Copyright © Monergism Books

The Works of Thomas Watson

by Thomas Watson

Body of Practical Divinity

The Ten Commandments

The Lord's Prayer

The Beatitudes

The Godly Man's Picture

The Art of Divine Contentment

A Treatise Concerning Meditation

The Great Gain of Godliness

The Doctrine of Repentance

The Mischief of Sin

A Divine Cordial

The Christian Soldier

The Christian's Charter

The Duty of Self-Denial

Copyright

A Body of Practical Divinity

by Thomas Watson

Brief Memoir Of Thomas Watson

PART I: INTRODUCTION

A Preliminary Discourse on Catechizing

Man's Chief End

The Scriptures

PART II: GOD AND HIS CREATION

The Omnipresence of God

The Omniscience of God

The Eternity of God

The Immutability of God

The Wisdom of God

The Omnipotence of God

The Holiness of God

The Justice of God

The Mercy of God

The Truth of God

The Unity of God

The Trinity

The Creation

The Providence of God

PART III: THE FALL

The Covenant of Works

Adam's Sin

Original Sin

Man's Misery By The Fall

PART IV: THE COVENANT OF GRACE AND ITS MEDIATOR

The Covenant of Grace

Christ, the Mediator of the Covenant

Christ's Prophetic Office

Christ's Priestly Office

Christ's Kingly Office

Christ's Humiliation in His Incarnation

Christ's Exaltation

Christ the Redeemer

PART V THE APPLICATION OF REDEMPTION

Faith

Effectual Calling

Justification

Adoption

Sanctification

Assurance

Peace

Joy

Growth in Grace

Perseverance

VI: DEATH AND THE LAST DAY

The Death of the Righteous

A Believer's Privilege at Death

The Resurrection

Brief Memoir Of Thomas Watson
Compiled by C. H. Spurgeon

Thomas Watson’s Body of Practical Divinity is one of the most precious of the peerless works of the Puritans; and those best acquainted with it prize it most. Watson was one of the most concise, racy, illustrative, and suggestive of those eminent divines who made the Puritan age the Augustan period of evangelical literature. There is a happy union of sound doctrine, heart-searching experience and practical wisdom throughout all his works, and his Body of Divinity is, beyond all the rest, useful to the student and the minister. Although Thomas Watson issued several most valuable books, comparatively little is known of him - even the dates of his birth and death are unknown. His writings are his best memorial; perhaps he needed no other, and therefore providence forbade the superfluity. We shall not attempt to discover his pedigree, and, after the manner of antiquarians, derive his family from a certain famous Wat, whose son distinguished himself in the Crusades, or in some other insane enterprise; whether blue blood was in his veins or no is of small consequence, since we know that he was the seed-royal of the redeemed of the Lord. Some men are their own ancestors, and, for ought we know, Thomas Watson’s genealogy reflected no fame upon him, but derived all its lustre from his achievements. He had the happiness to be educated at Emmanuel College, Cambridge, which in those days deserved to be called the School of Saints, the nursing mother of gigantic evangelical divines. In Kennet’s 'Register and Chronicle,' is a list of eighty-seven names of Puritan ministers, including many well-known and loved as preachers and commentators; such as Anth. Burgess, W. Jenkyn, Ralph Venning, Thomas Brooks, T. White, Samuel Slater, Thomas Watson, John Rowe, Dr. W. Bates, Stephen Charnock, Samuel Clarke, Nathaniel Vincent, Dr John Collings, William Bridge, Samuel Hildersam, Adoniram Bifield, followed by this remark, 'These are most of them mentioned in the list of sufferers for Nonconformity, and appear upon the registers to have been all of Emmanuel College, beside great numbers, no doubt of the same society, who were forward preachers up of the unhappy changes of 1641,' etc. In the margin of the book is the following observation on the foregoing: 'It may not be improper to observe how much young students, in both Universities, fell in with the prejudices of their governors and tutors. This was the reason that this single College of Emmanuel, in Cambridge, bred more of the Puritans and Nonconformists than perhaps any seven of the other Colleges or Halls in either University." Such a fact as this should attract the prayers of all believers to our seminaries for the sons of the prophets, since upon the manner in which these institutions are conducted will depend under God the future well-being of our churches. The Pastors, College, for the use of whose students this work is published, earnestly petitions for a place in the intercessions of the saints.

We are not at all surprised to learn that Thomas Watson enjoyed the repute, while at Cambridge, of being a most laborious student; the great Puritanic authors must have been most industrious workers at the university, or they never would have become such pre-eminent masters in Israel. The conscientious student is the most likely man to become a successful preacher. After completing his course with honour, Watson became rector of St Stephen’s, Walbrook, where in the very heart of London he executed for nearly sixteen years the office of a faithful pastor with great diligence and assiduity. Happy were the citizens who regularly attended so instructive and spiritual a ministry. The church was constantly filled, for the fame and popularity of the preacher were deservedly great. Going in and out among his flock, fired with holy zeal for their eternal welfare, his years rolled on pleasantly enough amid the growing respect of all who knew him. Calamy, in his Nonconformist Memorial, says of him: - 'He was so well known in the city for his piety and usefulness, that though he was singled out by the Friendly Debate, he yet carried a general respect from all sober persons along with him to his grave. He was a man of considerable reaming, a popular, but judicious preacher (if one may judge from his writings), and eminent in the gift of prayer. Of this, the following anecdote is a sufficient proof. Once on a lecture day, before the Bartholomew Act took place, the learned Bishop Richardson came to hear him at St Stephen’s, who was much pleased with his sermon, but especially with his prayer after it, so that he followed him home to give him thanks, and earnestly desired a copy of his prayer. "Alas!" (said Mr Watson) "that is what I cannot give, for I do not use to pen my prayers; it was no studied thing, but uttered, pro re nata, as God enabled me, from the abundance of my heart and affections." Upon which the good Bishop went away wondering that any man could pray in that manner extempore.

But the hand which of old had oppressed the church was again stretched forth to vex certain of the saints. The most learned, holy, and zealous of the clergy of the Church of England found that the Act of Uniformity would not allow them to preserve a clean conscience and retain their livings, and therefore they submitted to the loss of all things for Christ's sake. Thomas Watson did not hesitate as to the course he should pursue. He was not a factious hater of royalty, a red republican, or fifth monarchy-man; in fact, he had in Cromwell's day been all too loyal to the house of Stuart; he had protested against the execution of the King, and had joined in Love's plot for the bringing in of Charles II; yet all this availed nothing, he was a Puritan, and therefore must not be tolerated by the bitter spirits then dominant in the Establishment. What seeds of discord were sown on that black Bartholomew history has not had space to record; yet the ultimate results have been fraught with results scarcely then imaginable. Comprehension might have hindered truth; the crown rights of King Jesus might have lacked advocates had monarchs and priests been more tolerant; as it was good men were forced into a truer position than they would otherwise have occupied, and the beginning of a real reformation was inaugurated. From that commencement in suffering what progress has been made! Every day the cause of the ejected gathers force and pushes on its adversary towards the brink of the precipice, a down which all establishments must fall.

With many tears and lamentations the congregation of St Stephen's saw their shepherd about to be removed from his flock, and with aching hearts they listened to his parting words. He himself speaking as one bereaved of his dearest delight, and yet suffering joyfully the loss of all things, bade them adieu, and went forth 'not knowing whither he went.'

In the collection of Farewell Sermons there are three by Mr Watson, viz.: two delivered August 17th, and the third on the Tuesday following. The first, preached in the forenoon, is on John 13: 34. 'A new commandment I give unto you, that ye love one another.' It discovers much of the spirit of the gospel, particularly in recommending love to enemies and persecutors. The second, preached in the afternoon, is on 2 Corinthians 7: 1. 'Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.' In the former part of it, he insists largely on 'the ardent affections of a right gospel minister towards his people.' This head he closes thus: 'I have now exercised my ministry among you for almost sixteen years; and I rejoice and bless God that I cannot say, the more I love you, the less I am loved: I have received many signal demonstrations of love from you. Though other parishes have exceeded you in number of houses, yet, I think, none for strength of affection. I have with much comfort observed your reverent attention to the word preached; you rejoice in this light, not for a season, but to this day. I have observed your zeal against error in a critical time, your unity and amity. This is your honour. If there should be any interruption in my ministry among you, though I should not be permitted to preach to you again, yet I shall not cease to love you, and to pray for you. But why should there be any interruption made? Where is the crime? Some, indeed, say that we are disloyal and seditious. Beloved, what my actions and sufferings for his Majesty have been is known to not a few of you. However, we must go to heaven through good report and bad report; and it is well if we can get to glory, though we press through the pikes. I shall endeavour that I may still approve the sincerity of my love to you. I will not promise that I shall still preach among you, nor will I say that I shall not. I desire to be guided by the silver thread of God’s word and providence. My heart is towards you. There is, you know, an expression in the late Act, "that we shall now shortly be as if we were naturally dead;’’ and if I must die, let me leave some legacy with you. Then follow twenty admirable directions, well worthy the fervent perusal of every Christian. He closes them thus: 'I beseech you treasure them up as so many jewels in the cabinet of your breasts. Did you carry them about you, they would be an antidote to keep you from sin, and a means to preserve the zeal of piety flaming upon the altar of your hearts. I have many things yet to say to you, but I know not whether God will give another opportunity. My strength is now almost gone. I beseech you, let these things make deep impressions on all your souls. Consider what has been said, and the Lord give you understanding in all things.’

The last discourse, August 19th, is on Isaiah 3: 10, 11. 'Say ye t0 the righteous, that it shall be well with him: for they shall eat the fruit of their doings. Woe unto the wicked! it shall be ill with him, for the reward of his hands shall be given him.’

After his ejectment, Watson preached occasionally whenever he could do so with safety. Fines and imprisonments were insufficient to close the mouths of the witnesses of Jesus. In barns, kitchens, outhouses, or dells and woods, the faithful few gathered to hear the message of eternal life. Those little secret assemblies were doubtless charming occasions for devout minds: the word of the Lord was precious in those days. Bread eaten in secret is proverbially sweet, and the word of God in persecution is peculiarly delightful. Little can we realise the joyful anticipation which preceded the appointed meetings, or the lingering memories which clung to them long after they were over. After the great fire in 1666, when the churches were burned, Mr Watson and several other Nonconformists fitted up large rooms for those who had an inclination to attend. Upon the Indulgence, in 1672, he licensed the great hall in Crosby House, on the east side of Bishopsgatestreet, then belonging to Sir John Langham (a Nonconformist). It was a happy circumstance that the worthy baronet favoured the cause of Nonconformity, and that so noble a chamber was at his disposal. Here Watson preached for several years. Rev Stephen Charnock, B.D.’ became joint pastor with him at Crosby Hall in 1675, and continued so till his death in 1680. What two shepherds for the flock! Men of such most extraordinary gifts and graces were seldom if ever united in one pastorate. They both attempted a Body of Divinity, and the goodly volume on the Divine Attributes was Charnock’s first stone of a colossal structure which he was not spared to complete. Our author was more modest in his attempt and the present volume shows how he succeeded.

Mr Watson at length returned to Essex, where he died suddenly, in his closet at prayer, as is supposed, about 1689 or 1690. The time either of his birth or death is nowhere mentioned.

In the life of Colonel James Gardiner, there is this remarkable account: 'In July, 1719, he had spent the evening, which was the Sabbath, in some gay company, and had an unhappy assignation with a married lady, whom he was to attend exactly at twelve. The company broke up about eleven, and he went into his chamber to kill the tedious hour. It happened that he took up a religious book, which his good mother or aunt had, without his knowledge, slipped into his portmanteau, called, "The Christian Soldier," written by Mr Watson. Guessing by the title that he should find some phrases of his own profession spiritualised in a manner which might afford him some diversion, he resolved to dip into it: while this book was in his hand, an impression was made upon his mind, which drew after it a train of the most important consequences. Suddenly he thought he saw an unusual blaze of light fall on the book while he was reading, and lifting up his eyes, he apprehended, to his extreme amazement, that there was before him, as it were suspended in the air, a visible representation of the Lord Jesus Christ upon the cross, surrounded with a glory, and was impressed as if a voice had come to him, to this effect: "O sinner, did I suffer this for thee, and are these thy returns?" He sunk down in his chair, and continued for some time insensible. He then arose in a tumult of passions, and walked to and fro in his chamber, till he was ready to drop, in unutterable astonishment and agony of heart, which continued until the October following, when his terrors were turned into unutterable joy.’

Mr Watson published a variety of books upon practical subjects, and of a useful nature, for the titles of which, see foot-note.* But his principal work was a body of divinity, in one hundred and seventy-six sermons, upon the Assembly’s Catechism, which did not appear till after his death. It was published in one volume folio, in 1692, and accompanied with a portrait of the author, by Sturt; together with a recommendatory preface by the Rev William Lorimer, and the attestation of twenty-five other ministers of principal note in that day. For many a year this volume continued to train the common people in theology, and it may still tee found very commonly in the cottages of the Scottish peasantry. Rev George Rogers, Principal of the Pastors, College, has carefully superintended the issue of this present edition, and in a note to us he writes: 'I know of no work with so much sermon matter within the same compass. In Howe, and Charnock, and Owen, we must often read much before we are tempted to close the book and think out a whole sermon, but Watson teaches us to make short work of it. The whole may be utilised. On this account it would be, I think, of great value to all our students who have pastorates. It is for their benefit, I suppose, you wished the reprint. As several select sermons, which are usually bound up with this work, will appear with his whole works, after a time, in Nichol’s series, they are not included here. This is a distinct work by itself and complete. All editions extant which we have seen, abound in errors and imperfections. These have been rectified, not entirely we fear, but in a degree as nearly approaching to accuracy as in revision of another's composition could be expected. No alteration of sentiment has been made, but every shade of the author's meaning has been scrupulously retained. The style has been modernised, so far as could be done without detracting from its own peculiar characteristics. Long sentences have been divided into two or three, where it could be done without injury to the clearness or force of the signification. Modern words have been substituted for such as had become obsolete; Latin quotations restored to their correct form, as far as their sources could be ascertained; and divisions of subjects more perspicuously arranged. The whole, in fact, has been rendered more readable, and consequently more attractive and intelligible, which in our estimation far outweighs all the supposed advantages that could arise from perpetuating the crudities and vulgarities, as they now appear to us, of former times. By popularising ancient works, their readers are multiplied and their meaning may often be more readily apprehended'.

PART 1: INTRODUCTION

1. A Preliminary Discourse on Catechizing

"If you continue in the faith grounded and settled." Col. 1:13.

Intending next Lord's day to enter upon the work of catechizing, it will not be amiss to give you a preliminary discourse, to show you how needful it is for Christians to be well instructed in the grounds of true religion. "If you continue in the faith grounded and settled."

I. It is the duty of Christians to be settled in the doctrine of faith.

II. The best way for Christians to be settled is to be well grounded.

I. It is the duty of Christians to be settled in the doctrine of faith. It is the apostle's prayer, "May the God of all grace establish, strengthen, settle you." That is, that they might not be meteors in the air—but fixed stars. The apostle Jude speaks of "wandering stars". They are called wandering stars, because, as Aristotle says, "They do leap up and down, and wander into several parts of the heaven; and being but dry exhalations, not made of that pure celestial matter as the fixed stars are, they often fall to the earth." Now, such as are not settled in true religion, will, at one time or other, prove wandering stars; they will lose their former steadfastness, and wander from one opinion to another. Such as are unsettled are of the tribe of Reuben, "unstable as water," like a ship without ballast, overturned with every wind of doctrine. Beza writes of one Belfectius, who his religion changed as often as the moon. The Arians had every year a new faith. These are not pillars in the temple of God—but reeds shaken every way. The apostle calls them "damnable heresies." A man may go to hell as well for heresy as adultery!

To be unsettled in true religion, argues lack of judgment. If their heads were not giddy, men would not reel so fast from one opinion to another.

To be unsettled in true religion, argues lightness. As feathers will be blown every way, so will feathery Christians. Therefore such are compared to infants. "Then we will no longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of men in their deceitful scheming." Ephesians 4:14. Children are fickle sometimes of one mind sometimes of another, nothing pleases them long. Just so, unsettled Christians are childish; the truths they embrace at one time, they reject at another; sometimes they like the Protestant religion, and soon after they have a good mind to turn Papists.

[1] It is the great end of the word preached, to bring us to a settlement in true religion. "And he gave some, evangelists; and some, pastors and teachers; for the edifying of the body of Christ; that we henceforth be no more children." The word is called "a hammer". Every blow of the hammer is to fasten the nails of the building; so the preacher's words are to fasten you the more to Christ; they weaken themselves to strengthen and settle you. This is the grand design of preaching, not only for the enlightening—but for the establishing of souls; not only to guide them in the right way—but to keep them in it. Now, if you be not settled, you do not answer God's end in giving you the ministry.

[2] To be settled in true religion is both a Christian's excellence and honor. It is his excellence. When the milk is settled it turns to cream; now he will be zealous for the truth, and walk in close communion with God. And his honor. "The hoary head is a crown of glory, if it is found in the way of righteousness." It is one of the best sights to see an old disciple; to see silver hairs adorned with golden virtues.

[3] Such as are not settled in the faith can never suffer for it. Sceptics in religion hardly ever prove martyrs. Those who are not settled, hang in suspense; when they think of the joys of heaven they will espouse the gospel—but when they think of persecution, they desert it. Unsettled Christians do not consult what is best—but what is safest. "The apostate (says Tertullian) seems to put God and Satan in balance, and having weighed both their services, prefers the devil's service, and proclaims him to be the best master: and, in this sense, may be said to put Christ to open shame." He will never suffer for the truth—but be as a soldier that leaves his colors, and runs over to the enemy's side; he will fight on the devil's side for pay.

[4] Not to be settled in the faith is provoking to God. To espouse the truth, and then to fall away, brings an ill report upon the gospel, which will not go unpunished. "They turned back and were as faithless as their parents had been. They were as useless as a crooked bow. They made God angry by building altars to other gods; they made him jealous with their idols." Psalm 78:57-58. The apostate drops as a wind-fall into the devil's mouth!

[5] If you are not settled in true religion, you will never grow. We are commanded "to grow up into the head, even Christ." But if we are unsettled there is no growing: "the plant which is continually replanted, never thrives." He can no more grow in godliness, who is unsettled, than a bone which is out of joint can grow in a body.

[6] There is great need to be settled, because there are so many things to unsettle us. Seducers are abroad, whose work is to draw away people from the principles of true religion. "These things have I written unto you, concerning those who are trying seduce you." Seducers are the devil's agents. They are of all others, the greatest felons—who would rob you of the truth.

Seducers have silver tongues, which can pawn off bad wares; they have a sleight to deceive. "That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive." Ephesians 4:14. The Greek word there is taken from those who can throw dice, and cast them for the best advantage. So seducers are impostors, they can throw a dice; they can so dissemble and sophisticate the truth, that they can deceive others. Seducers deceive by wisdom of words. "By good words and fair speeches they deceive the hearts of the simple." They have fine elegant phrases, flattering language, whereby they work on the weaker sort.

Another sleight is a pretense of extraordinary piety, so that people may admire them, and suck in their poisonous doctrine. They seem to be men of zeal and sanctity, and to be divinely inspired, and pretend to new revelations.

A third cheat of seducers is—laboring to vilify and nullify sound orthodox teachers. They would eclipse those who bring the truth, like black vapors which darken the light of heaven; they would defame others, that they themselves may be more admired. Thus the false teachers cried down Paul, that they might be received, Gal 4:17.

The fourth cheat of seducers is—to preach the doctrine of liberty; as though men are freed from the moral law, the rule as well as the curse, and Christ has done all for them, and they need to do nothing. Thus they make the doctrine of free grace a key to open the door to all license to sin.

Another means is—to unsettle Christians by persecution. 2 Tim 3:12. The gospel is a rose which cannot be plucked without prickles. The legacy Christ has bequeathed, is the CROSS. While there is a devil and a wicked man in the world, never expect a charter of exemption from trouble! How many fall away in an hour of persecution! "There appeared a great red dragon, having seven heads and ten horns; and his tail drew the third part of the stars of heaven." The red dragon, by his power and subtlety, drew away stars, or eminent professors, who seemed to shine as stars in the skies of the church.

To be unsettled in good, is the sin of the devils. They are called, "falling stars;" they were holy—but mutable. As the vessel is overturned with the sail, so their sails being swelled with pride, they were overturned. 1 Tim 3:3. By unsettledness, men imitate lapsed angels. The devil was the first apostate. The sons of Zion should be like mount Zion, which cannot be removed.

II. The second proposition is, that the way for Christians to be settled—is to be well grounded. "If you continue grounded and settled." The Greek word for grounded is a metaphor which alludes to a building that has the foundation well laid. So Christians should be grounded in the essential points of true religion, and have their foundation well laid.

Here let me speak to two things:

[1] That we should be grounded in the knowledge of fundamentals. The apostle speaks of "the first principles of the oracles of God." In all arts and sciences, logic, physics, mathematics, there are some rules and principles which must necessarily be known for the practice of those arts; so, in divinity, there must be the first principles laid down. The knowledge of the grounds and principles of true religion is exceedingly useful.

(1.) Else we cannot serve God aright. We can never worship God acceptably, unless we worship him regularly; and how can we do that, if we are ignorant of the rules and elements of true religion? We are to give God a "reasonable service." If we understand not the grounds of true religion, how can it be a reasonable service?

(2.) Knowledge of the grounds of true religion much enriches the mind. It is a lamp to our feet; it directs us in the whole course of Christianity, as the eye directs the body. Knowledge of fundamentals, is the golden key which opens the chief mysteries of true religion; it gives us a whole system and body of divinity, exactly drawn in all its lineaments and lively colors; it helps us to understand many of those difficult things which occur in the reading of the word; it helps to untie many Scripture knots.

(3.) It furnishes us with unshakable armor; and weapons to fight against the adversaries of the truth.

(4.) It is the holy seed of which grace is formed. It is the seed of faith. Psalm 9:10. It is the root of love. "Being rooted and grounded in love." The knowledge of the fundamental principles conduces to the making of a complete Christian.

[2] This grounding is the best way to being settled: "grounded and settled." A tree, that it may be well settled, must be well rooted; so, if you would be well settled in true religion, you must be rooted in its principles. We read in Plutarch of one who set up a dead man, and he would not stand. "Oh," said he, "there must be something within." So, that we may stand in shaking times, there must be a principle of knowledge within; first grounded, and then settled. That the ship may be kept from overturning, it must have its anchor fastened. Knowledge of principles is to the soul—as the anchor to the ship, which holds it steady in the midst of the rolling waves of error, or the violent winds of persecution. First grounded and then settled.

Use one: See the reason why so many people are unsettled, ready to embrace every novel opinion, and dress themselves in as many religions as fashions; it is because they are ungrounded. See how the apostle joins these two together, "unlearned and unstable." Such as are unlearned in the main points of divinity, are unstable. As the body cannot be strong which has the sinews shrunk; so neither can that Christian be strong in true religion, who lacks the grounds of knowledge, which are the sinews to strengthen and establish him.

Use two: See what great necessity there is of laying down the main grounds of true religion in a way of catechizing, that the weakest judgement may be instructed in the knowledge of the truth, and strengthened in the love of it. Catechizing is the best expedient for the grounding and settling of people. I fear one reason why there has been no more good done by preaching, has been because the chief heads and articles in true religion have not been explained in a catechetical way. Catechizing is laying the foundation. To preach and not to catechize, is to build without foundation. This way of catechizing is not novel, it is apostolic. The primitive church had their forms of catechism, as those phrases imply, a "form of sound doctrine," and "the first principles of the oracles of God." God has given great success to catechizing. By thus laying down the grounds of true religion catechistically, Christians have been clearly instructed and wondrously built up in the Christian faith.

It is my design, therefore (with the blessing of God); to begin this work of catechizing the next Sabbath day; and I intend every other Sabbath, in the afternoon, to make it my whole work to lay down the grounds and fundamentals of true religion in a catechetical way. If I am hindered in this work by men, or taken away by death, I hope God will raise up some other laborer in the vineyard among you, who may perfect the work which I am now beginning.

2. Man's Chief End

Question 1. What is the chief end of man?

Answer: Man's chief end is to glorify God, and to enjoy him forever.

Here are two ends of life specified:

1. The glorifying of God.

2. The enjoying of God.

I. The GLORIFYING of God. "That God in all things may be glorified." The glory of God is a silver thread which must run through all our actions. "Whether therefore you eat or drink, or whatever you do, do all to the glory of God." Everything works to some end and purpose; now, man being a rational creature, must propose some end to himself, and that should be—that he may lift up God in the world. He had better lose his life than the end of his living. The great truth is asserted—is that the end and purpose of every man's living should be to glorify God. Glorifying God has respect to all the persons in the Trinity; it respects God the Father who gave us life; God the Son, who lost his life for us; and God the Holy Spirit, who produces a new life in us. We must bring glory to the whole Trinity.

When we speak of God's glory, the question will be asked, What are we to understand by God's glory? There is a twofold glory:

[1] The glory that God has in himself, his INTRINSIC glory. Glory is essential to the Godhead, as light is to the sun: he is called the "God of Glory." Glory is the sparkling of the Deity; it is so natural to the Godhead, that God cannot be God without it. The creature's honor is not essential to his being. A king is a man without his regal ornaments, when his crown and royal robes are taken away; but God's glory is such an essential part of his being—that he cannot be God without it. God's very life lies in his glory. This glory can receive no addition, because it is infinite; it is that which God is most tender of, and which he will not part with. "My glory I will not give to another." God will give temporal blessings to his children, such as wisdom, riches, honor; he will give them spiritual blessings, he will give them grace, he will give them his love, he will give them heaven; but his essential glory he will not give to another! King Pharaoh parted with a ring off his finger to Joseph, and a gold chain—but he would not part with his throne! "Only in the throne will I be greater than you." So God will do much for his people; he will give them the inheritance; he will put some of Christ's glory, as mediator, upon them; but his essential glory he will not part with; "in the throne he will be greater."

[2] The glory which is ascribed to God, or which his creatures labor to bring to him. "Give unto the Lord the glory due unto his name." "Glorify God in your body, and in your spirit." The glory we give God is nothing else but our lifting up his name in the world, and magnifying him in the eyes of others. "Christ shall be magnified in my body."

WHAT is it to glorify God?

Glorifying God consists in four things:

1. Appreciation.

2. Adoration.

3. Affection.

4. Subjection.

This is the yearly rent we pay to the crown of heaven.

[1] Glorifying God consists in APPRECIATION. To glorify God is to set God highest in our thoughts, and to have a venerable esteem of him. "You, Lord, are most high for evermore!" "You are exalted far above all gods!" There is in God—all that may draw forth both wonder and delight; there is a constellation of all beauties; he is the original and springhead of being, who sheds a glory upon the creature. We glorify God, when we are God-admirers! Admire his attributes, which are the glistening beams by which the divine nature shines forth! Admire his promises which are the charter of free grace, and the spiritual cabinet where the pearl of price is hid! Admire the noble effects of his power and wisdom in making the world, which is called "the work of his fingers." To glorify God is to have God-admiring thoughts; to esteem him most excellent, and search for diamonds in this rock alone!

[2] Glorifying God consists in ADORATION, or worship. "Give unto the Lord the glory due unto his name; worship the Lord in the beauty of holiness." There is a twofold worship:

(1.) A civil reverence which we give to people of honor. "Abraham stood up and bowed himself to the children of Heth." Piety is no enemy to courtesy.

(2.) A divine worship which we give to God as his royal prerogative. "They bowed their heads, and worshiped the Lord with their faces towards the ground." This divine worship God is very jealous of; it is the apple of his eye, the pearl of his crown; which he guards, as he did the tree of life, with cherubim and a flaming sword, that no man may come near it to violate it. Divine worship must be such as God himself has appointed, else it is offering strange fire. The Lord would have Moses make the tabernacle, "according to the pattern in the mount." He must not leave out anything in the pattern, nor add to it. If God was so exact and specific about the place of worship, how exact will he be about the matter of his worship! Surely here everything must be according to the pattern prescribed in his word.

[3] Glorifying God consists in AFFECTION. This is part of the glory we give to God, who counts himself glorified when he is loved. Deut 6:6. "You shall love the Lord your God with all your heart, and with all your soul." There is a twofold love:

(1.) A love of concupiscence, which is self-love; as when we love another, because he does us a good turn. A wicked man may be said to love God, because he has given him a good harvest, or filled his cup with wine. This is rather to love God's blessing, than to love God himself.

(2.) A love of delight, as a man takes delight in a friend. This is to love God indeed; the heart is set upon God—as a man's heart is set upon his treasure. This love is exuberant, not a few drops—but a stream! This love is superlative; we give God the best of our love, the cream of it. "I would cause you to drink of spiced wine of the juice of my pomegranate." If the spouse had a cup more juicy and spiced, Christ must drink of it. It is intense and ardent. True saints are seraphim, burning in holy love to God. The spouse was in fainting fits, 'sick with love." Thus to love God is to glorify him. He who is the chief of our happiness, has the chief of our affections!

[4] Glorifying God consists in SUBJECTION. This is when we dedicate ourselves to God, and stand ready dressed for his service. Thus the angels in heaven glorify him; they wait on his throne, and are ready to take a commission from him; therefore they are represented by the cherubim with wings displayed, to show how swift they are in their obedience. We glorify God when we are devoted to his service. Our head studies for him, our tongue pleads for him, and our hands relieve his needy members. The wise men who came to Christ did not only bow the knee to him—but presented him with gold and myrrh. So we must not only bow the knee, give God worship—but bring presents of golden obedience. We glorify God when we stick at no service, when we fight under the banner of his gospel against an enemy, and say to him as David to King Saul, "Your servant will go and fight with this Philistine!"

A good Christian is like the sun, which not only sends forth heat—but goes its circuit round the world. Thus, he who glorifies God, has not only his affections heated with love to God—but he goes his circuit too; he moves vigorously in the sphere of obedience.

WHY must we glorify God?

[1] Because he gives us our being. "It is he who has made us." We think it a great kindness in a man to spare our life—but what kindness is it in God to give us our life! We draw our breath from him; and as life, so all the comforts of life are from him. He gives us health, which is the sauce to sweeten our life. He gives us food, which is the oil that nourishes the lamp of life. If all we receive is from his bounty, is it not reasonable we should glorify him? Should we not live to him, seeing we live by him? "For of him, and through him, are all things." All we have, is of his fullness, all we have is through his free grace; and therefore to him should be all. It follows, therefore, "To him be glory forever!" God is not our only benefactor—but our founder, just as rivers which come from the sea empty their silver streams into the sea again.

[2] Because God has made all things for his own glory. "The Lord has made all things for himself:" that is, "for his glory." As a king has tax out of commodities, so God will have glory out of everything. He will have glory out of the wicked. If they will not give him glory, he will get glory upon them. "I will gain glory through Pharaoh." But especially has he made the godly for his glory; they are the lively organs of his praise. "This people have I formed for myself, and they shall show forth my praise." It is true, they cannot add to his glory—but they may exalt it; they cannot raise him in heaven—but they may raise him in the esteem of others here on earth. God has adopted the saints into his family, and made them a royal priesthood, that they should show forth the praise of him who has called them. I Pet 2:2.

[3] Because the glory of God has intrinsic value and excellence; it transcends the thoughts of men, and the tongues of angels. His glory is his treasure, all his riches lie here; as Micah said. "What have I more?" So, what has God more? God's glory is more worth than heaven, and more worth than the salvation of all men's souls. It would be better that kingdoms be thrown down, better men and angels be annihilated, than God should lose one jewel of his crown, one beam of his glory!

[4] Creatures below us, and above us, bring glory to God; and do we think to sit rent free? Shall everything glorify God but man? It is a pity then that man was ever made.

(1.) Creatures BELOW us glorify God, the inanimate creatures and the heavens glorify God. "The heavens declare the glory of God." The curious workmanship of heaven sets forth the glory of its Maker; the sky is beautified and pencilled out in blue and azure colors, where the power and wisdom of God may be clearly seen. "The heavens declare his glory:, we may see the glory of God blazing in the sun, and twinkling in the stars. Look into the air, the birds with their chirping music, sing hymns of praise to God. Every animal in its kind glorifies God. Isa 43:30. "The beast of the field shall honor me."

(2.) Creatures ABOVE us glorify God. "The angels are ministering spirits." They are still waiting on God's throne, and bring some revenues of glory into the treasury of heaven. Surely man should be much more studious of God's glory than the angels; for God has honored him more than the angels, in that Christ took man's nature upon him, and not the angels. Though, in regard of creation, God made man "a little lower than the angels," yet in regard of redemption, God has set him higher than the angels. He has married mankind to himself; the angels are Christ's friends, not his spouse. He has covered us with the purple robe of righteousness, which is a better righteousness than the angels have. If then the angels bring glory to God, much more should we, being dignified with honor above angelic spirits.

[5] We must bring glory to God, because all our hopes hang upon him. Psalm 39:9. "My hope is in you." "My expectation is from him." I expect a kingdom from him. A good child will honor his parent, by expecting all he needs from him. "All my springs are in you." The silver springs of grace, and the golden springs of glory—are in him!

In how many WAYS may we glorify God?

[1] It is glorifying God when we AIM purely at his glory. It is one thing to advance God's glory, another thing to aim at it. God must be the ultimate end of all actions. Thus Christ says, "I seek not my own glory—but the glory of him who sent me." A hypocrite has a squint eye, for he looks more to his own glory than God's. Our Savior deciphers such, and gives a caveat against them in Matthew 6:2, "When you give alms, do not sound a trumpet." A stranger would ask, "What means the noise of this trumpet?" It was answered, "They are going to give to the poor." And so they did not give alms—but sell them for honor and applause, that they might have glory of men. The breath of men was the wind which blew the sails of their charity! "Truly they have their reward." The hypocrite may take his bill and write, "received in full payment." Chrysostom calls vain-glory one of the devil's great nets to catch men. And Cyprian says, "Whom Satan cannot prevail against by intemperance, those he prevails against by pride and vainglory." Oh let us take heed of self-worshiping! Aim purely at God's glory. We do this,

(1.) When we prefer God's glory above all other things; above credit, estate, relations; when the glory of God comes in competition with them—we must prefer his glory before them. If relations lie in our way to heaven, we must either leap over them, or tread upon them. "Anyone who loves his father or mother more than me is not worthy of me; anyone who loves his son or daughter more than me is not worthy of me!" Matthew 10:37. A child must unchild himself, and forget he is a child; he must know neither father nor mother in God's cause. "Who said unto his father and mother, I have not seen him; neither did he acknowledge his brethren." This is to aim at God's glory.

(2.) We aim at God's glory, when we are content that God's will should take place, though it may cross ours. "Lord, I am content to be a loser—if you be a gainer. I am content to have less health—if I have more grace, and you more glory. Let it be food or bitter medicine—if only you give it me. Lord, I desire that which may be most for your glory!" Our blessed Savior said, "Not as I will—but as you will." Matt 26:69. If God might have more glory by his sufferings, he was content to suffer. "Father, glorify your name."

(3.) We aim at God's glory when we are content to be outshined by others in gifts and esteem—so that his glory may be increased. A man who has God in his heart, and God's glory in his eye, desires that God should be exalted; and if this be effected, let whoever will be the instrument, he rejoices. "Some are preaching out of jealousy and rivalry. But others preach about Christ with pure motives. Those others do not have pure motives as they preach about Christ. They preach with selfish ambition, not sincerely. But whether or not their motives are pure, the fact remains that the message about Christ is being preached, so I rejoice." They preached Christ out of envy, they envied Paul that throng of people, and they preached that they might outshine him in gifts, and get away some of his hearers. "Well," says Paul, "So long as Christ is preached, and God is likely to have the glory, I will rejoice. Let my candle go out, if the Sun of Righteousness may but shine!"

[2] We glorify God by a sincere CONFESSION of sin. The thief on the cross had dishonored God in his life—but at his death he brought glory to God by confession of sin. Luke 23:3I. "We indeed suffer justly." He acknowledged he deserved not only crucifixion—but damnation. "My son, give, I beg you, give glory to God, and make confession unto him." A humble confession exalts God. How is God's free grace magnified, in crowning those who deserve to be condemned! The excusing and mincing of sin casts a reproach upon God. Adam denied not that he tasted the forbidden fruit—but, instead of a full confession, he blamed God. Gen 3:32. "The woman whom you gave me, she gave me of the tree, and I ate." "If you had not given me the woman to be a tempter—I would not have sinned." Confession glorifies God, because it clears him; it acknowledges that he is holy and righteous, whatever he does. Nehemiah vindicates God's righteousness; chap 9:93. "You are just in all that is brought upon us." A confession is sincere, when it is free, not forced. Luke 15:58. "I have sinned against heaven and before you." The prodigal charged himself with sin, before his father charged him with it.

[3] We glorify God by BELIEVING. "Abraham was strong in faith, giving glory to God." Unbelief affronts God, it gives him the lie; "he who believes not, makes God a liar." But faith brings glory to God; it sets its seal, that God is true. He who believes flies to God's mercy and truth, as to an altar of refuge; he engarrisons himself in the promises, and trusts all he has with God. "Into your hands I commit my spirit." This is a great way of bringing glory to God. God honors faith—because faith honors him. It is a great honor we do to a man when we trust him with all we have; when we put our lives and estates into his hand—it is a sign we have a good opinion of him. The three Hebrew children glorified God by believing. "The God whom we serve is able to deliver us, and will deliver us." Faith knows there are no impossibilities with God, and will trust his loving heart, where it cannot trace his mysterious providential hand.

[4] We glorify God, by being tender of his glory. God's glory is as dear to him as the pupil of his eye. An sincere child weeps to see a disgrace done to his father. Psalm 69:9. "The reproaches of those who reproached you are fallen upon me." When we hear God reproached, it is as if we were reproached; when God's glory suffers, it is as if we suffered. This is to be tender of God's glory.

[5] We glorify God by FRUITFULNESS. "Hereby is my Father glorified, that you bear much fruit." As it is dishonoring God to be barren, so fruitfulness honors him. "Filled with the fruits of righteousness, which are to the praise of his glory." We must not be like the fig tree in the gospel, which had nothing but leaves—but like the pomecitron, which is continually either ripening or blossoming, and is never without fruit. It is not mere profession—but fruit which glorifies God. God expects to have his glory from us in this way. "Who plants a vineyard, and does not eat the fruit of it?" Trees in the forest may be barren—but trees in the garden are fruitful. We must bring forth the fruits of love and good works. "Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven." Faith sanctifies our works, and works testify our faith. To be doing good to others, to be eyes to the blind, feet to the lame—much glorifies God. Thus Christ glorified his Father; "he went about doing good." Acts 10:08. By being fruitful, we are beautiful in God's eyes. "The Lord called you a thriving olive tree, beautiful to see and full of good fruit." And we must bear much fruit. It is muchness of fruit which glorifies God: "if you bear much fruit." The spouse's breasts are compared to clusters of grapes, to show how fertile she was. Though the lowest degree of grace may bring salvation to you, yet it will not bring much glory to God. It was not a spark of love, which Christ commended in Mary—but much love; "she loved much."

[6] We glorify God, by being CONTENTED in that state in which Providence has placed us. We give God the glory of his wisdom, when we rest satisfied with whatever portion he carves out to us. Thus Paul glorified God. The Lord cast him into as great variety of conditions as any man, "I have worked harder, been put in jail more often, been whipped times without number, and faced death again and again. Five different times the Jews gave me thirty-nine lashes. Three times I was beaten with rods. Once I was stoned. Three times I was shipwrecked. Once I spent a whole night and a day adrift at sea. I have traveled many weary miles. I have faced danger from flooded rivers and from robbers. I have faced danger from my own people, the Jews, as well as from the Gentiles. I have faced danger in the cities, in the deserts, and on the stormy seas. And I have faced danger from men who claim to be Christians but are not." 2 Corinthians 11:23-26. Yet he had learned to be content. Paul could sail either in a storm or a calm; he could be anything that God would have him; he could either lack or abound.

A good Christian argues thus: "It is God who has put me in this condition; he could have raised me higher, if he pleased—but that might have been a snare to me. He has done it in wisdom and love; therefore I will sit down satisfied with my condition." Surely this glorifies God much; God counts himself much honored by such a Christian. "Here," says God, "is one after my own heart; let me do whatever I will with him—I hear no murmuring—he is content!" This shows abundance of grace. When grace is crowning, it is not so much to be content; but when grace is conflicting with inconveniences, then to be content is a glorious thing indeed. For one to be content when he is in heaven is no wonder; but to be content under severe trials, greatly glorifies God. This man must needs bring glory to God; for he shows to all the world, that though he has little meal in his barrel, yet he has enough in God to make him content! He says, as David, "The Lord is the portion of my inheritance; the lines have fallen to me in pleasant places."

[7] We glorify God by working out our own salvation. God has twisted together, his glory and our good. We glorify him by promoting our own salvation. It is a glory to God to have multitudes of converts; his design of free grace takes effect, and God has the glory of his mercy; so that, while we are endeavoring our salvation, we are honoring God. What an encouragement is this to the service of God, to think, "while I am hearing and praying, I am glorifying God; while I am furthering my own glory in heaven, I am increasing God's glory!" Would it not be an encouragement to a subject, to hear his prince say to him, "You will honor and please me very much, if you will go to yonder mime of gold, and dig as much gold for yourself as you can carry away"? So, for God to say, "Go to the ordinances, get as much grace as you can, dig out as much salvation as you can; and the more happiness you have, the more I shall count myself glorified!"

[8] We glorify God by living for God. "Those who live should no longer live for themselves but for him who died for them." "Whether we live, we live unto the Lord." The Mammonist lives for his money. The Epicure lives for his belly. The design of a sinner's life is to gratify lust—but we glorify God when we live for God. We live to God when we live to his service, and lay ourselves out wholly for God. The Lord has sent us into the world, as a merchant sends his ambassador beyond the seas to trade for him. We live to God when we trade for his interest, and propagate his gospel. God has given every man a talent; and when a man does not hide it in a napkin—but improves it for God, he lives to God. When a master in a family, by counsel and good example, labors to bring his servants to Christ; when a minister spends himself, and is spent, that he may win souls to Christ, and make the crown flourish upon Christ's head; when the magistrate does not wear the sword in vain—but labors to cut down sin, and to suppress vice; this is to live to God, and this is glorifying God. "That Christ might be magnified, whether by life or by death." Paul had three wishes, and they were all about Christ; that he might be found in Christ, be with Christ, and magnify Christ.

[9] We glorify God by walking cheerfully. It brings glory to God, when the world sees a Christian has that within him, which can make him cheerful in the worst times; which can enable him, with the nightingale, to sing with a thorn at his bosom. The people of God have ground for cheerfulness. They are justified and adopted, and this creates inward peace; it makes music within, whatever storms are without. If we consider what Christ has wrought for us by his blood, and wrought in us by his Spirit, it is a ground of great cheerfulness, and this cheerfulness glorifies God. It reflects poorly upon a master when the servant is always drooping and sad; surely—he is kept to hard commons, his master does not give him what is fitting. Just so, when God's people hang their heads, it looks as if they did not serve a good master, or repented of their choice, which reflects dishonor on God. The uncheerful lives of the godly bring a scandal on the gospel. "Serve the Lord with gladness." Your serving him does not glorify him, unless it is with gladness. A Christian's cheerful looks glorify God. True religion does not take away our joy—but refines it; it does not break our violin—but tunes it, and makes the music sweeter.

[10] We glorify God, by standing up for his truths. Much of God's glory lies in his truth. God has entrusted us with his truth, as a master entrusts his servant with his purse to keep. We have not a richer jewel to trust God with—than our souls; nor has God a richer jewel to trust us with—than his truth. Truth is a beam which shines from God. Much of his glory lies in his truth. When we are advocates for truth we glorify God. "That you should contend earnestly for the truth." The Greek word to contend signifies great contending, as one would contend for his land, and not allow his right to be taken from him; so we should contend for the truth. Were there more of this holy contention, God would have more glory. Some contend earnestly for trifles and ceremonies—but not for the truth. We should count him indiscreet that would contend more for a picture—than for his inheritance; more for a box of pennies—than for his box of title deeds.

[11] We glorify God, by praising him. Doxology, or praise, is a God-exalting work. "Whoever offers praise, glorifies me." The Hebrew word Bara, to create; and Barak, to praise; are little different, because the end of creation is to praise God. David was called the sweet singer of Israel, and his praising God was called glorifying God. "I will praise you, O Lord my God, and I will glorify your name." Though nothing can add to God's essential glory, yet praise exalts him in the eyes of others. When we praise God, we spread his fame and renown, we display the trophies of his excellency. In this manner the angels glorify him; they are the choristers of heaven, and trumpet forth his praise. Praising God is one of the highest and purest acts of true religion. In prayer we act like men; but in praise we act like angels! Believers are called "temples of God." When our tongues praise, then the organs in God's spiritual temple are sounding. How sad is it that God has no more glory from us in this way! Many are full of murmuring and discontent—but seldom bring glory to God, by giving him the praise due to his name. We read of the saints having harps in their hands, the emblems of praise. Many have tears in their eyes, and complaints in their mouth—but few have harps in their hand, blessing and glorifying God. Let us honor God this way. Praise is the rent we pay to God; while God renews our lease, we must renew our rent.

[12] We glorify God, by being zealous for his name. "Phinehas has turned my wrath away, while he was zealous for my sake." Zeal is a mixed affection, a compound of love and anger; it carries forth our love to God, and our anger against sin in an intense degree. Zeal is impatient of God's dishonor; a Christian fired with zeal, takes a dishonor done to God, worse than an injury done to himself! "You cannot bear those who are evil." Our Savior Christ thus glorified his Father; he, being baptized with a spirit of zeal, drove the money-changers out of the temple. "Zeal for your house has consumed me."

[13] We glorify God, when we have an eye to God in our natural and in our civil actions. In our natural actions; in eating and drinking. "Whether therefore you eat or drink—do all to the glory of God." A gracious person holds the golden bridle of temperance; he takes his food as a medicine to heal the decays of nature, that he may be the fitter, by the strength he receives, for the service of God; he makes his food, not fuel for lust—but help to duty.

In buying and selling, we do all to the glory of God. The wicked live upon unjust gain, by falsifying the balances, "The balances of deceit are in his hands;" and thus while men make their weights lighter, they make their sins heavier, when by exacting more than the commodity is worth. We buy and sell to the glory of God, when we observe that golden maxim, "To do to others as we would have them do to us;" so that when we sell our commodities, we do not sell our consciences also. "Herein do I exercise myself, to have always a conscience void of offence towards God, and towards men." We glorify God, when we have an eye to God in all our civil and natural actions, and do nothing that may reflect any blemish on true religion.

[14] We glorify God by laboring to draw others to God. By seeking to convert others, and so make them instruments of glorifying God. We should be both diamonds and magnets; diamonds for the luster of grace, and magnets for attractive virtue in drawing others to Christ. Gal 4:19. "My little children, of whom I travail," It is a great way of glorifying God, when we break open the devil's prison, and turn men from the power of Satan to God.

[15] We glorify God in a high degree when we suffer for God, and seal the gospel with our blood. "When you are old you will stretch out your hands, and someone else will dress you and lead you where you do not want to go. Jesus said this to indicate the kind of death by which Peter would glorify God." God's glory shines in the ashes of his martyrs. "Glorify the Lord in the fires." Micaiah was in the prison, Isaiah was sawn asunder, Paul was beheaded, Luke was hanged on an olive tree; thus did they, by their death, glorify God. The sufferings of the primitive saints did honor to God, and made the gospel famous in the world. What would others say? See what a good master they serve, and how they love him, that they will venture the loss of all, in his service. The glory of Christ's kingdom does not stand in worldly pomp and grandeur, as other kings"; but it is seen in the cheerful sufferings of his people. The saints of old "loved not their lives to the death." They embraced torments as so many crowns. God grant we may thus glorify him—if he calls us to it. Many pray, "Let this cup of suffering pass away!" Few pray, "May your will be done!"

[16] We glorify God, when we give God the glory of all that we do. When Herod had made an oration, and the people gave a shout, saying, "It is the voice of a God, and not of a man," he took the glory to himself. "Immediately, because Herod did not give glory to God, an angel of the Lord struck him down, and he was eaten by worms and died." We glorify God, when we sacrifice the praise and glory of all we do—to God. "I have worked harder than all the other apostles," is a speech, one would think, which savored of pride. But the apostle pulls the crown from his own head, and sets it upon the head of free grace! "Yet it was not I but God who was working through me by his grace." As Joab, when he fought against Rabbah, sent for King David, that David might carry away the crown of the victory; so a Christian, when he has gotten power over any corruption or temptation, sends for Christ, that he may carry away the crown of the victory. As the silkworm, when she weaves her curious work, hides herself under the silk, and is not seen; so when we have done anything praiseworthy, we must hide ourselves under the veil of humility, and transfer the glory of all we have done to God. As one used to write the name of Christ over his door—so should we write the name of Christ over our duties. Let him wear the garland of praise!

[17] We glorify God by a holy life. A bad life dishonors God. "You are a holy nation, that you should show forth the praises of him who has called you." The name of God is blasphemed among the Gentiles through you." Epiphanius says, "That the looseness of some Christians in his time made many of the heathens shun their company, and would not be drawn to hear their sermons." By our exact Bible-lives, we glorify God. Though the main work of true religion lies in the heart, yet our light must so shine that others may behold it. The safety of a building is the foundation—but the glory of it is in the frontispiece. Just so, the beauty of faith is in the godly life. When the saints, who are called jewels, cast a sparkling luster of holiness in the eyes of the world, then they "walk as Christ walked." When they live as if they had seen the Lord with bodily eyes, and been with him upon the mount—they adorn true religion, and bring revenues of glory to the crown of heaven!

Use one: Admonition.

This subject shows us that our chief end should not be to get great estates, nor to lay up treasures upon earth; which is the degeneracy of mankind since the fall. Sometimes they never arrive at an estate, they do not get the venison they hunt for; or if they do, what have they? that which will not fill the heart any more than the mariner's breath will fill the sails of the ship. They spend their time, as Israel, in gathering straw—but remember not, that the end of living is to glorify God. "What profit has he who labors for the wind?" These things are soon gone.

Use two: Reproof.

(1.) It reproves such as bring no glory to God; who do not answer the end of their creation; whose time is not time lived—but time lost; who are like the wood of the vine, Ezek 15:5; whose lives are, as Bernard speaks "either sinfulness or barrenness. A useless burden on the earth." God will one day ask such a question as King Ahasuerus did, Esth 6:6. "What honor and dignity has been done to Mordecai?" What honor has been done to me? what revenues of glory have you brought into my treasury? There is no one here present, but God has put in some capacity of glorifying him; the health he has given you, the abilities, estate, seasons of grace—all are opportunities put into your hand to glorify him; and, be assured, he will call you to account, to know what you have done with the mercies he has entrusted you with—what glory you have brought to him. The parable of the talents, where the men with the five talents and the two talents are brought to a reckoning, evidently shows that God will call you to a strict account, to know how you have traded with your talents, and what glory you have brought to him. Now, how sad will it be with them who hide their talents in a napkin—who bring God no glory at all! "Cast you the unprofitable servant into outer darkness." It is not enough for you to say, that you have not dishonored God, you have not lived in gross sin. What good have you done? what glory have you brought to God? It is not enough for the servant of the vineyard that he does no damage in the vineyard, that he does not break the trees, or destroy the hedges; if he does not do service in the vineyard—he loses his pay. Just so, if you do not do good in your place, if you do not glorify God—you will lose your pay—you will miss of salvation! Oh, think of this, all you who live worthless lives! Christ cursed the barren fig tree.

(2.) It reproves such as are so far from bringing glory to God, that they rob God of his glory. Mal 3:3. "Will a man rob God? Yet you have robbed me." They rob God, who take the glory due to God to themselves.

1. If they have gotten an estate, they ascribe all to their own wit and industry, they set the crown upon their own head, not considering that, "You shall remember the Lord your God, for it is he who gives you power to get wealth."

2. If they do any duty of religion, they look to their own glory. "Be careful not to do your "acts of righteousness" before men, to be seen by them." They may be set upon a theater for others to admire and canonize them. The oil of vainglory feeds their lamp. How many by the wind of popular breath have been blown to hell! Whom the devil cannot destroy by intemperance, he does by vainglory.

(3.) It reproves those who fight against God's glory. "Lest you be found to fight against God." Such as oppose that whereby God's glory is promoted, fight against God's glory. His glory is much promoted by the preaching of the word, which is his engine whereby he converts souls. Now, such as would hinder the preaching of the word fight against God's glory. "Forbidding us to speak to the Gentiles, that they might be saved." Diocletian, who raised the tenth persecution against the Christians, prohibited church meetings, and would have the churches of the Christians to be burned down. Such as hinder preaching—as the Philistines that stopped the wells—stop the well of the water of life. They take away the physicians that would heal sin-sick souls. Ministers are lights, Matt 5:14, and who but thieves hate the light? They directly strike at God's glory; and what an account will they have to give to God, when he shall charge the blood of men's souls upon them! "You have taken away the key of knowledge; you entered not in yourselves, and those who were entering in you hindered." If there is either justice in heaven, or fire in hell—they shall not go unpunished!

Use three: Exhortation.

Let every one of us, in our place, make it our chief end and design to glorify God.

(1.) Let me speak to magistrates. God has put much glory upon them. "I have said, You are gods;" and will they not glorify him who has put so much glory upon them?

(2.) Ministers should study to promote God's glory. God has entrusted them with two of the most precious things—his truth, and the souls of his people. Ministers, by virtue of their office, are to glorify God. They must glorify God, by laboring in the word and doctrine. "I charge you before God and the Lord Jesus Christ, who shall judge the living and the dead: preach the word, be ready in season, out of season," etc. It was Augustine's wish, "that Christ, at his coming, might find him either praying or preaching." Ministers must glorify God by their zeal and sanctity. The priests under the law, before they served at the altar, washed in the laver; so, such as serve in the Lord's house, must first be washed from gross sin in the laver of repentance. It is matter of grief and shame to think how many, who call themselves ministers, instead of bringing glory to God, dishonor him. Their lives, as well as their doctrines, are heterodox! They are not free from the sins which they reprove in others. Plutarch's servant upbraided him, by saying, "he has written a book against anger—yet he falls into a passion of anger with me." So is a minister who preaches against drunkenness, yet he himself is drunk; he preaches against swearing, yet he himself swears!

(3.) Masters of families must glorify God, must season their children and servants with the knowledge of the Lord; their houses should be little churches. "I know that Abraham will command his children, that they may keep the way of the Lord." You who are masters have a charge of souls. For lack of the bridle of family discipline, youth run wild.

It will be a great comfort in a dying hour, to think we have glorified God in our lives. It was Christ's comfort before his death: "I have glorified you on the earth." At the hour of death, all your earthly comforts will vanish. If you think how rich you have been, what pleasures you have had on earth; this will be so far from comforting you, that it will torment you the more. What is one the better, for an estate which is spent? But to have conscience telling you, that you have glorified God on the earth, what sweet comfort and peace will this let into your soul! how will it make you long for death! The servant who has been all day working in the vineyard, longs for the evening, when he shall receive his pay. How can they who have lived, and brought no glory to God, think of dying with comfort? They cannot expect a harvest where they sowed no seed. How can they expect glory from God, who never brought any glory to him? Oh in what horror will they be at death! The worm of conscience will gnaw their souls, before the worms can gnaw their bodies!

If we glorify God, he will glorify our souls forever. By raising God's glory, we increase our own: by glorifying God, we come at last to the blessed enjoyment of him.

2. Man's chief end is to ENJOY God forever.

"Whom do I have in heaven but You? And I desire nothing on earth but You. My flesh and my heart may fail, but God is the strength of my heart, my portion forever!" Psalm 73:25-26. There is a twofold fruition or enjoying of God; the one is in this life, the other in the life to come.

[1] The enjoyment of God in this life. It is a great matter to enjoy God's ordinances—but to enjoy God's presence in the ordinances is that which a gracious heart aspires after. Psalm 63:2, "I have seen YOU in the sanctuary and beheld your power and your glory." This sweet enjoyment of God, is, when we feel his Spirit co-operating with the ordinance, and distilling grace upon our hearts; when in the Word, the Spirit quickens and raises the affections, Luke 24:42, "Did not our hearts burn within us?", when the Spirit transforms the heart, leaving an impress of holiness upon it. "We are changed into the same image, from glory to glory." When the Spirit revives the heart with comfort, it comes not only with its anointing—but with its seal; it sheds God's love abroad in the heart. "Our fellowship is with the Father, and with his Son Jesus Christ." In the Word we hear God's voice, in the sacrament we have his kiss. The heart being warmed and inflamed in a duty—is God's answering by fire. The sweet communications of God's Spirit are the first-fruits of glory. Now Christ has pulled off his veil, and showed his smiling face; now he has led a believer into the banqueting-house, and given him of the spiced wine of his love to drink; he has put in his finger at the hole of the door; he has touched the heart, and made it leap for joy. Oh how sweet is it thus to enjoy God! The godly have, in ordinances, had such divine raptures of joy, and soul transfigurations, that they have been carried above the world, and have despised all things here below.

Use one: Is the enjoyment of God in this life so sweet? How wicked are they who prefer the enjoyment of their lusts before the enjoyment of God! "The lust of the flesh, the lust of the eye, the pride of life," is the evil trinity they worship. Lust is an inordinate desire or impulse, provoking the soul to that which is evil. There is the revengeful lust; and the wanton lust. Lust, like a feverish heat, puts the soul into a flame. Aristotle calls sensual lusts brutish, because, when any lust is violent, reason or conscience cannot be heard. These lusts besot and brutalize the man. "Whoredom and wine take away the heart;" the heart for anything that is good. How many make it their chief end, not to enjoy God—but to enjoy their lusts! As that cardinal who said, "Let him but keep his cardinalship of Paris, and he was content to lose his part in Paradise." Lust first bewitches with pleasure, and then comes the fatal dart. "Until a dart strikes through his liver." This should be as a flaming sword to stop men in the way of their carnal delights. Who for a drop of pleasure—would drink a sea of wrath?

Use two: Let it be our great concern, to enjoy God's sweet presence in his ordinances. Enjoying spiritual communion with God is a riddle and mystery to most people. Everyone who hangs about the court, does not speak with the king. We may approach God in ordinances, and hang about the court of heaven, yet not enjoy communion with God. We may have the letter without the Spirit, the visible sign without the invisible grace. It is the enjoyment of God in a duty, which we should chiefly look at. "My soul thirsts for God, for the living God. When can I go and meet with God?" Psalm 42:2. Alas! what are all our worldly enjoyments, without the enjoyment of God! What is it to enjoy good health, a noble estate, and not to enjoy God? Job said, "I went mourning without the sun." So may you say in the enjoyment of all creatures without God, "I went mourning without the sun." I have the starlight of outward enjoyments—but I lack the Sun of Righteousness. "I went mourning without the sun."

It should be our great design, not only to have the ordinances of God—but the God of the ordinances. The enjoyment of God's sweet presence here is the most contented life. God is a hive of sweetness, a treasury of riches, a fountain of delight! The higher the lark flies—the sweeter it sings. Just so, the higher we fly by the wings of faith—the more we enjoy of God. How is the heart inflamed in prayer and meditation! What joy and peace is there in believing! Is it not comfortable being in heaven? He who enjoys much of God in this life, carries heaven with him. Oh let this be the thing we are chiefly ambitious of—the enjoyment of God in his ordinances! The enjoyment of God's sweet presence here, is a pledge of our enjoying him in heaven!

This brings us to the second thing:

[2] The enjoyment of God in the life to come. Man's chief end is to enjoy God forever. Before the full fruition of God in heaven, there must be something previous and antecedent; and that is, our being in a state of grace. We must have conformity to him in grace, before we can have communion with him in glory. Grace and glory are linked and chained together. Grace precedes glory, as the morning star ushers in the sun. God will have us qualified and fitted for a state of blessedness. Drunkards and swearers are not fit to enjoy God in glory; the Lord will not lay such vipers in his bosom. Only the "pure in heart shall see God." We must first be, as the king's daughter, glorious within, before we are clothed with the robes of glory. As King Ahasuerus first caused the virgins to be purified and anointed, and they had their sweet fragrances to perfume them, and then went to stand before the king; so must we have the anointing of God, and be perfumed with the graces of the Spirit, those sweet fragrances, and then we shall stand before the king of heaven. Being thus divinely qualified by grace, we shall be taken up to the mount of vision, and enjoy God forever; and what is enjoying God forever but to be put in a state of happiness? As the body cannot have life but by having communion with the soul, so the soul cannot have blessedness but by having immediate communion with God.

God is the summum bonum, the chief good; therefore the enjoyment of him is the highest felicity.

God is a universal good—"a good, in which are all goods." The excellencies of the creature are limited. A man may have health, but not beauty, nor learning, nor parentage, nor riches, nor wisdom. But in God are contained all excellencies. He is a good, commensurate fully to the soul; a sun, a portion, a horn of salvation; in whom dwells "all fullness."

God is an unmixed good. There is no condition in this life but has its mixture; for every drop of honey there is a drop of gall. Solomon, who gave himself to find out the philosopher's stone, to search out for happiness here below, found nothing but vanity and vexation.

God is perfect, the quintessence of good. He is sweetness in the flower.

God is a satisfying good. The soul now cries out, "I have enough!" "I shall be satisfied with your likeness." Let a man who is thirsty be brought to an ocean of pure water, and he has enough. If there is enough in God to satisfy the angels, then sure there is enough to satisfy us. The soul is but finite—but God is infinite. Though God is a good which satisfies, yet he does not surfeit. Fresh joys spring continually from his face; and he is as much to be desired after millions of years by glorified souls—as at the first moment! There is a fullness in God which satisfies, and yet so much sweetness, that the soul still desires.

God is a delicious good. That which is the chief good must ravish the soul with pleasure; there must be in it rapturous delight and quintessence of joy. There is a certain sweetness about God's person which delights, nay, rather, ravishes the soul! The love of God drops such infinite pleasure into the soul as is unspeakable and full of glory. If there is so much delight in God, when we see him only by faith—what will the joy of vision be, when we shall see him face to face! If the saints have found so much delight in God while they were suffering, oh what joy and delight will they have when they are being crowned! If flames are beds of roses, what will it be to lean on the bosom of Jesus! What a bed of roses that will be!

God is a superlative good. He is better than anything you can put in competition with him. He is better than health, riches, honor. Other things maintain life, he gives life. Who would put anything in balance with the Deity? Who would weigh a feather against a mountain of gold? God excels all other things more infinitely than the sun excels the light of a candle.

God is an eternal good. He is the Ancient of days, yet never decays, nor waxes old. The joy he gives is eternal, the crown never fades away. The glorified soul shall be ever solacing itself in God, feasting on his love, and sunning itself in the light of his countenance. We read of the river of pleasure at God's right hand; but will not this in time be dried up? No! There is a fountain at the bottom which feeds it. "With the Lord is the fountain of life."

Thus God is the chief good, and the enjoyment of God forever is the highest felicity of which the soul is capable.

Use one: Let it be the chief end of our living to enjoy this chief good hereafter. Augustine reckons up 288 opinions among philosophers about happiness—but all were short of the mark. The highest elevation of a reasonable soul is to enjoy God forever. It is the enjoyment of God, which makes heaven. "Then shall we ever be with the Lord." The soul trembles as the needle in the compass, and is never at rest until it comes to God. To set out this excellent state of a glorified soul's enjoyment of God:

(1.) It must not be understood in a sensual manner. We must not conceive any carnal pleasures in heaven. The Turks, in their Koran, speak of a paradise of pleasure, where they have riches in abundance, and red wine served in golden chalices. The epicures of this age would like such a heaven when they die. Though the state of glory is compared to a feast, and is set out by pearls and precious stones, yet these metaphors are only helps to our faith, and to show us that there is superabundant joy and felicity in the highest heaven; but they are not carnal, but spiritual delights. Our heavenly enjoyment will be in the perfection of holiness, in seeing the pure face of Christ, in feeling the love of God, in conversing with heavenly spirits; which will be proper for the soul, and infinitely exceed all carnal voluptuous delights.

(2.) We shall have a lively sense of this glorious estate. A man in a lethargy, though alive, is as good as dead, because he is not sensible, nor does he take any pleasure in his life. But we shall have a quick and lively sense of the infinite pleasure which arises from the enjoyment of God. We shall know ourselves to be happy. We shall reflect with joy upon our dignity and felicity. We shall taste every crumb of that sweetness, every drop of that pleasure, which flows from God.

(3.) We shall be made able to bear a sight of that glory. We could not now bear that glory, it would overwhelm us, as a weak eye cannot behold the sun; but God will capacitate us for glory; our souls shall be so heavenly, and perfected with holiness, that they may be able to enjoy the blessed vision of God. Moses in a cleft of the rock saw the glory of God passing by. From our blessed rock Christ, we shall behold the beatific sight of God.

(4.) This enjoyment of God shall be more than a bare contemplation of him. Some of the learned move the question, Whether the enjoyment of God shall be by way of contemplation only. That is something—but it is one half of heaven only; there shall be a loving of God, an acquiescence in him, a tasting his sweetness; not only inspection, but possession. John 17:24. "That they may behold my glory;" there is inspection: Verse 22. "And the glory you have given me, I have given them;" there is possession. "Glory shall be revealed in us," not only revealed to us—but in us. To behold God's glory, there is glory revealed to us; but, to partake of his glory, there is glory revealed in us. As the sponge sucks in the wine—so shall we suck in glory!

(5.) There is no intermission in this state of glory. We shall not only have God's glorious presence at certain special seasons; but we shall be continually in his presence, continually under divine raptures of joy. There shall not be one minute in heaven, wherein a glorified soul may say, "I do not enjoy happiness." The streams of glory are not like the water of a conduit, often stopped, so that we cannot have one drop of water; but those heavenly streams of joy are continually running. Oh how should we despise this valley of tears where we now are, for the mount of transfiguration! how should we long for the full enjoyment of God in Paradise! Had we a sight of that land of promise, we would need patience to be content to live here any longer!

Use two: Let this be a spur to duty. How diligent and zealous should we be in glorifying God, that we may come at last to enjoy him! If Tully, Demosthenes, and Plato, who had but the dim watch-light of reason to see by, imagined a paradise of happiness after this life, and took such herculean pains to enjoy it; oh how should Christians, who have the light of Scripture to see by, bestir themselves that they may attain to the eternal fruition of God and glory! If anything can make us rise off our bed of sloth, and serve God with all our might, it should be this—the hope of our near enjoyment of God forever! What made Paul so active in the sphere of true religion? "I labored more abundantly than they all." His obedience did not move slow, as the sun on the dial; but swift, as light from the sun. Why was he so zealous in glorifying God—but that he might at last center and terminate in him? "Then shall we ever be with the Lord."

Use three: Let this comfort the godly in all the present miseries they feel. You complain, Christian, you do not enjoy yourself, fears disquiet you, needs perplex you. In the day you cannot enjoy ease, in the night you cannot enjoy sleep; you cannot enjoy the comforts of your life. Let this revive you—that shortly you shall enjoy God, and then shall have more than you can ask or think! You shall have angels" joy, glory without intermission or expiration. We shall never enjoy ourselves fully—until we enjoy God eternally!

3. The SCRIPTURES

Question 2. What rule has God given to direct us how we may glorify and enjoy him?

Answer: The Word of God, which is contained in the scriptures of the Old and New Testaments, is the only rule to direct us how we may glorify and enjoy him.

"All Scripture is given by inspiration of God." By Scripture is understood the sacred Book of God. It is given by divine inspiration; that is, the Scripture is not the contrivance of man's brain—but is divine in its origin. The image of Diana was had in veneration by the Ephesians, because they supposed it fell from Jupiter. The holy Scripture is to be highly reverenced and esteemed, because we are sure it came from heaven. The two Testaments are the two lips by which God has spoken to us.

How does it appear that the Scriptures have a divine authority stamped upon them?

Because the Old and New Testament are the foundation of all true religion. If their divinity cannot be proved, the foundation on which we build our faith is gone. I shall therefore endeavor to prove this great truth, that the Scriptures are the very word of God. I wonder whence the Scriptures should come—if not from God. Bad men could not be the authors of it. Would their minds be employed in inditing such holy lines? Would they declare so fiercely against sin? Good men could not be the authors of it. Could they write in such a strain? or could it stand with their grace to counterfeit God's name, and put, "Thus says the Lord," to a book of their own devising? Nor could any angel in heaven be the author of it, because the angels pry and search into the abyss of gospel mysteries, which implies their ignorance of some parts of Scripture; and surely, they cannot be the authors of that book which they themselves do not fully understand. Besides, what angel in heaven dared be so arrogant as to impersonate God and, say, "I create," and, "I the Lord have said it,"? So that it is evident, the pedigree of Scripture is sacred, and it could come from none but God himself.

Not to speak of the harmonious consent of all the parts of Scripture, there are seven cogent arguments which may evince it to be the Word of God.

[1] Its ANTIQUITY. It is of ancient standing. The grey hairs of Scripture make it venerable. No human histories extant reach further than Noah's flood: but the holy Scripture relates matters of fact that have been from the beginning of the world; it writes of things before time. That is a sure rule of Tertullian, "That which is of the greatest antiquity, is to be received as most sacred and authentic."

[2] We may know the Scripture to be the Word of God by its miraculous PRESERVATION in all ages. The holy Scriptures are the richest jewel that Christ has left us; and the church of God has so kept these public records of heaven, that they have not been lost. The Word of God has never lacked enemies to oppose, and, if possible, to extirpate it. They have given out a law concerning Scripture, as Pharaoh did the midwives, concerning the Hebrew women's children, to strangle it in the birth; but God has preserved this blessed Book inviolable to this day. The devil and his agents have been blowing at Scripture light—but could never blow it out; a clear sign that it was lighted from heaven. The letter of Scripture has been preserved, without any corruption, in the original tongue. The Scriptures were not corrupted before Christ's time, for then Christ would not have sent the Jews to them. He said, "Search the Scriptures." He knew these sacred springs were not muddied with human fancies.

[3] The Scripture appears to be the Word of God, by the subject MATTER contained in it. The mystery of Scripture is so abstruse and profound that no man or angel could have known it, had it not been divinely revealed. That eternity—should be born; that he who thunders in the heavens—should cry in the cradle; that he who rules the stars—should suck the breasts; that the Prince of Life—should die; that the Lord of Glory—should be put to shame; that sin should be punished to the full—yet pardoned to the full; who could ever have conceived of such a mystery, had not the Scripture revealed it to us? Just so, for the doctrine of the resurrection; that the same body which is crumbled into a thousand pieces, should rise the same individual body, else it were a creation, not a resurrection. How could such a sacred riddle, above all human disquisition, be known, had not the Scripture made a discovery of it?

As the matter of Scripture is so full of goodness, justice and sanctity, that it could be breathed from none but God; so the holiness of it shows it to be of God. Scripture is compared to silver refined seven times. The Book of God has no errata in it; it is a beam of the Sun of Righteousness, a crystal stream flowing from the fountain of life. All laws and edicts of men have had their corruptions—but the Word of God has not the least tincture—it is of meridian splendor. Psalm 119:940, "Your word is very pure," like wine which comes from the grape, which is not mixed nor adulterated. It is so pure that it purifies everything else. John 17:17, "Sanctify them through your truth." The Scripture presses holiness—as no other book ever did. It bids us live "soberly, righteously, and godly;" Soberly, in acts of temperance; righteously, in acts of justice; godly, in acts of piety and devotion. It commends to us, whatever is "just, lovely, and of good report." This sword of the Spirit cuts down vice! Eph 6:67. Out of this tower of Scripture, is thrown a millstone upon the head of sin! The Scripture is the royal law which commands not only the actions—but affections; it binds the heart to good behavior. Where is there such holiness to be found—as is dug out of this sacred mine? Who could be the author of such a book but God himself?

[4] That the Scripture is the Word of God is evident by its PREDICTIONS. It prophesies of things to come, which shows the voice of God speaking in it. It was foretold by the prophet, "A virgin shall conceive," and, the "Messiah shall be cut off." Dan 9:96. The Scripture foretells things that would fall out many ages and centuries after; as how long Israel should serve in the iron furnace, and the very day of their deliverance. "At the end of the four hundred and thirty years, even the self-same day, it came to pass that the host of the Lord went out of Egypt." This prediction of future things, merely contingent, and not depending upon natural causes, is a clear demonstration of its divine origin.

[5] The impartiality of those men of God who wrote the Scriptures, who do not spare to set down their own failings. What man who writes a history, would blacken his own face, by recording those things of himself which would stain his reputation? Moses records his own impatience when he struck the rock, and tells us, he could not on that account enter into the land of promise. David relates his own adultery and bloodshed, which stands as a blot in his escutcheon to succeeding ages. Peter relates his own cowardliness in denying Christ. Jonah sets down his own angry passions, "I do well to be angry to the death." Surely had their pen not been guided by God's own hand, they would never have written that which reflects dishonor upon themselves. Men usually hide their blemishes, rather than publish them to the world; but the penmen of holy Scripture eclipse their own name; they take away all glory from themselves, and give the glory to God.

[6] The mighty POWER and EFFICACY that the Word has had upon the souls and consciences of men.

It has changed their hearts. Some by reading Scripture have been turned into other men; they have been made holy and gracious. By reading other books the heart may be warmed—but by reading this book it is transformed. "You are manifestly declared to be the epistle of Christ, written not with ink—but with the Spirit of the living God." The Word was copied out into their hearts, and they became Christ's epistle, so that others might read Christ in them. If you should set a seal upon marble, and it should make an impression upon the marble, and leave a print behind, there would be a strange virtue in that seal; so when the seal of the Word leaves a heavenly print of grace upon the heart, there must needs be a power going along with that Word no less than divine.

It has comforted their hearts. When Christians have sat by the rivers weeping—the Word has dropped as honey, and sweetly revived them. A Christian's chief comfort is drawn out of these wells of salvation. Rom 15:5, "That we through comfort of the Scriptures might have hope." When a poor soul has been ready to faint—it has had nothing to comfort it but a Scripture cordial.

When it has been sick—the Word has revived it. "Our light affliction, which is but for a moment, works for us a far more exceeding and eternal weight of glory."

When it has been deserted—the Word has dropped in the golden oil of joy. "The Lord will not cast off forever." He may change his providence, not his purpose; he may have the look of an enemy—but he has the heart of a father. Thus the Word has a power in it to comfort the heart. This is my comfort in my affliction; for your word has quickened me." As the spirits are conveyed through the arteries of the body, so divine comforts are conveyed through the promises of the Word. Now, the Scriptures having such an exhilarating, heart-comforting power in them—shows clearly that they are of God—and it is he who has put the milk of consolation into these breasts.

[7] The MIRACLES by which Scripture is confirmed. Miracles were used by Moses, Elijah, and Christ, and were continued, many years after, by the apostles—to confirm the verity of the holy Scriptures. As props are set under weak vines, so these miracles were set under the weak faith of men, that if they would not believe the writings of the Word, they might believe the miracles. We read of God's dividing the waters, making a pathway in the sea for his people to go over, the iron swimming, the oil increasing by pouring out, Christ's making wine of water, his curing the blind, and raising the dead. Thus God has set a seal to the truth and divinity of the Scriptures by miracles.

The Papists cannot deny that the Scripture is divine and sacred; but they affirm with respect to us, it receives its divine authority from the church; and in proof of it they bring that Scripture, 1 Tim 3:15, where the church is said to be the ground and pillar of truth.

It is true, the church is the pillar of truth; but it does not therefore follow that the Scripture has its authority from the church. The king's proclamation is fixed on the pillar, the pillar holds it out, that all may read—but the proclamation does not receive its authority from the pillar—but from the king; so the church holds forth the Scriptures—but they do not receive their authority from the church—but from God. If the Word of God be divine, merely because the church holds it forth, then it will follow, that our faith is to be built upon the church, and not upon the Word, contrary to Eph 2:20. "Built upon the foundation (that is the doctrine) of the apostles and prophets."

Are all the books in the Bible of the same divine authority?

Those which we call canonical.

Why are the Scriptures called canonical?

Because the Word is a rule of faith, to direct our lives. The Word is the judge of controversies, the rock of infallibility. That only is to be received for truth, which agrees with Scripture, as the transcript with the original. All maxims in divinity are to be brought to the touchstone of Scripture, as all measures are brought to the standard.

Are the Scriptures a complete rule?

The Scripture is a full and perfect rule, containing in it all things necessary to salvation. "From a child you have known the holy Scriptures, which are able to make you wise unto salvation." The Scripture shows what we are to believe; and what we are to practice. It gives us an exact model of true religion, and perfectly instructs us in the deep things of God. The Papists, therefore, make themselves guilty, who eke out Scripture with their traditions, which they consider equal to it. The Council of Trent says, that the traditions of the church of Rome are to be received pari pietatis affectu, with the same devotion that Scripture is to be received; so bringing themselves under the curse. "If any man shall add unto these things, God shall add unto him the plagues that are written in this book."

What is the main scope and end of Scripture?

To reveal a way of salvation. It makes a clear discovery of Christ. "These things are written, that you might believe that Jesus is the Christ, and that believing you might have life through his name." The design of the Word is to be a test whereby our grace is to be tried; a sea-mark to show us what rocks are to be avoided. The Word is to purify and quicken our affections; it is to be our directory and consolatory; it is to waft us over to the land of promise.

Who should have the power of interpreting Scripture?

The Papists assert that it is in the power of the church. If you ask whom they mean by the church, they say, The Pope, who is head of it, and he is infallible. But that assertion is false, because many of the Popes have been ignorant and wicked, as Platina affirms, who writes the lives of Popes. Pope Liberius was an Arian, and Pope John XII denied the immortality of the soul; therefore Popes are not fit interpreters of Scripture; who then?

The Scripture is to be its own interpreter, or rather the Spirit speaking in it. Nothing can cut the diamond but the diamond; nothing can interpret Scripture but Scripture. The sun best discovers itself by its own beams; the Scripture interprets itself to the understanding. But the question is concerning hard places of Scripture, where the weak Christian is ready to wade beyond his depth; who shall interpret here?

The church of God has appointed some to expound and interpret Scripture; therefore he has given gifts to men. The several pastors of churches, like bright constellations, give light to dark Scriptures. "The priest's lips should keep knowledge, and they should seek the law at his mouth."

But this is to pin our faith upon men.

We are to receive nothing as truth, but what is agreeable to the Word. As God has given to his ministers gifts for interpreting obscure places, so he has given to his people so much of the spirit of discerning, that they can tell (at least in things necessary to salvation) what is consonant to Scripture, and what is not. "To one is given a spirit of prophecy, to another discerning of spirits." God has endued his people with such a measure of wisdom and discretion, that they can discern between truth and error, and judge what is sound and what is spurious. "The Bereans searched the Scriptures daily, whether those things were so." They weighed the doctrine they heard, whether it was agreeable to Scripture, though Paul and Silas were their teachers.

Use one: See the wonderful goodness of God, who, besides the light of nature—has committed to us the sacred Scriptures. The heathen are enveloped in ignorance. "As for his judgments, they have not known them." They have the oracles of the Sibyls—but not the writings of Moses and the apostles. How many live in the region of death, where this bright star of Scripture never appeared! We have this blessed Book of God to resolve all our doubts, to point out a way of life to us. "Lord, how is it you will manifest yourself unto us—and not unto the world?"

God having given us his written Word to be our directory, takes away all excuses from men. No man can say, "I went wrong for lack of light." God has given you his Word as a lamp to your feet; therefore if you go wrong, you do it willfully. No man can say, "If I had known the will of God, I would have obeyed it." You are inexcusable, O man, for God has given you a rule to go by, he has written his law with his own finger; therefore, if you obey not, you have no excuse left. If a master leaves his mind in writing with his servant, and tells him what work he will have done, and the servant neglects the work—that servant is left without excuse. "Now you have no excuse for your sins."

Use two: Is all Scripture of divine inspiration?

(1.) Is all Scripture of divine inspiration? Then it reproves the PAPISTS, who take away part of Scripture, and so clip the King of heaven's coin. They expunge the second commandment out of their catechisms, because it forbids idols "You shall not make for yourself an idol in the form of anything in heaven above or on the earth beneath or in the waters below. You shall not bow down to them or worship them." Exodus 20:4-5. And it is usual with them, if they meet with anything in Scripture which they dislike, either to put a false gloss upon it, or, if that will not do, to pretend it is corrupted. They are like Ananias, who kept back part of the money. They keep back part of the Scripture from the people. It is a high affront to God to deface and obliterate any part of his Word, and brings us under that curse, "If any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life."

(2.) Is all Scripture of divine inspiration? Then it condemns the ANTINOMIANS, who lay aside the Old Testament as useless, and out of date; and call those who adhere to them Old Testament Christians. God has stamped a divine majesty upon both Testaments; and until they can show me where God has repealed the Old, it stands in force. The two Testaments are the two wells of salvation; the Antinomians would stop up one of these wells, they would dry up one of the breasts of Scripture. There is much gospel in the Old Testament. The comforts of the gospel in the New Testament have their rise from the Old. The great promise of the Messiah is in the Old Testament, "A virgin shall conceive and bear a son." Nay, I say more. The moral law, in some parts of it, speaks gospel, "I am the Lord your God;" here is the pure wine of the gospel. The saints" great charter, where God promises to "sprinkle clean water upon them, and put his Spirit within them," is to be found primarily in the Old Testament. So that those who take away the Old Testament, as Samson pulled down the pillars, would take away the pillars of a Christian's comfort.

(3.) Is all Scripture of divine inspiration? Then it condemns the ENTHUSIASTS, who, pretending to have the Spirit, lay aside the whole Bible, and say the Scripture is a dead letter, and they live above it. What impudence is this! Until we are above sin, we shall not be above Scripture. Let not men so talk of a revelation from the Spirit—but suspect it to be an imposture. The Spirit of God acts regularly, it works in and by the Word; and he who pretends to a new light, which is either above the Word, or contrary to it, abuses both himself and the Spirit: his light is borrowed from him who transforms himself into an angel of light.

(4.) Is all Scripture of divine inspiration? Then it condemns the SLIGHTERS of Scripture; such as those who can go whole weeks and months and never read the Word. They lay it aside as rusty armor; they prefer a play or romance before Scripture. The weighty matters of the Scripture, are to them insignificant. Oh how many can be looking at their faces in a glass all the morning—but their eyes begin to be sore when they look upon a Bible! Heathens die for lack of Scripture, and these in contempt of it. They surely must needs go wrong who slight their only guide. Such as lay the reins upon the neck of their lusts, and never use the curbing bit of Scripture to check them, are carried to hell, and never stop!

(5.) Is all Scripture of divine inspiration? Then it condemns the ABUSERS of Scripture. Those who muddy and poison this pure crystal fountain with their corrupt glosses, and who twist the Scripture. They give wrong interpretations of it, not comparing Scripture with Scripture; as the Antinomians pervert that Scripture, "He has not beheld iniquity in Jacob;" from which they infer that God's people may take liberty in sin, because God sees no sin in them. It is true, God sees no sin in his people with an eye of revenge—but he sees it with an eye of observation. He sees not sin in them, so as to damn them; but he sees it, so as to be angry, and severely to punish them. Did not David find it so, when he cried out of his broken bones? In like manner the Arminians wrest the Scripture in John 5:40, "You will not come to me;" where they bring in free will. This text shows how willing God is that we should have life; and that sinners may do more than they do, they may improve the talents God has given them; but it does not prove the power of free will, for that is contrary to that Scripture, "No man can come to me, except the Father who has sent me draws him." These, therefore, wring the text so hard, that they make the blood come out; they do not compare Scripture with Scripture.

Some jest with Scripture. When they are sad, they take the Scripture as their lute or minstrel to play upon, and so drive away the sad spirit; as a drunkard I have read of, who, having drunk off his cups, called to some of his fellows, "Give us of your oil, for our lamps are gone out." In the fear of God, take heed of jesting with Scripture. Eusebius tells us of one, who took a piece of Scripture to make a jest of—but was presently struck with a frenzy and ran mad. It is a saying of Luther, "Whom God intends to destroy, he gives them leave to play with Scripture."

Use three: If the Scripture be of divine inspiration, then be exhorted,

(1.) To STUDY the Scripture. It is a copy of God's will. Be Scripture-men, Bible-Christians. "I adore the fullness of Scripture," says Tertullian. In the Book of God are scattered many truths as so many pearls. "Search the Scriptures." Search as for a vein of silver. This blessed Book will fill your head with knowledge, and your heart with grace! God wrote the two tables with his own fingers; and if he took pains to write, well may we take pains to read. Apollos was mighty in the Scriptures. Acts 18:24. The Word is our Magna Charta for Heaven; shall we be ignorant of our charter? "Let the word of God dwell in you richly." The memory must be a book where the Word is written.

There is majesty sparkling in every line of Scripture; take but one instance, "Who is this who comes from Edom, from the city of Bozrah, with his clothing stained red? Who is this in royal robes, marching in the greatness of his strength? It is I, the Lord, announcing your salvation! It is I, the Lord, who is mighty to save!" Here is a lofty, magnificent style. What angel could speak after this manner? Junius was converted by reading one verse of John; he beheld a majesty in it beyond all human rhetoric.

There is a melody in Scripture. This is that blessed harp which drives away sadness of spirit. Hear the sounding of this harp a little. "This is a faithful saying, and worthy of all acceptance, that Christ Jesus came into the world to save sinners." He took not only our flesh upon him—but our sins! And, "Come unto me, all you that are heavy laden—and I will give you rest." How sweetly does this harp of Scripture sound, what heavenly music does it make in the ears of a distressed sinner, especially when the finger of God's Spirit touches this instrument!

There is divinity in Scripture. It contains the marrow and quintessence of true religion. It is a rock of diamonds, a mystery of piety. The lips of Scripture have grace poured into them. The Scripture speaks of faith, self-denial, and all the graces which, as a chain of pearls, adorns a Christian. It excites to holiness; it treats of another world, it gives a prospect of eternity! Oh, then, search the Scripture! make the Word familiar to you. Had I the tongue of angels, I could not sufficiently set forth the excellency of Scripture. It is a spiritual telescope, in which we behold God's glory; it is the tree of life, the oracle of wisdom, the rule of manners, the heavenly seed of which the new creature is formed. James 1:18. "The two Testaments," says Austin, "are the two breasts which every Christian must suck, that he may get spiritual nourishment." The leaves of the tree of life were for healing. Rev 22:2. So these holy leaves of Scripture are for the healing of our souls.

The Scripture is profitable for all things. If we are deserted—here is spiced wine that cheers the heavy heart; if we are pursued by Satan—here is the sword of the Spirit to resist him; if we are diseased with sin's leprosy—here are the waters of the sanctuary, both to cleanse and cure. Oh, then, search the Scriptures! There is no danger in tasting this tree of knowledge. There was a penalty laid at first, that we might not taste of the tree of knowledge. "In the day that you eat thereof, you shall surely die." There is no danger in plucking from this tree of holy Scripture; if we do not eat of this tree of knowledge, we shall surely die! Oh, then, read the Scriptures! Time may come when the Scriptures may be kept from us.

Read the Bible with reverence. Think in every line you read—that God is speaking to you. The ark wherein the law was put was overlaid with pure gold, and was carried on bars, that the Levites might not touch it. Exod 25:14. Why was this—but to give reverence to the law?

Read with seriousness. It is matter of life and death; by this Word you must be tried; conscience and Scripture are the jury God will proceed by, in judging you.

Read the Word with affection. Get your hearts quickened with the Word; go to it to fetch fire. Luke 24:42. "Did not our hearts burn within us?" Labor that the Word may not only be a lamp to direct—but a fire to warm. Read the Scripture, not only as a history—but as a love letter sent to you from God, which may affect your hearts. Pray that the same Spirit who wrote the Word may assist you in reading it; that God's Spirit would show you the wonderful things of his law. "Go near," says God to Philip, "join yourself to this chariot." Acts 8:29. So, when God's Spirit joins himself with the chariot of his Word, it becomes effectual.

(2.) Be exhorted to PRIZE the written Word. "I have treasured the words of his mouth more than my daily bread." Job 23:12. David valued the Word more than gold. What would the martyrs have given for a leaf of the Bible! The Word is the field where Christ the pearl of price is hidden! In this sacred mine we dig, not for a wedge of gold—but for a weight of glory! The Scripture is a sacred eye-salve to illuminate us. "The commandment is a lamp, and the law is light." The Scripture is the chart and compass by which we sail to the new Jerusalem. It is a sovereign cordial in all distresses. What are the promises but the water of life to renew fainting spirits? Is it sin which troubles you? Here is a Scripture cordial. Psalm 65:5, "When we were overwhelmed by sins, you forgave our transgressions." Do outward afflictions disquiet you? Here is a Scripture cordial. Psalm 91:15, "I will be with him in trouble, I will deliver him." Thus, as manna was laid up in the ark, so promises are laid up in the ark of Scripture.

The Scripture will make us wise. Wisdom is above rubies. "By your precepts I get understanding." What made Eve desire the tree of knowledge? "It was a tree to make one wise." The Scriptures teach a man to know himself. They unmask Satan's snares and stratagems. "They make one wise to salvation." Oh, then, highly prize the Scriptures. I have read of Queen Elizabeth, that at her coronation, she received the Bible presented to her, with both her hands, and kissing it, laid it to her bosom, saying, that that book had ever been her chief delight.

(3.) If the Scripture is of divine inspiration, BELIEVE it. The Romans, that they might gain credit to their laws, reported they were inspired by the gods of Rome. Oh give credence to the Word! It is breathed from God's own mouth. Hence arises the profaneness of men, that they do not believe the Scripture. "Who has believed our report?" Did you believe the glorious rewards the Scripture speaks of, would you not give diligence to make your election sure? Did you believe the infernal torments the Scripture speaks of, would it not put you into a cold sweat, and cause a trembling at heart for sin? But people are in part atheists, they give but little credit to the Word, therefore they are so impious, and draw such dark shadows in their lives. Learn to realize Scripture, get your hearts wrought to a firm belief of it.

Some think, if God would send an angel from heaven, and declare his mind, they would believe him; or, if he would send one from the damned, and preach the torments of hell all in flames, they would believe. But, "If they believe not Moses and the prophets, neither will they be persuaded though one arose from the dead." Luke 16:61. God is wise, and he thinks the fittest way to make his mind known to us is by writing; and such as shall not be convinced by the Word, shall be judged by the Word. The belief of Scripture is of high importance. It will enable us to resist temptation. I John 2:14. "The Word of God abides in you, and you have overcome the wicked one." It conduces much to our sanctification; therefore sanctification of the Spirit, and belief of the truth, are put together. 2 Thess 2:13. If the word written is not believed, it is like writing on water, which makes no impression.

(4.) LOVE the Word written. "Oh how love I your law!" "Lord," said Augustine, "let the holy Scriptures be my holy delight." Chrysostom compares the Scripture to a garden, every truth is a fragrant flower, which we should wear, not on our bosom—but in our heart. David counted the Word "more desirable than gold, even the finest gold. They are sweeter than honey, even honey dripping from the comb." There is that in Scripture which may breed delight. It shows us the way to riches, Deut 28:8, Prov 3:30; to long life, Psalm 34:42; to a kingdom, Heb 12:28. Well then may we count those the sweetest hours, which are spent in reading the holy Scriptures; well may we say with the prophet, "Your words were found, and I ate them. Your words became a delight to me and the joy of my heart."

(5.) CONFORM to Scripture. Let us lead Scripture lives. Oh that the Bible might be seen printed in our lives! Do what the Word commands. Obedience is an excellent way of commenting upon the Bible. "I will walk in your truth." Let the Word be the sun-dial by which you set your life. What are we the better for having the Scripture, if we do not direct all our speech and actions according to it? What is a carpenter the better for his rule about him, if he sticks it at his back, and never makes use of it for measuring and squaring his work? So, what are we the better for the rule of the Word, if we do not make use of it, and regulate our lives by it? How many swerve and deviate from the rule! The Word teaches to be sober and temperate—but they are drunk! The Word teaches to be chaste and holy—but they are profane; they go quite from the rule! What a dishonor is it to true religion, for men to live in contradiction to Scripture! The Word is called a "light to our feet." Psalm 119:105. It is not only a light to our eyes to mend our sight—but to our feet to mend our walk. Oh let us lead Bible lives!

(6.) CONTEND for Scripture. Though we should not be of contentious spirits, yet we ought to contend for the Word of God. This jewel is too precious to be parted with. "Hold on to instruction, do not let it go; guard it well, for it is your life." The Scripture is beset with enemies; heretics fight against it, we must therefore "contend for the faith once delivered to the saints." The Scripture is our book of evidences for heaven; shall we part with our evidences? The saints of old were both advocates and martyrs for truth; they would hold fast Scripture, though it were with the loss of their lives.

(7.) Be THANKFUL to God for the Scriptures. What a mercy is it that God has not only acquainted us what his will is—but that he has made it known by writing! In the old times God revealed his mind by visions—but the Word written is a surer way of knowing God's mind. "This voice which came from heaven we heard, we have also a more sure word of prophecy." The devil is God's ape, and he can transform himself into an angel of light; he can deceive with false revelations. I have heard of one who had, as he thought, a revelation from God to sacrifice his child, as Abraham had; whereupon, following this impulse of the devil, he killed his child. Thus Satan deceives people with delusion, instead of divine revelations; therefore we are to be thankful to God for revealing his mind to us by writing. We are not left in doubtful suspense that we should not know what to believe—but we have an infallible rule to go by. The Scripture is our pole-star to direct us to heaven, it shows us every step we are to take; when we go wrong, it instructs us; when we go right, it comforts us; and it is matter of thankfulness, that the Scriptures are made intelligible, by being translated into contemporary language.

(8.) Adore God's distinguishing grace, if you have felt the power and authority of the Word upon your conscience; if you can say as David, "Your word has quickened me." Christian, bless God that he has not only given you his Word to be a rule of holiness—but his grace to be a principle of holiness. Bless God that he has not only written his Word—but sealed it upon your heart, and made it effectual. Can you say it is of divine inspiration, because you have felt it to be of lively operation? Oh free grace! that God should send out his Word, and heal you; that he should heal you, and not others! That the same Scripture which to them is a dead letter, should be to you a savor of life!

GOD AND HIS CREATION

1. The Being of God

Question 3. What do the scriptures principally teach?

Answer: The Scriptures principally teach what man is to believe concerning God, and what duty God requires of man.

Question 4. What is God?

Answer: God is a Spirit, infinite, eternal, and unchangeable, in his being, wisdom, power, holiness, justice, goodness, and truth.

Here is,

1. Something implied. That there is a God.

2. Something expressed. That he is a Spirit.

3. What kind of Spirit?

I. Something IMPLIED. That there is a God.

The question, "What is God?" takes for granted that there is a God. The belief of God's existence, is the foundation of all religious worship. "He who comes to God must believe that he is." There must be a first cause, which gives being to all things besides.

[1] We know that there is a God by the book of NATURE. The notion of a Deity is engraved on man's heart; it is demonstrable by the light of nature. It hard for a man to be a natural atheist; he may wish there were no God, he may dispute against a Deity—but he cannot in his judgment believe there is no God, unless by accumulated sin his conscience be seared, and he has such a lethargy upon him, that he has sinned away his very sense and reason!

[2] We know that there is a God by his WORKS, and this is so evident a demonstration of a Godhead, that the most atheistic spirits, when they have considered these works, have been forced to acknowledge some wise and supreme maker of these things. We will begin with the creation of the glorious fabric of heaven and earth. Surely, there must be some architect or first cause. The world could not make itself. Who could hang the earth on nothing, but the great God? Who could provide such rich furniture for the heavens, the glorious constellations, the skies bespangled with such glittering lights? We see God's glory blazing in the sun, twinkling in the stars. Who could give the earth its clothing, cover it with grass and corn, adorn it with flowers, enrich it with gold? God alone. Job 38:8. Who but God could make the sweet music in the heavens, cause the angels to join in concert, and sound forth the praises of their Maker? "The morning stars sang together, and all the sons of God shouted for joy."

If a man should go into a far country, and see stately edifices there, he would never imagine that these built themselves—but that some greater power had built them. To imagine that the work of the creation was not framed by God, is as if we should conceive an intricate landscape to be drawn by a pencil, without the hand of an artist. "God who made the world, and all things therein." To create is proper to the Deity.

The wise government of all things evinces there is a God. God is the great superintendent of the world, he holds the golden reins of government in his hand, guiding all things most regularly and harmoniously to their proper end. Who that eyes Providence, but must be forced to acknowledge there is a God? Providence is the queen and governess of the world, it is the hand which turns the wheel of the whole creation; it sets the sun its race, the sea its bounds. If God did not guide the world, things would run into disorder and confusion. When one looks on a clock, and sees the motion of the wheels, the striking of the hammer, the hanging of the plummets—he would conclude that some artificer made it. Just so, when we see the excellent order and harmony in the universe, the sun, that great luminary, dispensing its light and heat to the world, without which the world were but a grave or a prison; the rivers sending forth their silver streams to refresh the bodies of men, and prevent a drought; and every creature acting within its sphere, and keeping its due bounds—we must needs acknowledge there is a God, who wisely orders and governs all these things.

Who could set this great multitude of the creatures in their several ranks and squadrons, and keep them in their constant march—but HE, whose name is the Lord Almighty? And as God does wisely dispose all things in the whole regiment of the creatures, so, by his power, he supports them. Did God suspend and withdraw his influence ever so little, the wheels of the creation would unpin, and the axle break asunder! All motion, the philosophers say, is from something that is unmoveable. As for example, the elements are moved by the influence and motion of the heavenly bodies; the sun and moon, and these planets, are moved by the highest orb, called Primum Mobile; now, if one should ask, Who moves that highest orb, or is the first mover of the planets? It can be no other than God himself!

Man is a microcosm or lesser world. The excellent context and frame of his body is wrought as meticulously as needlework. "You made all the delicate, inner parts of my body and knit me together in my mother's womb." This body is endowed with a noble soul. Who but God could make such a union of different substances as flesh and spirit? In him we live, and move, and have our being. The living motion of every part of the body shows there is a God. We may see something of him in the sparkling of the eye; and if the cabinet of the body be so curiously wrought, what is the jewel—the soul? The soul has a celestial brightness in it; as one says, "It is a diamond set in a ring of clay." What noble faculties is the soul endowed with! Understanding, Will, Affections—are a mirror of the Trinity, as Plato speaks. The matter of the soul is spiritual, it is a divine spark lighted from heaven; and being spiritual, is immortal, as Scaliger notes; "the soul does not wax old," it lives forever. Who could create a soul ennobled with such rare angelic properties, but God? We must needs say as the Psalmist, "It is he who has made us, and not we ourselves."

[3] We may prove a Deity by our CONSCIENCE. Conscience is God's deputy or viceregent. Conscience is a witness of a Deity. If there were no Bible to tell us there is a God—yet conscience would. Conscience, as the apostle says, either "accuses" or "excuses." Rom 2:15. It acts in order to a higher judicatory. Natural conscience, being kept free from gross sin, excuses. When a man does virtuous actions, lives soberly and righteously, observes the golden maxim—doing to others as he would have them do to him—then conscience approves, and says, "Well done!" Like a bee it gives honey. Natural conscience in the wicked accuses. When men go against its light they feel the worm of conscience. "Alas! What scorpion lurks within?" -Seneca. Conscience, being sinned against, spits fire in men's faces, and fills them with shame and horror. When the sinner sees a handwriting on the wall of conscience, his countenance is changed!

Many have hanged themselves to quiet their conscience. Tiberius the emperor, a bloody man, felt the lashes of his conscience; he was so haunted with that fury, that he told the senate, he suffered death daily. What could put a man's conscience into such an agony, but the impression of a Deity, and the thoughts of coming before his just tribunal? Those who are above human laws, are subject to the checks of their own conscience. And it is observable, the nearer the wicked approach to death, the more they are terrified. Whence is this but from the apprehension of approaching judgement? The soul, being sensible of its immortal nature, trembles at him who never ceases to live, and therefore will never cease to punish!

[4] That there is a God, appears by the consent and universal suffrage of all men. "There is no nation so barbarous," says Tully, "as not to believe there is a God." Though the heathen did not worship the true God—yet they worshiped a god. They set up an altar, "To the unknown God." Acts 17:23. They knew a God should be worshiped, though they knew not the God whom they ought to worship. Some worshiped Jupiter, some Neptune, some Mars. Rather than not worship something, they would worship anything.

[5] That there is a God, appears his prediction of future things—that is, by fulfilled prophecy. He who can foretell things which shall surely come to pass, is the true God. God foretold, that a virgin should conceive; he prefixed the time when the Messiah should be cut off. He foretold the captivity of the Jews in Babylon, and who would be their deliverer. God himself uses this argument to prove he is the true God, and that all the gods of the heathens are fictions and nullities. To foretell things contingent, which depend upon no natural causes, is peculiar to Deity.

[6] That there is a God, appears by his unlimited POWER and SOVEREIGNTY. He who can work, and none can hinder—is the true God. Only God can do so. "I will work—and who shall hinder it?" Nothing can hinder action but some superior power; but there is no power above God! All power that is, is by him, therefore all power is under him. He has a "mighty arm." He sees the designs which men drive at against him, and plucks off their chariot wheels; he makes the diviners mad. He cuts off the spirit of princes; he bridles the sea, gives check to the leviathan, and binds the devil in chains. He acts according to his pleasure, he does what he will. "I will work, and who shall hinder it?"

[7] There are devils, therefore there is a God. Atheists cannot deny but there are devils, and then they must grant there is a God. We read of many possessed of the devil. The devils are called in Scripture "hairy ones", because they often appeared in the form of goats or satyrs. Now, if there is a devil, there is a God. Socrates, a heathen, when accused at his death, confessed, that, as he thought there was an evil spirit, so he thought there was a good spirit.

Use one: Seeing there is a God—it reproves such atheistic fools as deny it. Epicurus denied there was a Providence, saying that all things happened by chance. He who says there is no God is the wickedest creature that is—he is worse than a thief. The thief takes away our goods—but the atheist would take away our God from us! "They have taken away my Lord." So we may say of atheists, they would take away our God from us, in whom all our hope and comfort is laid up. "The fool has said in his heart, There is no God." He dared not speak it with his tongue—but says it in his heart—he wishes it. Surely, none can be speculative atheists. "The devils believe and tremble."

I have read of one Arthur—a professed atheist—who, when he came to die, cried out that he was damned. Though there are few found who say, "There is no God!" yet many deny him in their practices. "In works they deny him." The world is full of practical atheism; most people live as if they did not believe there was a God. Would the dare they lie, defraud, be immoral—if they believed there were a God who would call them to account? If a heathen who never heard of a God should come among us, and have no other means to convince him of a Deity—but the lives of men in our age, surely he would question whether there were a God!

Use two: Seeing there is a God—he will deal righteously, and give just rewards to men. Things seem to be carried on in the world, very unequally; the wicked flourish. Those who tempt God are delivered. The ripe cluster of grapes is squeezed into their cup. In the meanwhile, the godly, who wept for sin, and served God—are afflicted. "I have eaten ashes like bread, and mingled my drink with weeping." Evil men enjoy all the good—and godly men endure all the evil. But seeing there is a God—he will deal righteously with men. "Shall not the Judge of all the earth do right?" Offenders must come to punishment. The sinner's death-day, and dooms-day is coming. "The Lord sees that his day is coming." While there is a hell, the wicked shall be scourged enough; and while there is eternity, they shall lie there long enough! And God will abundantly compensate the faithful service of his people. They shall have their white robes and crowns. "Truly there is a reward for the righteous: truly he is a God who judges in the earth." Because God is God, he will give glorious rewards to his people.

Use three: Seeing there is a God, woe to all such as have this God against them. He lives forever to be avenged upon them. "Can your heart endure, or can your hands be strong in the day that I shall deal with you?" Such as oppose his saints, trampling these jewels in the dust, and such as live in contradiction to God's Word—engage the Infinite Majesty of heaven against them! How dismal will their case be! "As surely as I live, when I sharpen my flashing sword and begin to carry out justice, I will bring vengeance on my enemies and repay those who hate me!" if it be so terrible to hear the lion roar, what must it be when he begins to tear his prey? "Consider this, you that forget God, lest I tear you in pieces!" Oh that men would think of this, who go on in sin! Shall we engage the great God against us? God strikes slow—but heavy! "Have you an arm like God?" Can you strike such a blow? God is the best friend—but the worst enemy! If he can look men into their grave, how far can he throw them? "Who knows the power of his wrath?" What fools are they, who, for a drop of pleasure—drink a sea of wrath! Paracelsus speaks of a craze some have, which will make them die dancing; so sinners go dancing to hell.

Use four: Seeing there is a God, let us firmly believe this great article of our Creed. What true religion can there be in men, if they do not believe a Deity? "He who comes to God must believe that he is." To worship God, and pray to him, and not believe there is a God—is to put a high scorn and contempt upon him. Believe that God is the only true God—such a God as he has revealed himself in his Word, "A lover of righteousness, and hater of wickedness." The real belief of a Deity gives life to all pious worship; the more we believe the truth and infiniteness of God—the more holy and angelic we are in our lives. Whether we are alone, or in company—God sees us! He is the heart-searcher! The belief of this would make us live always under God's eye. "I have set the Lord always before me."

The belief of a Deity would be a bridle to sin—and a spur to duty. It would add wings to prayer, and oil to the lamp of our devotion. The belief of a Deity would cause dependence upon God in all our straits and exigencies. "I am God all-sufficient!" I am a God who can supply all your needs, scatter all your fears, resolve all your doubts, conquer all your temptations! The arm of God's power can never be shrunk! He can create mercy for us, and therefore can help, and not be beholden to the creature. Did we believe there is a God, we would so depend on his providence as not to use any indirect means; we should not run ourselves into sin, to rid ourselves out of trouble. "Is it not because there is not a God in Israel, that you go to inquire of Baalzebub, the god of Ekron?" When men run to sinful shifts—it is because they either do not believe there is a God—or that he is all-sufficient!

Use five: Seeing there is a God, let us labor to get a saving interest in him. "This God is our God." Since the fall we have lost likeness to God, and communion with God; let us labor to recover this lost interest, and pronounce this Shibboleth, "My God." It is little comfort to know there is a God—unless he be ours! God offers himself to be our God. "I will be their God." Faith catches hold of the offer, it appropriates God, and makes all that is in him—over to us to be ours! His wisdom to be ours—to teach us; his holiness ours—to sanctify us; his Spirit ours—to comfort us; his mercy ours—to save us. To be able to say, "God is mine!" is more than to have all the mines of gold and silver!

Use six: Seeing there is a God, let us serve and WORSHIP him as God. It was an indictment brought against some, "They glorified him not as God."

Let us pray to him as to God. Pray with fervency. "An effectual fervent prayer avails much." Fervency is both the fire and the incense; without fervency it is no prayer.

Let us love him as God. "You shall love the Lord your God with all your heart." To love him with all the heart, is to give him precedence in our love, to let him have the cream of our affections; to love him not only appreciatively, but intensively, as much as we can. As the sunbeams united in a magnifying glass burn the hotter—so all our affections should be united, that our love to God may be more ardent.

Let us obey him as God. All other creatures obey him! The stars fight his battles; the wind and sea obey him. How much more should man obey God, whom he has endued with a principle of reason. He is God, and has a sovereignty over us; therefore, as we received life from him, so we must receive a law from him, and submit to his will in all things. This is to kiss him with a kiss of loyalty, and it is to glorify him as God.

II. Something EXPRESSED. John 4:24. "God is a Spirit." "God is essentially, spirit." Zanchius.

What do you mean when you say, God is a Spirit?

By a spirit I mean, God is an immaterial substance, of a pure, unmixed essence, not compounded of body and soul, without all extension of parts. The body is a dreggish thing. The more spiritual God's essence, the more noble and excellent it is. The spirits are the more refined part of the wine.

Wherein does God differ from other spirits?

[1] The ANGELS are spirits. We must distinguish spirits. The angels are created; God is an uncreated Spirit. The angels are finite, and capable of being annihilated; the same power which made them is able to reduce them to their first nothing; but God is an infinite Spirit. The angels are confined spirits, they are confined to a place; but God is an immense Spirit, and in all places at once. The angels, though spirits, are but ministering spirits. Though they are spirits, they are servants. God is a super-excellent Spirit, the Father of spirits.

[2] The SOUL is a spirit. "The spirit shall return to God who gave it."

How does God, being a Spirit, differ from the soul?

Servetus and Osiander thought, that the soul being infused, conveyed into man the very spirit and substance of God. This is an absurd opinion, for the essence of God is incommunicable.

When it is said the soul is a spirit, it means that God has made it intelligible, and stamped upon it his likeness, not his essence.

But is it not said, that we are made partakers of the divine nature?

By divine nature there, is meant divine qualities. 2 Pet 1:1. We are made partakers of the divine nature, not by identity or union with the divine essence—but by a transformation into the divine likeness. Thus you see how God differs from other spirits—angels and souls of men. He is a Spirit of transcendent excellence, the "Father of spirits."

Against this Vorstius and the Anthropomorphites object, that, in Scripture, a human shape and figure is given to God; he is said to have eyes and hands.

It is contrary to the nature of a spirit to have a corporeal substance. "Handle me, and see me: for a spirit has not flesh and bones, as you see me have." Bodily members are ascribed to God, not properly—but metaphorically, and in a borrowed sense. By the right hand of the Lord is meant his power; by the eyes of the Lord is meant his wisdom. Now that God is a Spirit, and is not capable of bodily shape or substance, is clear, for a body is visible—but God is invisible; therefore he is a Spirit. "Whom no man has seen, nor can see;" not by an eye of sense. A body is local, can be but in one place at once—but God is everywhere, in all places at once; therefore he is a Spirit. Psalm 139:9, 8. God's center is everywhere, and his circumference is nowhere. A body being compounded of integral parts may be dissolved; but the Godhead is not capable of dissolution. He can have no end—from whom all things have their beginning. So that it clearly appears that God is a Spirit, which adds to the perfection of his nature.

Use one: If God is a Spirit, then he is impenetrable; he is not capable of being hurt. Wicked men set up their banners, and bend their forces against God; they are said to fight against God. But what will this fighting avail? What hurt can they do to the Deity? God is a Spirit, and therefore cannot receive any hurtful impression. Wicked men may imagine evil against the Lord. "What do you imagine against the Lord?" But God being a Spirit is impenetrable. The wicked may eclipse his glory—but cannot touch his essence. God can hurt his enemies—but they cannot hurt him. Julian might throw up his dagger into the air against Heaven—but could not touch the Deity.

God is a Spirit, invisible. How can the wicked with all their forces hurt him, when they cannot see him? Hence all the attempts of the wicked against God are foolish, and prove abortive. "The kings of the earth set themselves against the Lord and against his anointed. He who sits in the heavens shall laugh." God is a Spirit, he can wound them—but they cannot touch him.

Use two: If God is a Spirit, it shows the folly of the Papists, who worship him by pictures and images. As a spirit, we cannot make any image to represent him. Deut 4:12, "The Lord spoke to you out of the fire. You heard the sound of words but saw no form; there was only a voice."

God being a Spirit is imperceptible, cannot be discerned; how then can there be any picture made of him? Isa 40:18, "To whom, then, can we compare God? What image might we find to resemble him?" How can you paint the Deity? Can we make an image of that which we never saw? You saw no image. God is a Spirit. It were folly to endeavor to make a picture of the soul, because it is a thing spiritual, or to paint the angels, because they are spirits.

God is also an omnipresent Spirit; he is present in all places "Do not I fill heaven and earth? says the Lord." Therefore, being everywhere present, it is absurd to worship him by an image. Were it not a foolish thing to bow down to the king's picture, when the king is present? So it is to worship God's image, when God himself is present.

How then shall we conceive of God as a Spirit, if we may make no image or resemblance of him?

We must conceive of him spiritually. In his attributes; his holiness, justice, and goodness, which are the beams by which his divine nature shines forth. We must conceive of him as he is in Christ. "Christ is the image of the invisible God." Set the eyes of your faith on Christ as God-man. In Christ we see some sparklings of the divine glory; in him there is the exact resemblance of all his Father's excellencies. The wisdom, love, and holiness of God the Father, shine forth in Christ. "He who has seen me, has seen the Father."

Use three: If God is a Spirit, it shows us that the more spiritual we grow, the more we grow like to God. How do earth and spirit agree? Phil 3:19. Earthly ones may give for their insignia, the mole or rat, which live in the earth. What resemblance is there between an earthly heart, and him who is a Spirit? The more spiritual anyone is, the more like God.

What is it to be spiritual?

To be refined and holy, to have the heart still in heaven, to be thinking of God and glory, and to be carried up in a fiery chariot of love to God. Psalm 73:35. "Whom have I in heaven but you?" which Beza paraphrases thus, "Begone earth! Oh that I were in heaven with you!" A Christian, who is taken off from these earthly things, has a noble spiritual soul, and most resembles him who is a Spirit.

Use four: It shows that the worship which God requires of us, and is most acceptable to him, is spiritual worship. "True worshipers will worship the Father in spirit and truth, for they are the kind of worshipers the Father seeks. God is spirit, and his worshipers must worship in spirit and in truth." John 4:23-24. Spiritual worship is pure worship. Though God will have the service of our bodies, our eyes and hands lifted up, to testify to others that reverence we have of his glory and majesty—yet he will chiefly have the worship of the soul. "Glorify God in your body, and in your spirit." God prizes spirit-worship, because it comes near to his own nature, which is a Spirit.

What is it to worship God in spirit?

(1.) To worship him without ceremonies. The ceremonies of the law, which God himself ordained, are now abrogated, and out of date. Christ the substance being come, the shadows fly away; and therefore the apostle calls the legal ceremonies, carnal rites. If we may not use those Jewish ceremonies which God once appointed, then we may not use those which he never appointed.

(2.) To worship God in spirit, is to worship him with faith in the blood of the Messiah. Heb 10:19. It is to worship him with the utmost zeal and intenseness of soul. This is to worship God in spirit. The more spiritual any service is, the nearer it comes to God, who is a Spirit, and the more excellent it is. The spiritual part of duty is the fat of the sacrifice: it is the soul and quintessence of true religion. The richest cordials are made of spirits, and the best duties are such as are of a spiritual nature. God is a Spirit, and will be worshiped in spirit; it is not pomp of worship—but purity, which God accepts.

Repentance is not in the outward severities used to the body—such as penance, fasting, and chastising the body—but it consists in the sacrifice of a broken heart. Thanksgiving does not stand in church-music, the melody of an organ—but rather in making melody in the heart to the Lord. Eph 5:19. Prayer is not the tuning the voice into a heartless confession, or counting over a few prayer beads—but it consists in sighs and groans, Rom 8:26. When the fire of fervency is put to the incense of prayer—then it ascends as a sweet fragrance to God. The true holy water is not that which the pope sprinkles—but is distilled from the penitent eye. Spirit-worship best pleases that God who is a Spirit. John 4:23, "True worshipers will worship the Father in spirit and truth, for they are the kind of worshipers the Father seeks." See the great acceptance of such, and how God is delighted with spiritual worship. This is the savory meat which God loves. How few mind this! They give him more dregs than souls; they think it enough to bring their duties—but not their hearts; which makes God disclaim the very services he himself appointed. Isa 1:12. Ezek 33:31. Let us then give God spirit-worship, which best suits his nature.

A sovereign elixir full of virtue may be given in a few drops. So a little prayer, if it be with the heart and spirit, may have much virtue and efficacy in it. The publican made but a short prayer, "God be merciful to me a sinner," but it was full of life and spirit; it came from the heart, therefore it was accepted by God.

Use five: Let us pray to God, that as he is a Spirit, so he will give us of his Spirit. The essence of God is incommunicable; but not the motions, the presence and influences of his Spirit. When the sun shines in a room, not the body of the sun is there—but the light, heat, and influence of the sun. God has made a promise of his Spirit. "I will put my Spirit within you." Turn promises into prayers. "O Lord, you who are a Spirit, give me of your Spirit; I beg your Spirit, your enlightening, sanctifying, quickening, Spirit." Melanchthon prayed, "Lord, inflame my soul with your Holy Spirit." How needful is his Spirit! We cannot do any duty without it, in a lively manner. When this wind blows upon our sails—we move swiftly towards heaven. Let us pray, therefore, that God would give us of the influence of his Spirit, that we may move more vigorously in the sphere of true religion.

Use six: As God is a Spirit, so the REWARDS that he gives are spiritual. As the chief blessings he gives us in this life are spiritual blessings, Eph 1:1, not gold and silver; as he gives Christ, his love; he fills us with grace; so the main rewards he gives us after this life are spiritual, "a crown of glory which does not fade away." Earthly crowns fade—but the believer's crown being spiritual, is immortal, a never-fading crown. "It is impossible," says one, "for that which is spiritual, to be subject to change or corruption." This may comfort a Christian in all his labors and sufferings; he lays out himself for God, and has little or no reward here; but remember, God, who is a Spirit, will give spiritual rewards—a sight of his face in heaven, white robes, an eternal weight of glory! Be not then weary of God's service; think of the spiritual reward, the crown of glory which does not fade away.

III. What kind of Spirit is God?

Answer: God is infinite. All created beings are finite. Though infinity may be applied to all God's attributes—he is infinitely merciful, infinitely wise, infinitely holy—yet, if we take infinity it implies God's omnipresence.

1. The OMNIPRESENCE of God.

The Greek word for "infinite" signifies "without bounds or limits." God is not confined to any place. He is infinite, and so is present in all places at once. His center is everywhere. "In no place is God's Being either confined or excluded," Augustine. "Behold, the heaven and heaven of heavens cannot contain you." The Turks build their temples open at the top, to show that God cannot be confined to them—but is in all places by his presence. God's essence is not limited either to the regions above, or to the terrestrial globe—but is everywhere. As philosophers say of the soul, "the soul is in every part of the body," in the eye, heart, foot; so we may say of God, his essence is everywhere; his circuit is in heaven, and in earth, and sea, and he is in all places of his circuit at once. "This is to be infinite." God, who bounds everything else, is himself without bounds. He sets bounds to the sea, "Hitherto shall you come, and no further!" He sets bounds to the angels; they, like the cherubim, move and stand at his appointment, but he is infinite, without bounds. He who can span the heavens, and weigh the earth in scales, must needs be infinite!

Vorstius maintains that God is in all places at once—but not in regard of his essence; but by his virtue and influence: as the body of the sun is in heaven, it only sends forth its beams and influences to the earth; or as a king, who is in all places of his kingdom authoritatively, by his power and authority—but he is personally on his throne.

God, who is infinite, is in all places at once, not only by his influence—but by his essence; for, if his essence fills all places, then he must needs be there in person. Jer 23:34. "Do not I fill heaven and earth?"

But does not God say that heaven is his throne? Isa 66:6.

It is also said, that a humble heart is his throne. The humble heart is his throne, in regard to his gracious presence; and heaven is his throne, in regard to his glorious presence; and yet neither of these thrones will hold him, for the heaven of heavens cannot contain him.

But if God is infinite in all places—he is in impure places, and mingles with impurity.

Though God is in all places, in the heart of a sinner by his inspection, and in hell by his justice—yet he does not mingle with the impurity, or receive the least tincture of evil. "The divine nature does not intermix with created matter, nor is contaminated by its impurities," Augustine. No more than the sun shining on a dunghill is defiled, or its beauty spotted; or than Christ going among sinners was defiled, whose Godhead was a sufficient antidote against infection.

God must needs be infinite in all places at once, not only in regard to the simplicity and purity of his nature—but in regard to his power, which being so glorious, who can set bounds to him, or prescribe him a circuit to walk in? It is as if the drop should limit the ocean, or a candle set bounds to the sun.

Use one: If God is infinite, present in all places at once, then it is certain he governs all things in his own person, and needs no proxies or deputies to help him to carry on his government. He is in all places in an instant, and manages all affairs both in the earth and heaven. A king cannot be in all places of his kingdom in his own person, therefore he is forced to govern by deputies and viceregents, and they often pervert justice. But God, being infinite, needs no deputies, he is present in all places, he sees all with his own eyes, and hears all with his own ears; he is everywhere in his own person, therefore is fit to be the judge of the world; he will do everyone right.

Use two: If God is infinite by his omnipresence, then see the greatness and immenseness of the divine majesty! What a great God do we serve! "Yours, O Lord, is the greatness, and the glory, and the majesty, and you are exalted as head above all." Well may the Scripture display the greatness of his glory, who is infinite in all places. He transcends our weak conceptions; how can our finite understanding comprehend him who is infinite? He is infinitely above all our praises. "Blessed be your glorious name, which is exalted above all blessing and praise." Oh what a poor nothing is man, when we think of God's infiniteness! As the stars disappear at the rising of the sun, oh, how does a man shrink into nothing, when infinite majesty shines forth in its glory! "The nations are as a drop in the bucket, or the small dust of the balance!" Oh, what a little of that drop are we individuals! The heathen thought they had sufficiently praised Jupiter when they called him great Jupiter. Of what immense majesty is God, who fills all places at once!

Use three: If God is infinite, filling heaven and earth, see what a full portion the saints have. They have him who is infinite for their portion! His fullness is an infinite fullness; and he is infinitely sweet, as well as infinitely full. If a cup is filled with wine, there is a sweet fullness—but still it is finite; but God is a sweet fullness, and it is infinite. He is infinitely full of beauty and of love. His riches are called unsearchable, because they are infinite, Eph 3:8. Stretch your thoughts as much as you can, there is that in God which exceeds; it is an infinite fullness. He is said to do abundantly for us, above all that we can ask. "Now to him who is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us," Ephesians 3:20. What can an ambitious person ask? He can ask crowns and kingdoms, millions of worlds; but God can give more than we can ask, nay, more than we can imagine, because he is infinite!

We can imagine—what if all the dust were turned to silver—what if every flower were a ruby—what if every sand in the sea a diamond; yet God can give more than we can imagine, because he is infinite. Oh how rich are they who have the infinite God for their portion! Well might David say, "Surely I have a delightful inheritance!" Psalm 16:6.

We may go with the bee from flower to flower—but we shall never have full satisfaction until we come to the infinite God! Jacob said: "I have enough!" In the Hebrew it is, "I have all!" because he had the infinite God for his portion! Gen 33:11. God being an infinite fullness, there is no fear of lack for any of the heirs of heaven. Though there are millions of saints and angels, who have a share in God's riches—yet he has enough for them all, because he is infinite! Though a thousand men behold the sun—there is light enough for them all. Put ever so many buckets into the sea—there is water enough to fill them. Though an innumerable company of saints and angels are to be filled out of God's fullness—yet God, being infinite, has enough to satisfy them. God has land enough to give to all his heirs. There can be no lack, in that which is infinite.

Use four: If God is infinite, he fills all places, and is everywhere present. This is dreadful to the wicked. God is their enemy, and they cannot escape him, nor flee from him, for he is everywhere present! They are never out of his eye, nor out of his reach. "Your hand shall find out all your enemies." What caves or thickets can men hide in—that God cannot find them? Go where they will, he is present. "Where shall I flee from your presence?" If a man owes a debt to another he may make his escape, and flee into another land, where the creditor cannot find him. "But where shall I flee from your presence?" God is infinite, he is in all places; so that he will find out his enemies and punish them!

But is it not said that "Cain went out from the presence of the Lord?" Gen 4:16.

The meaning is, he went out from the church of God, where the visible signs of God's presence were, and where God in a special manner manifested his sweet presence to his people; but Cain could not go out of God's sight; for God being infinite is everywhere present. Sinners can escape from neither an accusing conscience, nor from a revenging God!

Use five: If God is everywhere present, then for a Christian to walk with God is not impossible. God is not only in heaven—but he is in earth too. Heaven is his throne, there he sits; the earth is his footstool, there he stands. He is everywhere present, therefore we may come to walk with God. "Enoch walked with God." If God was confined to heaven, a trembling soul might think, "How can I converse with God, how can I walk with him who lives above the upper region?" But God is not confined to heaven; he is omnipresent; he is above us—yet he is about us, he is near to us. "He is not far from each one of us." Acts 17:27. He is not far from the assembly of the saints, "God has taken His place in the divine assembly," Psalm 82:1. He is present with us, God is in everyone of us; so that here on earth we may walk with God.

In heaven the saints rest with him, on earth they walk with him. To walk with God is to walk by faith. We are said to "draw near to God," Heb 10:22, and to see him, Heb 11:27, "As seeing him who is invisible," and to have fellowship with him. 1 John 1:3, "Our fellowship is with the Father." Thus we may take a turn with him every day by faith. It is slighting God not to walk with him. If a king was in our presence, it would be slighting him to neglect him, and play with the pet. There is no walk in the world so sweet as to walk with God. "They shall walk in the light of your countenance." "Yes, they shall sing in the ways of the Lord." It is like walking among beds of spices, which send forth a fragrant perfume.

Use six: If God is infinite in his glorious essence, learn to admire—where you cannot fathom. The angels wear a veil, they cover their faces, as adoring this infinite majesty. Isa 6:6. Elijah wrapped himself in a mantle when God's glory passed by. Admire—where you cannot fathom. "Can you by searching find out God?" Here on earth, we see some beams of his glory, we see him in the looking-glass of the creation; we see him in his picture—his image shines in the saints. But who can search out all his essential glory? What angel can measure these pyramids? "Can you by searching find out God?" He is infinite. We can no more search out his infinite perfections, than a man upon the top of the highest mountain can take a star in his hand! Oh, have God-admiring thoughts! Adore where you cannot fathom!

There are many mysteries in nature which we cannot fathom; why the sea should be higher than the earth—yet not drown it; why the Nile should overflow in summer, when, by the course of nature, the waters are lowest. "As you do not know the path of the wind, or how the body is formed in a mother's womb, so you cannot understand the work of God, the Maker of all things." Ecclesiastes 11:5. If these things perplex us, how may the infinite mystery of the Deity transcend our most raised intellectuals! Ask the geometrician, if he can, with a ruler, measure the heavens. Just so—we are unable to measure the infinite perfections of God. In heaven we shall see God clearly—but not fully, for he is infinite. He will communicate himself to us, according to the capacity of our vessel—but not the immenseness of his nature. Adore then where you cannot fathom!

If God is infinite in all places, let us not limit him. "They limited the Holy One of Israel." It is limiting God to confine him within the narrow compass of our reason. Reason thinks God must go such a way to work, or the business will never be effected. This is to limit God to our reason; whereas he is infinite, and his ways are past finding out. In the deliverance of the church, it is limiting God, either to set him a time, or prescribe him a method for deliverance. God will deliver Zion—but he will be left to his own liberty; he will not be tied to a place, to a time, or to an instrument, which were to limit him, and then he would not be infinite. God will go his own way, he will confound human reason, he will work by improbabilities, he will save in such a way, as we think would destroy. Now he acts like himself, like an infinite wonder-working God. "Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out!" Romans 11:33.

2. The OMNISCIENCE of God.

"Nothing in all creation is hidden from God's sight. Everything is uncovered and laid bare before the eyes of him to whom we must give account." Hebrews 4:13. "The Lord is a God of knowledge, and by him actions are weighed." Glorious things are spoken of God; he transcends our thoughts, and the praises of angels. God's glory lies chiefly in his attributes, which are the several beams by which the divine nature shines forth. Among other of his orient excellencies, this is not the least—"the Lord is a God of knowledge;" or as the Hebrew word is, "A God of knowledges." He has a full idea and cognisance of all things; the world is to him a transparent body. He makes a heart-anatomy. "I am he who searches the thoughts and the heart." The clouds are no canopy, the night is no curtain—to draw between us and his sight. "Even in darkness I cannot hide from you. To you the night shines as bright as day. Darkness and light are both alike to you."

There is not a word we whisper but God hears it. "There is not a word in my tongue—but lo, O Lord, you know it altogether." There is not the most subtle thought that comes into our mind—but God perceives it. "I know their thoughts." Thoughts speak as loud in God's ears—as words do in ours. All our actions, though ever so subtly contrived, and secretly conducted, are visible to the eye of Omniscience. "I know their works." Achan hid the Babylonish garment in the earth—but God brought it to light. Minerva was drawn in such curious colors, and so lively pencilled, that whichever way one turned, Minerva's eyes were upon him. Just so, whichever way we turn ourselves, God's eye is upon us!

"Him who is perfect in knowledge." God knows whatever is knowable; he knows future contingencies. He foretold Israel's coming out of Babylon, and the virgin's conceiving. By this the Lord proves the truth of his Godhead, against idol gods. "Tell us the coming events, then we will know that you are gods." The perfection of God's knowledge is primary. He is the original, the pattern, and prototype of all knowledge; others borrow their knowledge of him; the angels light their lamps at this glorious sun.

God's knowledge is pure. It is not contaminated with the object. Though God knows sin—yet it is to hate and punish it. No evil can mix or incorporate with his knowledge, any more than the sun can be defiled with the vapors which arise from the earth. God's knowledge is facile; it is without any difficulty. We study and search for knowledge. Prov 2:2. "If you seek for her as for silver." The lamp of God's knowledge is so infinitely bright, that all things are intelligible to him.

God's knowledge is infallible; there is no mistake in His knowledge. Human knowledge is subject to error. A physician may mistake the treatment of a disease; but God's knowledge is unerring. He can neither deceive, nor be deceived. He cannot deceive--because he is truth; nor be deceived—because He has infinite wisdom.

God's knowledge is instantaneous. Our knowledge is successive, one thing after another. We argue from the effect to the cause. God knows things past, present, and to come—at once; they are all before him in one entire prospect.

God's knowledge is retentive; he never loses any of his knowledge; he remembers as well as understands. Many things elapse out of our minds—but God's knowledge is eternalized. Things transacted a thousand years ago, are as fresh to him as if they were done but the last minute. Thus he is perfect in knowledge.

But is it not said, "I will go down and see if what they have done is as bad as the outcry that has reached me. Then I will know."

It could not be that God was ignorant; because there is mention made of a cry; but the Lord speaks there after the manner of a judge, who will first examine the cause before he passes the sentence. When he is upon a work of justice he is not in a hurry, as if he did not care where he hits; but he goes straight against offenders. "He lays judgement to the line, and righteousness to the plummet."

Hos 13:12, "The iniquity of Ephraim is bound up, his sin is hid." ("The guilt of Ephraim is stored up, his sins are kept on record." NIV translation.)

Not that his sin is hid from God—but his sin is hid; that is—the sins of Ephraim have been collected and stored away for punishment. That this is the meaning, is clear by the foregoing words, his iniquity is collected. As the clerk of the court binds up the indictments of malefactors in a bundle, and at the trial brings out the indictments and reads them in court; so God binds up men's sins in a bundle, and, at the day of judgment, this bundle shall be opened, and all their sins brought to light before men and angels!

God is infinite in knowledge. He cannot but be so; for he who gives being to things, must needs have a clear inspection of them. "He who planted the ear, shall he not hear? He who formed the eye, shall he not see?" He who makes a watch or engine, knows all the workmanship in it. God, who made the heart, knows all its movements. He is full of eyes, like Ezekiel's wheels, and, as Austin says, Totus oculus, "All eye." It ought to be so; for he is the "Judge of all the world." There are so many causes to be brought before him, and so many people to be tried, that he must have a perfect knowledge, or he could not do justice. A human judge cannot proceed without a jury, the jury must search the cause, and give in the verdict; but God can judge without a jury. He knows all things in and of himself, and needs no witnesses to inform him. A human judge judges only matters of fact—but God judges the heart. He not only judges wicked actions—but wicked designs. He sees the treason of the heart, and punishes it.

Use one: Is God infinite in knowledge? Is he light, and in him is there no darkness? Then how unlike are they to God who are darkness, and in whom is no light, who are destitute of knowledge, such as the heathen who never heard of God! And are there not many among us, who are no better than baptized heathen? who need to seek the first principles of the oracles of God. It is sad, that after the sun of the gospel has shined so long in our horizon, that the veil should still be upon their heart. Such as are enveloped in ignorance cannot give God a reasonable service. Rom 12:2. Ignorance is the nurse of impiety. The schoolmen say, "Every sin is founded upon ignorance". Jer 9:3, "They proceed from one evil to another, and they do not take Me into account." Where ignorance reigns in the understanding, lust rages in the affections. Prov 19:2, "That the mind be without knowledge, it is not good." Such have neither faith nor fear: no faith; for knowledge carries the torch before faith. "Those who know your name shall put their trust in you." A man can no more believe without knowledge, than the eye can see without light. He can have no fear of God; for how can they fear him whom they do not know? The covering of Haman's face was a sad presage of death. When people's minds are covered with ignorance, it is a covering of the face, which is a fatal forerunner of destruction. "The ox knows its owner, and the donkey its master’s feeding-trough, but Israel does not know; My people do not understand." Isaiah 1:3

Use two: If God is a God of infinite knowledge, then see the folly of hypocrisy. "Hypocrites do not actually do good, they merely make a show of it," Melanchthon. They carry it fair with men—but care not how bad their hearts are; they live in secret sin. "They say—How can God know? Does the Most High have knowledge?" Psalm 73:11. "What does God know? Can He judge through thick darkness?" Job 22:13 "God has forgotten, he hides his face, he will never see it." But, "His understanding is infinite!" He has a window to look into men's hearts! He has a key to open up the heart; he beholds all the sinful workings of men's spirits, as in a glass bee-hive we can see the bees working in their combs. Matt 6:6, "Your Father who sees in secret." God sees in secret. As a merchant enters debts in his book, so God has his debt-book, in which he enters every sin. Jeroboam's wife disguised herself, so that the prophet would not know her; but he discerned her. "When Ahijah heard her footsteps at the door, he called out—Come in, wife of Jeroboam! Why are you pretending to be someone else? I have bad news for you!" 1 Kings 14:6. The hypocrite thinks to disguise and juggle with God—but God will unmask him. "God shall bring every work into judgement, with every secret thing." "For they have done outrageous things in Israel; they have committed adultery with their neighbors' wives and in my name have spoken lies, which I did not tell them to do. I know it and am a witness to it—declares the Lord." Jeremiah 29:23

Ay—but the hypocrite hopes he shall color over his sin, and make it look very good. Absalom masks over his treason with the pretense of a religious vow. Judas cloaks his envy at Christ, and his covetousness, with the pretense of "charity to the poor." Jehu makes religion a cloak for his selfish design. But God sees through these fig-leaves! You may see a jade under his gilt trappings. "My eyes are on all their ways; they are not hidden from me, nor is their sin concealed from my eyes. Jeremiah 16:17. He who has an eye to see—will find a hand to punish!

Use three: Is God so infinite in knowledge? Then we should always feel as under his omniscient eye. "We ought to live as if always in full view of God," Seneca. Let us place David's prospect before our eye, "I have set the Lord always before me." Seneca counseled Lucilius, that whatever he was doing, he should imagine some of the Roman nobles stood before him, and then he would do nothing dishonorable. The consideration of God's omniscience would be preventive of much sin. The eye of man will restrain from sin; and will not God's eyes much more? "Will he even assault the queen right here in the palace, before my very eyes? the king roared." Esther 7:8. Will we sin when our Judge looks on? Would men speak so vainly, if they considered God overheard them?

Latimer took heed to every word in his examination, when he heard the pen write behind the curtains. Just so, what care would people have of their words, if they remembered that God heard, and his pen was writing everything down in heaven? Would people commit immorality, if they believed God was a spectator of their wickedness, and would make them do penance in hell for it? Would they defraud in their dealings, and use false weights, if they knew God saw them, and for making their weights lighter would make their damnation heavier?

Viewing ourselves as under the eye of God's omniscience, would cause reverence in the worship of God. God sees the frame and demeanor of our hearts, when we come before him. How would this call in our straggling thoughts? How would it animate and invigorate duty? It would make us put fire to the incense. We must worship God with the utmost zeal and intenseness of spirit. To think that God is in this place would add wings to prayer, and oil to the flame of our devotion!

Use four: Is God's knowledge infinite? Study sincerity, be what you seem. "The Lord does not look at the things man looks at. Man looks at the outward appearance, but the Lord looks at the heart." 1 Samuel 16:7. Men judge the heart by the actions. God judges the actions by the heart. If the heart is sincere, God will see the faith and bear with the failing. Asa had his blemishes—but his heart was right with God. God saw his sincerity, and pardoned his infirmity. Sincerity in a Christian is like chastity in a wife, which excuses many failings. Sincerity makes our duties acceptable, like musk among linen, which perfumes it. As Jehu said to Jehonadab, "Is your heart right with me? And he said, It is. If it is—give me your hand; and he took him up into the chariot." Just so, if God sees that our heart is right, that we love him, and aim at his glory—he says, "Give me your prayers and tears; now you shall come up with me into the chariot of glory!" Sincerity makes our services to be golden, and God will not cast away the gold, though it may lack some weight. Is God omniscient, and his eye chiefly upon the heart? Wear the belt of truth about you, and never leave it off.

Use five: Is God a God of infinite knowledge? Then there is comfort, (1.) To the saints in particular. (2.) To the church in general.

(1.) Comfort to SAINTS in particular. In case of private devotion. Christian, you set hours apart for God, your thoughts run upon him as your treasure; God takes notice of every good thought. "He had a book of remembrance written for those who thought upon his name." You enter into your closet, and pray to your Father in secret; he hears every sigh and groan! "My groaning is not hidden from you." You water the seed of your prayer with tears—God bottles every tear! "You keep track of all my sorrows. You have collected all my tears in your bottle. You have recorded each one in your book!" Psalm 56:8. When the secrets of all hearts shall be opened, God will make an honorable mention of the zeal and devotion of his people, and he himself will be the herald of their praises. "Then shall every man have praise of God."

The infiniteness of God's knowledge is a comfort, in the case of saints who have not a clear knowledge of themselves. They find so much corruption, that they judge they have no grace. "If it is so--why am I thus? If I have grace, why is my heart in so dead and earthly a frame?" Oh remember, God is of infinite knowledge—he can spy grace where you cannot; he can see grace hidden under corruption, as the stars may be hidden behind a cloud. God can see that holiness in you, which you can not discern in yourself. He can spy the flower of grace in you, though overtopped with weeds. "Because there is some good thing in him." God sees some good thing in His people--when they can see no good in themselves; and though they judge themselves harshly, He will forgive their sins and infirmities!

It is comfort in respect of personal injuries. It is the saints' lot to suffer. The head being crowned with thorns, the feet must not tread upon roses. If saints find a real purgatory, it is in this life; but this is their comfort—that God sees the wrong which is done to them; the pupil of his eye is touched, and is he not sensible of it? Paul was scourged by cruel hands. "Thrice was I beaten with rods;" as if you should see a slave whip the king's son! God beholds it. "I know their sorrows." The wicked make wounds in the backs of the saints, and then pour in vinegar; but God writes down their cruelty. Believers are a part of Christ's mystical body; and for every drop of a saint's blood spilt—God puts a drop of wrath in his vial!

(2.) Comfort to the CHURCH of God in general. If God is a God of knowledge, he sees all the plots of the enemies against Zion, and can make them abortive. The wicked are treacherous, having borrowed their skill from the old serpent! They dig deep, to hide their counsels from God—but he sees them, and can easily counterwork them. The dragon is described with seven heads—to show how he plots against the church; but God is described with seven eyes—to show that he sees all the plots and stratagems of the enemies; and when they deal treacherously, he can easily confound them. "Come," says Pharaoh, "let us deal wisely." But he never more played the fool, than when he thought to deal wisely. "During the last watch of the night the Lord looked down from the pillar of fire and cloud at the Egyptian army, and threw it into confusion." Exodus 14:24. How may this, like sap in the vine, comfort the church of God in her earthly state! The Lord has an eye in all the councils and machinations of the enemy; he sees them in their efforts, and can blow them up in their own mine!

3. The ETERNITY of God.

The next attribute is, "God is eternal." "From everlasting to everlasting, you are God."

There are three kinds of beings:

1. Such beings as had a beginning—and shall have an end. Such as all animate creatures—the animals, birds, fish—which at death are destroyed and return to dust. Their being ends with their life.

2. Such beings as had a beginning—but shall have no end. Such as angels and the souls of men, which are eternal once they are brought into existence—they abide forever.

3. Such as is without beginning—and without ending. This is proper only to God. He is from everlasting—to everlasting. This is God's title, a jewel of his crown. He is called "the King eternal." Jehovah is a word that properly sets forth God's eternity. It is a word so dreadful, that the Jews trembled to name or read it; and used Adonai, 'Lord,' in its place. Jehovah contains in it time past, present, and to come. "I am the Alpha and the Omega—says the Lord God—who is, and who was, and who is to come, the Almighty." Revelation 1:8. This verse illustrates the word Jehovah; (who is) he subsists of himself, having a pure and independent being; (who was) God alone, was before time; there is no searching into the records of eternity; (who is to come).

"Your throne, O God, will last for ever and ever!" Psalm 45:6. The doubling of the word ratifies the certainty of it, as the doubling of Pharaoh's dream. His kingdom has no end; his crown has no successors.

I shall prove that God alone could be eternal—without beginning. Angels could not be eternal; they are but creatures, and though spirits—they were created. Therefore their beginning may be known; their antiquity may be searched into. If you ask, when were they created? Some think before the world was; but not so: for what was before time was eternal. The first origin of angels reaches back no further, than the beginning of the world. It is thought by the learned, that the angels were made on the day on which the heavens were made. "When the morning stars sang together, and all the sons of God shouted for joy." Jerome, Gregory, and venerable Bede understand it, that when God laid the foundation-stone of the world, the angels being then created, sang anthems of joy and praise.

It is proper to God only to be eternal, without beginning. He is Alpha and Omega, the first and the last. No creature can write itself Alpha, that is only a flower of the crown of heaven. Exod 3:14. "I am who I am," that is, "I am the one who always is. I am he who exists from, and to eternity!" "The Lord will reign forever and ever!" Exodus 15:18. "The Lord is King forever and ever!" Psalm 10:16.

Use one: Here is thunder and lightning to the WICKED. "Then one of the four living creatures gave to the seven angels seven golden bowls filled with the wrath of God, who lives for ever and ever!" Revelation 15:7. God is eternal, therefore the torments of the wicked are eternal! God lives forever; and as long as God lives, he will be punishing the damned! This should be as the handwriting upon the wall, which should have this effect— "and his face turned pale with fear. Such terror gripped him that his knees knocked together and his legs gave way beneath him." Daniel 5:6. The sinner takes liberty to sin; he breaks God's laws, like a wild beast that breaks over the hedge, and leaps into forbidden pasture; he sins with greediness, as if he thought he could not sin fast enough. "They don't care anymore about right and wrong, and they have given themselves over to immoral ways. Their lives are filled with all kinds of impurity and greed." Ephesians 4:19. But remember, one of God's names is Eternal, and as long as God is eternal he has time enough to reckon with all his enemies. To make sinners tremble, let them think of these three things: the torments of the damned are without intermission, without mixture, and eternal.

(1.) Without intermission. Their pains shall be acute and sharp, and no relaxation; the fire shall not be slackened or abated. "They have no rest day nor night;" like one who has his joints stretched continually on the rack, and has no ease. The wrath of God is compared to a stream of brimstone. Isa 30:33. Why to a stream? Because a stream runs without intermission; so God's wrath runs like a stream, and pours out without intermission. In the pains of this present life, there is some abatement and intermission; the fever abates; after a fit of the stone, the patient has some ease; but the pains of hell are intense and violent. The damned soul never says, "I am now more at ease."

(2.) Without mixture. Hell is a place of pure justice. In this life, God in anger remembers mercy, he mixes compassion with suffering. Asher's shoe was of iron—but his foot was dipped in oil. Affliction is the iron shoe—but mercy is mixed with it; the foot is dipped in oil. But the torments of the damned have no mixture. "They shall drink of the wine of the wrath of God, which is poured out without mixture." No mixture of mercy.

How is the cup of wrath said to be mixed? "For the Lord holds a cup in his hand; it is full of foaming wine mixed with spices. He pours the wine out in judgment, and all the wicked must drink it, draining it to the dregs!" Psalm 75:8. Yet in the Revelation it is said to be without mixture. It is mixed, that is, it is full of all the ingredients that may make it bitter; the worm, the fire, the curse of God, all these are bitter ingredients. It is a mixed cup—yet it is without mixture; there shall be nothing to afford the least comfort, no mixture of mercy, and so without mixture. In the sacrifice of jealousy, Numb 5:15, no oil was put to it; so, in the torments of the damned, there is no oil of mercy to abate their sufferings.

(3.) Without cessation, eternal. The pleasures of sin are but for a season—but the torments of the wicked are forever! Sinners have a short feast—but a long reckoning! Origen erroneously thought, that after a thousand years, the damned would be released out of their misery; but the worm, the fire, the prison—are all eternal. "The smoke of their torment rises forever and ever, and they will have no relief day or night." Revelation 14:11. "The torments of hell keep on punishing, they never end," Prosper. Eternity is a sea without bottom and banks. After millions of years, there is not one minute in eternity spent; and the damned must be ever burning—but never consumed, always dying—but never dead. "They shall seek death—but shall not find it."

The fire of hell is such, as multitudes of tears will not quench it; and length of time will not finish it! The vial of God's wrath will be always dropping upon the sinner! As long as God is eternal, he lives to be avenged upon the wicked. Oh eternity! eternity! who can fathom it? Mariners have their plummets to measure the depths of the sea; but what line or plummet shall we use to fathom the depth of eternity? The breath of the Lord kindles the infernal lake, Isa 30:33; where shall we have buckets to quench that fire?

Oh eternity! If all the body of the earth and sea were turned to sand, and all the air up to the starry heaven were nothing but sand, and a little bird should come every thousand years, and fetch away in her bill but the tenth part of a grain of all that heap of sand; what numberless years would be spent before that vast heap of sand would be fetched away! Yet, if at the end of all that time, the sinner might come out of hell, there would be some hope. But that word "Forever" breaks the heart. "The smoke of their torment ascends up forever and ever." What a terror is this to the wicked--enough to put them into a cold sweat, to think, as long as God is eternal, he lives forever to be avenged upon them!

Here the question may be asked—Why should sin that is committed in a short time, be punished eternally?

We must hold with Augustine, "that God's judgments on the wicked, may be secret—but never unjust." The reason why sin committed in a short time is eternally punished, is, because every sin is committed against an infinite essence, which nothing less than eternity of punishment can satisfy. Why is treason punished with death—but because it is against the king's person, which is sacred; much more that offence which is against God's crown and dignity is of a heinous and infinite nature, and cannot be satisfied with less than eternal punishment.

Use two: Of comfort to the GODLY. God is eternal, therefore he lives forever to reward the godly. "To those who seek for glory and honor, eternal life." The people of God are now in a suffering condition. "Bonds and afflictions await me." The wicked are clad in purple, and fare deliciously, while the godly suffer. The goats climb upon high mountains, while Christ's sheep are in the valley of slaughter. But here is the comfort—God is eternal, and he has appointed eternal recompenses for the saints. In heaven are fresh delights, and sweetness without excess. That which is the crown and zenith of heaven's happiness, is—that it is "eternal." Were there but the least suspicion that this glory must cease, it would much eclipse, yes, embitter it; but it is eternal. "An eternal weight of glory."

What angel can span eternity? The saints shall bathe themselves in the rivers of divine pleasure; and these rivers can never be dried up. "At your right hand are pleasures for evermore." This is the highest strain in the apostle's rhetoric, "Forever with the Lord!" In heaven, there is peace without trouble, ease without pain, glory without end; "forever with the Lord!"

Let this comfort the saints in all their troubles; their sufferings are but short—but their reward is eternal! Eternity makes heaven to be heaven! Eternity is the diamond in the ring! Oh blessed day, which shall have no night! The sunlight of glory shall rise upon the soul, and never set! Oh blessed spring, that shall have no autumn, or fall of the leaf. The Roman emperors have three crowns set upon their heads—the first of iron, the second of silver, the third of gold; so the Lord sets three crowns on his children—grace, comfort, and glory. The saints' crown is eternal, "You shall receive a crown of glory which never fades away!" The wicked have a never-dying worm; and the godly a never-fading crown! Oh how should this be a spur to virtue! How willing should we be to work for God! Though we have nothing here on earth, God has time enough to reward his people. The crown of eternity shall be set upon their head!

Use three: Of exhortation. Study eternity. Our thoughts should chiefly run upon eternity. We all wish for something that may delight our mind. If we could have lived, as Augustine says, from the infancy of the world to the world's old age, what is this—compared to eternity? What is time, measured with eternity? As the earth is but a small point, compared to the heavens. Just so, time is scarcely a moment—compared to eternity! And then, what is this poor life which crumbles away so fast? Oh, think of eternity!

Brethren, we are every day traveling to eternity; and whether we wake or sleep—we are going our journey. Some of us are upon the borders of eternity. Oh study the shortness of life—and length of eternity!

More particularly think of God's eternity and the soul's eternity. Think of God's eternity. He is the Ancient of Days, who was before all time. There is a figurative description of God, "As I kept watching, thrones were set in place, and the Ancient of Days took His seat. His clothing was white like snow, and the hair of His head like whitest wool. His throne was flaming fire; its wheels were blazing fire. A river of fire was flowing, coming out from His presence. Thousands upon thousands served Him; ten thousand times ten thousand stood before Him. The court was convened, and the books were opened." Daniel 7:9-10. His clothing was white like snow, which signifies his majesty. His hair, like the pure wool, signifies his holiness. His title, the Ancient of Days, signifies his eternity.

The thought of God's eternity should make us have high adoring thoughts of God. We are apt to have low, irreverent thoughts of him. "You thought I was such a one as yourself," weak and mortal. But if we would think of God's eternity, when all our power ceases—he is King eternal, his crown flourishes forever, he can make us happy or miserable forever—this would make us have adoring thoughts of God. "The twenty-four elders fall down before him who sits on the throne, and worship him who lives for ever and ever. They lay their crowns before the throne." Revelation 4:10. The saints fall down, to signify by that humble posture, that they are not worthy to sit in God's presence. They fall down and they worship him who lives forever and ever; they do as it were, kiss his feet. They cast their crowns before the throne, they lay all their honor at his feet; thus they show humble adoration to the eternal essence. Study God's eternity, it will make us adore him—where we cannot fathom him.

Think of the soul's eternity. As God is eternal, so he has made us eternal. We are never-dying creatures; we are shortly entering upon our eternal state—either of eternal happiness or eternal misery. Have serious thoughts of this. Say, "O my soul, which of these two eternities is likely to be your portion? I must shortly depart hence, and where then shall I go—to which of these eternities, either of glory or misery shall I go?" The serious meditation on the eternal state we are to pass into, would work strongly with us.

(1.) Thoughts of eternal torments, are a good antidote against sin. Sin tempts with its pleasure; but when we think of eternity, it may cool the intemperate heat of lust. Shall I, for the pleasure of sin for a season—endure eternal pain? Sin, like those locusts, Rev 9:7, seems to have on its head a crown like gold—but it has in it a tail like a scorpion, verse 10, and a sting in its tail; and this sting can never be plucked out. Shall I venture eternal wrath? Is sin committed so sweet—as lying in hell forever is bitter? This thought would make us flee from sin, as Moses fled from the serpent!

(2.) The serious thoughts of eternal happiness would very much take us off from worldly things. What are these sublunary things, compared to eternity! They are quickly gone. They greet us—and then take their farewell. But I am to enter upon an everlasting estate; I hope to live with him who is eternal. What then, is the present fleeting world to me? To those who stand upon the top of the Alps—the great cities below are small things in their eyes. Just so, to him who has his thoughts fixed on his eternal state after this life—all these earthly things seem as nothing in his eye. What is the glory of this world? How poor and contemptible, compared with an eternal weight of glory!

(3.) The serious thoughts of an eternal state, either of happiness or misery, should have a powerful influence upon whatever we take in hand. Every work we do promotes either a blessed eternity, or a cursed eternity. Every good action sets us a step nearer to an eternity of happiness. Every bad action sets us a step nearer to an eternity of misery. Oh what influence should the thoughts of eternity have upon our pious duties! It should make us do them with all our might. Duty well performed, lifts a Christian higher towards heaven, and sets a Christian a step nearer to a blessed eternity!

4. The IMMUTABILITY of God.

The next attribute is God's unchangeableness.

"I am the Lord, and I do not change." Malachi 3:6

God is unchangeable in his nature, and in his decree.

I. God is unchangeable in his NATURE.

1. There is no eclipse of his brightness.

2. No end put to his being.

[1] There is no eclipse of his brightness. His essence shines with a fixed luster. "Who does not change like shifting shadows," James 1:17. "You remain the same, and your years will never end," Psalm 102:27. All created things are full of vicissitudes. Princes and emperors are subject to change. Sesostris, an Egyptian prince, having subdued many kings in war, made them draw his chariot, like horses, as if he intended them to eat grass, as God did King Nebuchadnezzar. The crown has many successors. Kingdoms have their eclipses and convulsions. What has become of the glory of Athens? The pomp of Troy? [Now corn grows, where the great city of Troy once stood]. Though kingdoms have a head of gold, they have feet of clay.

The heavens change. "They will perish, but you remain; they will all wear out like a garment. Like clothing you will change them and they will be discarded. But you remain the same, and your years will never end." Psalm 102:26-27. The heavens are the most ancient records, where God has written his glory with a sunbeam—yet these shall change. Though I do not think they shall be destroyed as to their substance—yet they shall be changed as to their qualities; they shall melt with fervent heat, and so be more refined and purified. 2 Peter 3:12. Thus the heavens shall be changed—but not he who dwells in heaven. "I am the Lord, and I do not change."

The best saints have their eclipses and changes. Look upon a Christian in his spiritual estate, and he is full of variation. Though the seed of grace does not die—yet its beauty and activity often wither. A Christian has his anguish fits in piety. Sometimes his faith is at a high tide—and sometimes low ebb; sometimes his love flames—and at another time is like fire in the embers, and he has lost his first love. How strong was David's grace at one time! "God is my rock, in him will I trust." At another time he says, "I shall one day perish by the hand of Saul." What Christian can say he does not find a change in his graces; that the bow of his faith never unbends, the strings of his violin never slacken? Surely we shall never meet with such Christians until we meet them in heaven! But God is without any shadow of change.

The angels were subject to change; they were created holy—but mutable. "The angels which kept not their first estate." Jude 6. These morning stars of heaven were falling stars. But God's glory shines with a fixed brightness. In God there is nothing which can change, for better or worse. He cannot change for the better—because then he would not now be perfect. He cannot change for the worse—for then he would cease to be perfect. He is immutably holy, immutably good; there is no shadow of change in him.

But when Christ, who is God, assumed the human nature—was there a change in God?

If the divine nature had been converted into the human, or the human into the divine, there would have been a change—but they were not. The human nature was distinct from the divine nature. Therefore there was no change. A cloud over the sun makes no change in the the sun. Just so, though the divine nature is covered with the human nature, it makes no change in the divine nature.

[2] There is no end put to his being. "Who alone has immortality." The Godhead cannot die. An infinite essence cannot be changed into finite; and God is infinite. He is eternal, consequently he is not mortal. To be eternal and mortal is a contradiction.

Use one: See the excellence of the divine nature in its immutability. This is the glory of the Godhead. Mutableness denotes weakness, and is not in God, who is "the same, yesterday, and today, and forever." Men are fickle and mutable, like Reuben, "unstable as water." Men are changeable in their principles. If their faces altered as fast as their opinions—we would not recognize them. Men are changeable in their resolutions; just as the wind that blows in the east, presently turns about to the west. They resolve to be virtuous—but quickly give up of their resolutions. Their minds are like a sick man's pulse, which alters every half hour. The apostle Jude compares them to waves of the sea, and wandering stars. They are not pillars in God's temple—but reeds shaken by the wind. Others are changeable in their friendship. They quickly love—and quickly hate. Sometimes they will press you to their bosom; later they will excommunicate you out of their favor. They change as the chameleon, into several colors. But God is immutable—he does not change.

Use two: See the vanity of the creature. There are changes in everything, but in God. "Lowborn men are but a breath, the highborn are but a lie; if weighed on a balance, they are nothing; together they are only a breath." Psalm 62:9. We look for more from the creature, than God has put in it. The creature has two evils in it—it promises more than we find—and it fails us when we most need it. A man desires to have his corn harvested—but the rain falls; the mariner is for a voyage—but the wind does not blow, or is contrary; one depends upon another for the payment of a promise, and he fails, and is like a foot out of joint. Who can find a fixed stability in the vain creature? It is as if one should build houses on the sand, where the sea comes in and overflows. The creature is true to nothing but deceit—and is constant only in its disappointments. It is no more astonishing to see changes in the creature, than to see the moon dressing itself in a new shape and figure. Expect to meet with changes in everything, but God.

Use three: Comfort to the godly.

(1.) In case of losses. If an estate, you are almost boiled away to nothing, and if you lose friends by death—there is a double eclipse. But the comfort is—God is unchangeable. I may lose these things—but I cannot lose my God; he never dies. When the fig-tree and olive-tree failed, God did not fail. "I will rejoice in the God of my salvation." Flowers in the garden die—but a man's portion remains. Just so, outward things die and change—but "you are the strength of my heart, and my portion forever."

(2.) In case of sadness of spirit. God seems to cast off the soul in desertion. "My Beloved had withdrawn himself." Yet, God is unchangeable. He is immutable in his love; he may change his countenance—but not his heart! "I have loved you with an everlasting love." Jer 31:1. Hebrew—a love of eternity. If once God's electing love rises upon the soul—it never sets. "Though the mountains be shaken and the hills be removed, yet my unfailing love for you will not be shaken nor my covenant of peace be removed—says the Lord, who has compassion on you." Isaiah 54:10. God's love stands firmer than the mountains. His love to Christ is unchangeable; and he will no more cease loving believers, than he will cease loving Christ.

Use four: Of exhortation. Get a saving interest in the unchangeable God, then you are as a rock in the sea—immoveable in the midst of all changes.

How shall I get a part in the unchangeable God?

By having a change wrought in you. "But you are washed—but you are sanctified." By this change we are savingly interested in the unchangeable God.

Trust to that God, who alone is unchangeable. "Cease from man," stop trusting to the reed—but trust to the Rock of ages. He who is by faith engarrisoned in God, is safe in all changes; he is like a boat that is tied to an immoveable rock. He who trusts in God, trusts in that which cannot fail him; for God is unchangeable. "I will never leave you, nor forsake you." Health may leave us, riches, friends may leave us; "but," says God, "I will never leave you; my power shall support you; my Spirit shall sanctify you; my mercy shall save you! I will never leave you!" Oh trust in this unchangeable God!

God is jealous of two things; of our love, and of our trust. He is jealous of our love, lest we love the creature more than him; therefore he makes it prove bitter. God is jealous of our trust, lest we should place more confidence in the creature, than in him, therefore he makes it prove unfaithful. Outward comforts are given us as food along the way—to refresh us, not as crutches to lean on. If we make the creature an idol, what we make our trust, God will make our shame. Oh trust in the immortal God! Like Noah's dove, we have no footing for our souls, until we get into the ark of God's unchangeableness. "Those who trust in the Lord shall be like mount Zion, which cannot be removed."

II. God is unchangeable in his DECREE. What he has decreed from eternity is unalterable. "My purpose will stand, and I will do all that I please." Isaiah 46:10. God's eternal counsel or decree, is immutable. If he changed his decree, it must be from some defect of wisdom or foresight, for that is the reason why men change their purposes; they see something afterwards, which they did not see before. But this cannot be the cause why God should alter his decree, because his knowledge is perfect—he sees all things in one entire prospect before him.

But is not God said to repent? This seems to be a change in his decree? "The Lord repented of the evil that he said he would do unto them."

Repentance is attributed to God, figuratively. "He is not a man, that he should repent." There may be a change in God's work—but not in his will. He may will a change—but not change his will. "God may change his sentence—but not his decree." A king may cause sentence to be passed upon a malefactor whom he intends to save; so God threatened destruction to Nineveh—but the people of Nineveh repenting, God spared them. Here God changed his sentence—but not his decree; it was what had lain in the womb of his purpose from eternity.

But if God's decree is unchangeable, and cannot be reversed, then to what purpose should we use the means? Our endeavors towards salvation cannot alter his decree.

The decree of God does not affect my endeavor; for he who decreed my salvation, decreed it in the use of means; and if I neglect the means I reprobate myself. No man argues thus: "God has decreed how long I shall live, therefore I will not use any means to preserve my life, I will not eat and drink." As God has decreed the length of my life, in the use of means—so God has decreed my salvation in the use of the Word and of prayer. As a man who refuses food murders himself—just so, he who refuses to work out his salvation destroys himself. The vessels of mercy are said to be prepared unto glory. How are they prepared, but by being sanctified? and that cannot be, but in the use of means. Therefore let not God's decree, take you off from holy endeavors. It is a good saying of Preston, "Have you a heart to pray to God? it is a sign that no decree of wrath has passed against you."

Use one: If God's decree is eternal and unchangeable, then God does not elect upon our foreseen faith, as the Arminians maintain. "The children being not yet born, that the purpose of God according to election might stand, it was said, Jacob have I loved, Esau have I hated." Romans 9:11, 13. We are not elected for our holiness—but to holiness. Eph 1:1. If we are not justified for our faith, much less are we elected for our faith. We are said to be justified through faith as an instrument—but not for faith as a cause; and, if not justified for faith, then much less elected for faith. God's decree of election, is eternal and unchangeable, and therefore depends not upon foreseen faith. "As many as were ordained to eternal life, believed." They were not elected because they believed—but they believed because they were elected.

Use two: If God's decree is unchangeable, it gives comfort in two cases.

(1.) Concerning God's providence towards his church. We are ready to quarrel with Providence, if everything does not accord with our desire. Remember God's work goes on, and nothing happens, but what he has decreed from eternity.

(2.) God has decreed troubles for the church's good. The troubles of God's church, are like the angel's troubling the water, which made way for healing his people. God has decreed troubles in the church. "His fire is in Zion, and his furnace in Jerusalem." The wheels in a watch move contrary to one another—but they all carry on the motion of the watch. Just so, the wheels of Providence often move contrary to our desires—but still they carry on God's unchangeable decree. "Many shall be made white." God lets the waters of affliction be poured on his people—to make them white. Therefore, do not murmur at God's dealings! His work goes on; nothing happens, but what he has wisely decreed from eternity. Everything shall promote God's design, and fulfill his decree.

Use three: Comfort to the GODLY in regard of their salvation. "The foundation of God stands sure, having this seal—The Lord knows those who are his." God's counsel of election is unchangeable. Once elected—forever elected. "I will not blot his name out of the book of life." The book of God's decree has no errata in it, no blottings out. Once justified, never unjustified. "Repentance shall be hid from my eyes." Hos 13:14. God never repents of his electing love. "He loved them to the end." Therefore, if you are a believer, comfort yourself with this—the immutability of God's decree.

Use four: To conclude with a word to the WICKED, who march furiously against God and his people—let them know that God's decree is unchangeable. God will not alter it, nor can they break it! While they resist God's will, they fulfill it. There is a two-fold will of God—the will of God's precept, and the will of his decree. While the wicked resist the will of God's precept, they fulfill the will of his permissive decree. Judas betrays Christ, Pilate condemns him, the soldiers crucify him; while they resist the will of God's precepts, they fulfill the will of his permissive decree. "For, in fact, in this city both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, assembled together against Your holy Servant Jesus, whom You anointed, to do whatever Your hand and Your plan had predestined to take place." Acts 4:27-28.

God commands one thing, they do the contrary. While they disobey his command, they fulfill his permissive decree. If a man sets up two nets, one of silk, the other of iron, the silken net may be broken, not the iron one. Just so, while men break the silken net of God's command, they are taken in the iron net of his decree; while they sit backward to God's precepts, they row forward to his decrees. God decrees to permit their sin, and then to punish them for their sin permitted.

5. The WISDOM of God.

The next attribute is God's wisdom, which is one of the brightest beams of the Godhead. "He is wise in heart." The heart is the seat of wisdom. Among the Hebrews, the heart is put for wisdom. "Men of understanding," Job 34:34. The Hebrew is "Men of heart." God is wise in heart, that is, he is most wise.

God alone is wise—he solely and wholly possesses all wisdom; therefore he is called, "the only wise God." All the treasures of wisdom are locked up in him, and no creature can have any wisdom but as God is pleased to give it out of his treasury.

God is perfectly wise; there is no defect in his wisdom. Men may be wise in some things—but in other things they show imprudence and weakness. But God is the exemplar and pattern of wisdom, and the pattern must be perfect. "As your heavenly Father is perfect." Matthew 5:48. God's wisdom appears in two things:

I. His infinite intelligence.

II. His exact working.

I. His infinite INTELLIGENCE. He knows the most profound secrets. "Our Lord is great, vast in power; His understanding is infinite." Psalm 147:5. "There is a God in heaven who reveals secrets, and he has shown King Nebuchadnezzar what will happen in the future." Daniel 2:28. He knows the thoughts, which are the most intricate subtle things. "I know full well what you are thinking." Job 21:27. "The Lord knows the thoughts of man." Psalm 94:11. Let sin be contrived ever so secretly, God will pull off all masks and disguises, and make a heart-anatomy. He knows all future contingencies; all things are before him in one clear prospect.

II. His exact and meticulous WORKING. He is wise in heart; his wisdom lies in his works. These works of God are bound up in three great volumes, where we may read his wisdom.

[1] The work of CREATION. The creation is both a monument of God's power, and a looking-glass in which we may see his wisdom. None but a wise God could so meticulously contrive the world. Behold the earth decked with variety of flowers, which are both for beauty and fragrance. Behold the heaven bespangled with lights. We may see the glorious wisdom of God blazing in the sun, twinkling in the stars. His wisdom is seen in marshaling and ordering everything in its proper place and sphere. If the sun had been set lower, it would have burnt us; if higher, it would not have warmed us with its beams. God's wisdom is seen in appointing the seasons of the year. "You have made summer and winter." If it had been all summer, the heat would have scorched us; if all winter, the cold would have killed us. The wisdom of God is seen in chequering the dark and the light. If it had been all night, there would have been no labor; if all day, there would have been no rest. Wisdom is seen in mixing the elements, as the earth with the sea. If it had been all sea, we would have lacked bread; if it had been all earth, we would have lacked water. The wisdom of God is seen in preparing and ripening the fruits of the earth, in the wind and frost which prepare the fruits, and in the sun and rain which ripen the fruits. God's wisdom is seen in setting bounds to the sea, and so wisely contriving it, that though the sea is higher than many parts of the earth—yet it should not overflow the earth. We may cry out with the Psalmist, "O Lord, how manifold are your works! in wisdom have you made them all." There is nothing to be seen in this world, but miracles of God's wisdom.

God's wisdom is seen in ordering social things, that one shall have need of another. The poor need the rich man's money, and the rich need the poor man's labor. God makes one trade depend upon another—that one may be helpful to another, and that mutual love may be preserved.

[2] The second work wherein God's wisdom shines forth is the work of REDEMPTION.

(1.) Redemption is the masterpiece of divine wisdom. God has contrived a way for happiness for sinful man—and still uphold his justice! We may cry out with the apostle, "O the depth of the riches both of the wisdom and knowledge of God!" This has astonished men and angels. If God had left us to find out a way of salvation when we were lost—we could neither have had a head to devise, nor a heart to desire—what God's infinite wisdom had planned for us.

Mercy had a mind to save sinners, and was loath that the justice of God should be wronged. "It is a pity," says Mercy, "that such a noble creature as man should be eternally undone; and yet God's justice must not be a loser. What way then shall be found out? Angels cannot satisfy for the wrong done to God's justice; nor is it fit that one nature should sin—and another nature suffer. What then? Shall man be forever lost?" Now, while Mercy was thus debating with itself, what to do for the recovery of fallen man, the Wisdom of God stepped in—and thus the oracle spoke: "Let God become man; let the Second Person in the Trinity become incarnate, and suffer; and so for fitness he shall be man, and for ability he shall be God! Thus justice may be satisfied, and man saved!" O the depth of the riches of the wisdom of God—thus to make justice and mercy to kiss each other! Great is this mystery, "God manifest in the flesh." What wisdom was this—that Christ should be made sin—yet know no sin; that God should condemn the sin—yet save the sinner! Here was wisdom—to find out the way of salvation.

(2.) The means by which salvation is applied—sets forth God's wisdom—that salvation should be by faith, not by works. Faith is a humble grace—it gives all to Christ; it is an adorer of free grace. And free grace being advanced here, God has his glory; and it is his highest wisdom to exalt his own glory.

(3.) The way of working faith—declares God's wisdom. It is wrought by the word preached. "Faith comes by hearing." What is the weak breath of a man—to convert a soul? It is like whispering in the ears of a dead man. This is foolishness in the eye of the world; but the Lord loves to show his wisdom by that which seems folly. "He has chosen the foolish things of the world to confound the wise." Why so? "So that no one can ever boast in the presence of God."

If God were to convert by the ministry of angels—then we would be ready to glory in angels, and give that honor to them which is due to God; but when God works by weak tools, makes use of men who are of like passions with ourselves, and by them converts, then the power is plainly seen to be of God. "But we have this treasure in earthen vessels, to show that this all-surpassing power is from God and not from us!" Herein is God's wisdom seen, that no flesh may glory in his Presence.

[3] The wisdom of God wonderfully appears in the works of his PROVIDENCE. Every providence has a mercy or a wonder enrapt up in it. The wisdom of God, in his works of providence, appears:

(1.) By effecting great things—by small contemptible means. He cured the stung Israelites, by a brazen serpent. If some sovereign antidote had been used, if the balm of Gilead had been brought, there would have been some likelihood of a cure; but what was there in a brazen serpent? It was a mere model—and not a real serpent; and it was not physically applied to him who was wounded; he was only to look upon it; yet this wrought a cure! The less probability in the instrument—the more is God's wisdom seen!

(2.) The wisdom of God is seen in doing his work, by that which to the eye of flesh seems quite contrary. God intended to advance Joseph, and to make all his brethren's sheaves bow to his sheaf. Now, what way does he take? First Joseph is thrown into the pit; then sold into Egypt; then after that put in prison. But by his imprisonment God made way for his advancement. For God to save in an ordinary way—would not so much display his wisdom. But when he goes strangely to work, and saves in that very way in which we think he will destroy—his wisdom shines forth in a most conspicuous manner!

God would make Israel victorious, and what way does he take? He lessens Gideon's army. "The people that are with you are too many." He reduces the army of thirty-two thousand, to three hundred; and by taking away the means of victory, makes Israel victorious.

God had a design to bring his people out of Egypt, and a strange course he takes to effect it! He stirred up the hearts of the Egyptians to hate them. "He turned their heart to hate his people." The more they hated and oppressed Israel, the more God plagued the Egyptians, and the more glad they were to let Israel go. The Egyptians were urgent that they might send them out of the land in haste.

God had a mind to save Jonah when he was cast into the sea—so he let the fish swallow him up, and so brought him to the shore.

God would save Paul, and all who were in the ship with him—but the ship must be wrecked, so that they could all came safely to land upon the broken pieces of the ship. Acts 27:74.

In reference to the church, God often goes by contrary means, and makes the enemy do his work. God can make a straight stroke, with a crooked stick. He has often made his church grow and flourish by persecution. "The showers of blood have made her more fruitful," says Julian. Exod 1:10. "Come, we must deal shrewdly with them or they will become even more numerous." But the way the Egyptians took to suppress them, made them multiply. Verse 12. "But the more they were oppressed, the more they multiplied and spread; so the Egyptians came to dread the Israelites." Just like the soil—the more it is harrowed, the better crop it bears. The apostles were scattered by persecution, and their scattering was like the scattering of seed. They went up and down, and preached the gospel, and brought daily converts. Paul was put in prison, and his chains were the means of spreading the gospel. "Now I want you to know, brothers, that what has happened to me has actually resulted in the advancement of the gospel." Philippians 1:12.

(3.) The wisdom of God is seen in making the most desperate evils, to work to the good of his children. As several poisonous ingredients, wisely tempered by the skill of the apothecary, make a sovereign medicine—so God makes the most deadly afflictions work together for the good of his children. He uses severe afflictions to purify them, and prepare them for heaven. "For our momentary light affliction is producing for us an absolutely incomparable eternal weight of glory!" 2 Corinthians 4:17. These hard frosts hasten the spring flowers of glory! The wise God, by a divine chemistry, turns our afflictions into cordials. He makes his people gainers by losses; and turns their crosses into blessings.

(4.) The wisdom of God is seen in this—that the sins of men shall carry on God's work; yet he himself should have no hand in their sin. The Lord permits sin—but does not approve it. He has a hand in the action in which sin is—but not in the sin of the action. As in the crucifying of Christ, so far as it was a natural action, God concurred; if he had not given the Jews life and breath, they could not have done it; but as it was a sinful action, so God abhorred it. A musician plays upon a violin which is out of tune; the musician is the cause of the sound—but the jarring and discord is from the violin itself. Just so, men's natural motion is from God—but their sinful motion is from themselves. When a man rides on a lame horse, his riding is the cause why the horse goes—but the lameness is from the horse itself. Herein is God's wisdom—that the sins of men carry on his work—yet he has no hand in them!

(5.) The wisdom of God is seen in helping in desperate cases. God loves to show his wisdom—when human help and wisdom fail. Exquisite lawyers love to wrestle with difficult law cases, as this more shows their skill. God's wisdom is never at a loss; but when providences are darkest, then the morning star of deliverance appears. "He remembered us in our low estate." Sometimes God melts away the spirits of his enemies. "The Lord has surely given the whole land into our hands; all the people are melting in fear because of us." Joshua 2:24. Sometimes he finds them other work to do, and sounds a retreat to them, as he did to Saul when he was pursuing David. "The Philistines are in the land." When the church seems to be upon destruction, and her peace and liberty ready to be sacrificed, then the deliverance comes.

(6.) God's wisdom is seen in befooling wise men, and in making their wisdom the means of their overthrow. Ahithophel had deep understanding. "The counsel Ahithophel gave was like that of one who inquires of God;" but he consulted his own shame. "The Lord turned his counsel into foolishness." "God takes the wise in their own craftiness;" that is, when they think to deal wisely, he not only disappoints them—but ensnares them. The snares they lay for others, catch themselves! "They have fallen into the pit they dug for others. They have been caught in their own trap." God loves to counterplot politicians; he makes use of their own wit to undo them. He hangs Haman up on his own gallows.

Use one: Adore the wisdom of God. It is an infinite deep; the angels cannot search into it. "Oh, the depth of the riches both of the wisdom and the knowledge of God! How unsearchable His judgments and untraceable His ways!" Romans 11:33. As we should adore the wisdom of God—so we should rest in the wisdom of God. God sees what condition is best for us. Did we believe the wisdom of God, it would keep us from murmuring. Rest in God's wisdom.

(1.) Rest in God's wisdom—in lack of spiritual comfort. God is wise; he sometimes sees it good, that we should be without comfort. Perhaps we would be lifted up in pride if we had spiritual enlargements; as Paul, with his revelations. "Especially because of the extraordinary revelations. Therefore, so that I would not exalt myself, a thorn in the flesh was given to me, a messenger of Satan to torment me so I would not exalt myself." 2 Corinthians 12:7. It is hard to have the heart low—when comfort is high. God sees humility to be better for us than joy. It is better to lack comfort, and be humble—than to have it, and be proud!

(2.) Rest in God's wisdom—in lack of bodily strength, rest in God's wisdom. He sees what is best. Perhaps the less health—the more grace. Perhaps the weaker in body—the stronger in faith. "Though our outward man is perishing—yet the inward man is renewed day by day." At Rome there were two laurel trees; when the one withered, the other flourished. When God shakes the tree of the body, he is gathering the fruits of righteousness. "No discipline seems enjoyable at the time, but painful. Later on, however, it yields the fruit of peace and righteousness to those who have been trained by it." Hebrews 12:11. Sickness is God's lance—to let out the poison of sin. "The Lord did this to purge away Israels' sin." Isaiah 27:9.

(3.) Rest in God's wisdom—in case of God's providences to his church. When we wonder what God is doing with us, and are ready to kill ourselves with worry—let us rest in God's wisdom. He knows best what he has to do. "Your way went through the sea, and Your path through the great waters, but Your footprints were unseen." Psalms 77:19. Trust his heart—where you cannot trace his hand. God is most in his way, when we think he is most out of the way. When we think God's church is, as it were, in the grave, and there is a tombstone laid upon her, his wisdom can roll away the stone from the sepulcher. "Christ comes leaping over mountains." Either his power can remove the mountain, or his wisdom knows how to leap over it!

(4.) Rest in God's wisdom—in case we are low in the world, or have but little oil in our cruse—let us rest in God's wisdom. He sees that this condition is best for us. Perhaps it is to cure us from pride or worldliness. God knew if your estate had not been lost—your soul would have been lost. God saw that riches would be a snare unto you. "But those who want to be rich fall into temptation, a trap, and many foolish and harmful desires, which plunge people into ruin and destruction. For the love of money is a root of all kinds of evil, and by craving it, some have wandered away from the faith and pierced themselves with many pains." 1 Timothy 6:9-10. Are you troubled that God has prevented a snare? God will make you rich in faith. What you lack in temporals, shall be made up in spirituals. God will give you more of his love. You are weak in estate—but God will make you strong in assurance. Oh rest in God's wisdom! He will carve the choicest piece for you!

(5.) Rest in God's wisdom—in case of the loss of dear friends, a wife, or child, or husband, let us rest satisfied in God's wisdom. God takes away these, because he would have more of our love; he breaks these crutches, that we may live more upon him by faith. God would have us learn to go without crutches.

Use two: If God is infinitely wise—let us go to him for wisdom. Solomon prayed, "So give your servant a discerning heart . . . The Lord was pleased that Solomon had asked for this." 1 Kings 3:9-10. Here is encouragement for us; "If any one lacks wisdom, let him ask of God, who gives liberally, and upbraids not." Wisdom is in God—as water is in the fountain. That is, his wisdom is imparted, but not impaired—his stock is not spent by giving it. Go then to God. "Lord, give me wisdom, to know the fallacy of my heart; the subtleties of the old serpent; to walk carefully towards myself; piously towards you, prudently towards others; guide me by your counsel, and afterwards receive me to glory."

6. The OMNIPOTENCE of God.

The next attribute is God's power. "If I speak of strength, lo, he is strong." In this chapter is a magnificent description of God's power. "Lo, he is strong." The Hebrew word for strong signifies a conquering, prevailing strength. "He is strong." The superlative degree is intended here; namely, He is most strong. He is called El-shaddai, 'God Almighty'. His almightiness lies in this—that he can do whatever is feasible. Divines distinguish between authority and power. God has both.

I. He has a sovereign right and AUTHORITY over man. He can do with his creatures as he pleases. Who shall dispute with God? who shall ask him a reason of his doings? "All the people of the earth are nothing compared to him. He has the power to do as he pleases among the angels of heaven and with those who live on earth. No one can stop him or challenge him, saying—What do you mean by doing these things?" Daniel 4:35. God sits as judge in the highest court; he calls the monarchs of the earth to the bar, and is not bound to give a reason of his proceedings. "He puts down one, and raises up another." He has salvation and damnation in his power. He has the key of justice in his hand, to lock up whomever he will, in the fiery prison of hell! And he has the key of mercy in his hand, to open heaven's gate to whomever he pleases! The name engraved upon his vesture is, "King of kings, and Lord of lords!" He sits Lord paramount, and who can call him to account? The world is God's house, and shall not he do what desires will in his own house? "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion. It does not, therefore, depend on man's desire or effort, but on God's mercy." Romans 9:15-16. "My purpose will stand, and I will do all that I please!" Isaiah 46:10. "Hallelujah! For the Lord our God, the Almighty, reigns!" Revelation 19:6. "Our God is in heaven and does whatever He pleases." Psalm 115:3. "The Lord does whatever He pleases in heaven and on earth, in the seas and all the depths." Psalm 135:6.

It was God who made King Nebuchadnezzar to eat grass; and who threw the angels to hell when they sinned. "How you are fallen from heaven, O shining star, son of the morning! You have been thrown down to the earth." Isa 14:12. "He sets bounds to the sea, and bridles the proud waves." God is the supreme monarch, all power is seated originally in him. "The powers that be, are ordained of God." Kings hold their crowns of him. "By me kings reign."

II. As God has authority, so he has infinite POWER. What is authority without power? "He is mighty in strength." This power of God is seen.

[1] In the CREATION. To create requires infinite power. All the world cannot make a fly. God's power in creating is evident; because he needs no instruments to work with; he can work without tools; because he needs no matter to work upon; he creates matter, and then works upon it; and because he works without labor; "He spoke, and it was done."

[2] The power of God is seen in the CONVERSION of souls. The same power draws a sinner to God, which drew Christ out of the grave to heaven. Eph 1:19. Greater power is put forth in conversion, than in creation. When God made the world, he met with no opposition; as he had nothing to help him, so he had nothing to hinder him. But when he converts a sinner, he meets with opposition. Satan opposes him, and the sinner's heart opposes him; a sinner is angry with converting grace. The world was the "work of God's fingers." Conversion is the "work of God's arm." In the creation, God wrought but one miracle, he only spoke the word. But, in conversion, he works many miracles; the blind man is made to see, the dead man is raised, the deaf man hears the voice of the Son of God. Oh, the infinite power of Jehovah! Before his scepter, angels veil and prostrate themselves, and kings cast their crowns at his feet!

"He touches the land, and it shall melt." "He removes the earth out of her place." An earthquake makes the earth tremble upon her pillars—but God shakes it out of its place; he can remove the earth from its center. He can do what he will; his power is as large as his will. Were men's power as large as their will, what work would they make in the world! God's power is of equal extent with his will. He with a word can unpin the wheels, and break the axle of the creation. He can do "more than we can think." He can suspend natural agents. He sealed up the lions' mouths; he made the fire not to burn; he made the waters to stand up on a heap; he caused the sun to go ten degrees backward in the dial of Ahaz. What can overcome Omnipotence? "He humbles the spirit of leaders; He is feared by the kings of the earth." Psalm 76:12.

He counter-works his enemies; he pulls down their flags and banners of pride, frustrates their counsels, breaks their forces; and he does it with ease, with the turning of his hand; "with his breath," a look, a glance of his eye is all it needs cost God to destroy his enemies. "The Lord looked down on the Egyptian army from the pillar of fire and cloud, and he threw them into confusion." Exod 14:24. Who shall stop him in his march? God commands, and all creatures in heaven and earth obey him.

Xerxes, the Persian monarch, threw fetters into the sea, when its waves swelled, as if he would have chained the waters; but when God speaks, the wind and sea obey him. If he says but the word, the stars fight in their courses against Sisera; if he stamps with his foot, an army of angels shall presently be in battalia. What can omnipotent power not do? "The Lord is a man of war." "He has a mighty arm." "God's power is a glorious power."

It is an irresistible power. "Who has resisted his will?" To contest with him, is as if the thorns should set themselves in battle array against the fire; or, as if an infirm child should fight with an archangel. If the sinner is once taken in God's iron net, there is no escape. "There is none who can deliver out of my hand."

God's power is inexhaustible; it is never spent or wasted. Men, while they exercise their strength, weaken it; but God has an everlasting spring of strength in himself. Though he spends his arrows upon his enemies—yet he does not spend his strength. "I will heap calamities upon them and spend my arrows against them." Deut 32:23. "Have you never heard or understood? Don't you know that the Lord is the everlasting God, the Creator of all the earth? He never grows faint or weary." Isaiah 40:28.

God cannot do all things, because he cannot deny himself.

Though God can do all things, he cannot do that which stains the glory of his Godhead. He cannot sin; he cannot do that which implies a contradiction. To be a God of truth, and yet deny himself, is a contradiction.

Use one: If God is infinite in power, let us FEAR him. We fear such as are in power. "Do you not fear Me? Do you not tremble before Me?" Jer 5:52. He has power to cast our souls and bodies into hell. "Who knows the power of his wrath?" The same breath that made us—can dissolve us! "His fury is poured out like fire; the rocks are thrown down by him." Solomon says, "The king's command is backed by great power. No one can resist or question it;" how much more is the command of God! Oh let us fear this mighty God! The fear of God will drive out all other base fear.

Use two: See the deplorable condition of WICKED men. (1.) This power of God is not for them. (2.) This power of God is against the wicked.

(1.) This power of God is not for them. They have no union with God, therefore they have no warrant to lay claim to his power. His power is no relief to them. He has power to forgive sins—but he will not put forth his power towards an impenitent sinner. God's power is an eagle's wing, to carry the saints to heaven; but what privilege is that to the wicked? Though a man will carry his child in his arms over a dangerous stream—yet he will not carry an enemy. God's power is not engaged to help those who fight against him. Let miseries come upon the wicked, they have none to help them; they are like a ship in a storm without a pilot, and driven upon the rocks.

(2.) This power of God is against the wicked. God's power will not be the sinner's shield to defend him—but a sword to wound him! God's power will bind the sinner in chains. His power serves to revenge the wrong done to his mercy. He will be Almighty to damn the sinner. Now, in what a dreadful condition is every unbeliever? God's power is engaged against him! "It is a fearful thing to fall into the hands of the living God!"

Use three: It reproves such as do not BELIEVE the power of God. We say we do not doubt of God's power—but his will. But indeed it is his power that we question. "Is anything too hard for God?" We stagger through unbelief, as if the arm of God's power were shrunk, and he could not help in desperate cases. Take away a king's power, and we unking him; take away the Lord's power, and we ungod him. Yet how guilty of this are we! Did not Israel question God's power? "Can he prepare a table in the wilderness?" They thought the wilderness was a fitter place for making graves, than spreading a table. Did not Martha doubt Christ's power? "He has been dead four days." If Christ had been there while Lazarus was sick, or when he had just died, Martha did not question but he could have raised him; but he had lain in the grave four days, and now she seemed to question his power. Christ had as much to do, to raise her faith as to raise her dead brother.

Moses, though a holy man, limited God's power through unbelief. "But Moses said, "There are 600,000 foot soldiers here with me, and yet you promise them meat for a whole month! Even if we butchered all our flocks and herds, would that satisfy them? Even if we caught all the fish in the sea, would that be enough?" Then the Lord said to Moses, "Is there any limit to my power? Now you will see whether or not my word comes true!" Numbers 11:21-23. This is a great affront to God, to deny his power. That men doubt of God's power, appears by their taking indirect courses; for they would not defraud in their dealings, and use false weights, if they believed the power of God could provide for them; and by depending more upon second causes than upon God. "Even when the disease became life threatening, he did not seek the Lord's help but sought help only from his physicians." 2 Chronicles 16:12.

Use four: If God is infinite in power, let us take heed of hardening our hearts against him. "Who has hardened himself against him and prospered?" Job sends a challenge to all creatures in heaven and earth. Who ever took up the sword against God, and came off conqueror? For a person to go on daringly in any sin, is to harden his heart against God, and to raise a war against heaven. Let him remember God is El-Shaddai, almighty; he will be too hard for those who oppose him. "Have you an arm like God?" Such as will not bow to his golden scepter, shall be broken with his iron rod.

Julian hardened his heart against God, he opposed him to his face; but what did he get at last? Did he prosper? Being wounded in battle, he threw up his blood into the air, and said to Christ, "O Galilean, you have overcome! I acknowledge your power, whose name and truth I have opposed." Will folly contend with wisdom; weakness with power; the finite with the infinite? Oh take heed of hardening your heart against God! He can send legions of angels to avenge his quarrel. It is better to meet God with tears in your eyes—than weapons in your hand. You may overcome him sooner by repentance—than by resistance.

Use five: Get a saving interest in God, and then this glorious power is engaged for you. He promises under oath, that he will put forth the whole power of his Godhead for the good of his people. "The Lord Almighty is the God of Israel, even a God to Israel." This almightiness of God's power is a wonderful support and comfort to the believer. It was Samson's riddle. "Out of the strong came forth sweetness;" so out of the attribute of God's power, out of this strong, comes forth sweetness. It is COMFORT in several cases.

(1.) In case of strong corruption. "My sins," says a child of God, "are potent. I have no power against this army that comes against me. I pray, and humble my soul by fasting; but my sins return upon me!" Ay, but do you believe the power of God? The strong God can conquer your strong corruption; though sin is too hard for you—yet not for him! He can soften hard hearts, and quicken the dead. "Is anything too hard for the Lord?" Set his power to work, by faith and prayer. Say, "Lord! it is not for your honor that the devil should be so prevalent within me; oh, break the head of this leviathan! Abba, Father, all things are possible to you!"

(2.) In case of strong temptation. Satan is called the strong man; but remember the power of God. Christ is called, "The Lion of the tribe of Judah," he has broken the serpent's head upon the cross. Satan is a chained enemy, and a conquered enemy. Our Michael is stronger than the dragon.

(3.) Comfort in case of weakness of grace, and fear of falling away. "I pray—but I cannot send out strong cries. I believe—but the hand of my faith shakes and trembles." Cannot God strengthen weak grace?" "My strength is made perfect in weakness: most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me." "I fear I shall not hold out!" Christian, do you believe the power of God? Has not God preserved your grace thus far? May you not set up your Ebenezer? God has kept your grace hitherto—as a spark in the midst of the ocean; and is not he able still to keep it? "God, in his mighty power, will protect you until you receive this salvation." 1 Peter 1:5. God's mercy pardons us—but his power preserves us. He who by his power keeps the stars, that they do not fall from their orbs—keeps our grace that it does not fail.

(4.) Comfort in case of deficiency in your estate. God can multiply the oil in the cruse; miraculously he can raise up supplies. Cannot he who provides for the birds of the air, provide for his children? Cannot he who clothes the lilies clothe his lambs?

(5.) Comfort in regard of the resurrection. It seems difficult to believe, that the bodies of men, after being eaten up by worms, devoured by beasts and fish, or burned to ashes, should be raised the same bodies; but if we believe the power of God, it is no great wonder. Which is harder—to create, or raise the dead? He who can make a body of nothing, can restore it to its parts when mingled and blended with other substances. "With God all things are possible." If we believe the first article of the creed—that God is almighty; we may quickly believe the other article—the resurrection of the body. God can raise the dead because of his power, and he cannot but raise them because of his truth.

(6.) It is comfort in reference to the church of God. He can save and deliver it when it is brought low. The enemies have power in their hand—but God will restrain them. He can either confine the enemy's power, or confound it. "If God is for us, who can be against us?" God can create rejoicing in Jerusalem. The church in Ezekiel is compared to dry bones—but God made breath to enter into them, and they lived. The ship of the church may be tossed, because sin is in it—but it shall not be overwhelmed, because Christ is in it. All the church's pangs shall help forward her deliverance. "God is our refuge and strength, always ready to help in times of trouble. So we will not fear, even if earthquakes come and the mountains crumble into the sea. Let the oceans roar and foam. Let the mountains tremble as the waters surge!" Psalm 46:1-3.

7. The HOLINESS of God

The next attribute is God's holiness. "Glorious in holiness." Holiness is the most sparkling jewel of his crown; it is the name by which God is known. "Holy and reverend is his name." He is "the holy One." Seraphim cry, "Holy, holy, holy is the Lord Almighty, the whole earth is full of his glory." His power makes him mighty; his holiness makes him glorious. God's holiness consists in his perfect love of righteousness, and perfect abhorrence of evil. He is "of purer eyes than to behold evil, and cannot look on iniquity."

I. God is holy INTRINSICALLY. He is holy in his nature; his very being is made up of holiness, as light is of the essence of the sun. He is holy in his Word. The Word bears a stamp of his holiness upon it, as the wax bears an impression of the seal. "Your Word is very pure." It is compared to silver refined seven times. Every line in the Word breathes sanctity, it encourages nothing but holiness. God is holy in his works. All he does is holy; he cannot act but like himself; he can no more do an unrighteous action, than the sun can darken. "The Lord is holy in all his works."

II. God is holy PRIMARILY. He is the original and pattern of holiness. Holiness began with him who is the Ancient of Days.

III. God is holy EFFICIENTLY. He is the cause of all that is holiness in others. "Every good and perfect gift comes from above." He made the angels holy. He infused all holiness into Christ's human nature. All the holiness we have, is but a crystal stream from this fountain. We borrow all our holiness from God. As the lights of the sanctuary were lighted from the middle lamp, so all the holiness of others is a lamp lighted from heaven. "I am the Lord who makes you holy." God is not only a pattern of holiness—but he is a principle of holiness. His spring feeds all our cisterns; he drops his holy oil of grace upon us.

IV. God is holy TRANSCENDENTLY. "There is none as holy as the Lord." No angel in heaven can measure the dimensions of God's holiness. The highest seraphim is too low of stature to measure these pyramids; holiness in God is far above holiness in saints or angels.

[1] The holiness of God is above holiness in SAINTS. It is a pure holiness. The saints' holiness is like gold in the ore, imperfect; their humility is stained with pride; he who has most faith needs pray, "Lord, help my unbelief!" But the holiness of God is pure, like wine from the grape; it has not the least dash or tincture of impurity mixed with it. It is an unchangeable holiness. Though the saints cannot lose the principle of holiness (for the seed of God remains in them)—yet they may lose some degrees of their holiness. "You have left your first love." Grace cannot die—yet the flame of it may burn very dim. Holiness in the saints is subject to ebbing—but holiness in God is unchangeable; he never lost a drop of his holiness. As he cannot have more holiness, because he is perfectly holy; so he cannot have less holiness, because he is unchangeably holy.

[2] The holiness of God is above the holiness of ANGELS. Holiness in the angels is only a quality, which may be lost, as we see in the fallen angels; but holiness in God is his essence, he is all over holy, and he can as well lose his Godhead as his holiness.

But is he not privy to all the sins of men? How can he behold their impurities, and not be defiled?

God sees all the sins of men—but is no more defiled with them than the sun is defiled with the vapors which rise from the earth. God sees sin, not as a patron to approve it—but as a judge to punish it.

Use one: Is God so infinitely holy? Then see how unlike to God, sin is. Sin is an unclean thing, it is hyperbolically evil. Sin is called an abomination. God has no mixture of evil in him; sin has no mixture of good. Sin is the quintessence of evil, it turns good into evil. Sin has deflowered the virgin soul, made it red with guilt, and black with filth. Sin is called the accursed thing. No wonder, therefore, that God hates sin, being so unlike to him; nay, so contrary to him. Sin strikes at his holiness; it does all it can to spite God; if sin could help it—God would be God no longer.

Use two: Is God the Holy One, and is holiness his glory? How impious are those who are HATERS of holiness! As the vulture hates perfumes, so they hate the sweet perfume of holiness in the saints; their hearts rise in antipathy against holiness. There is not a greater sign of a person devoted to hell, than to hate one for the thing wherein he is most like God.

Others are despisers of holiness. They despise the glory of the Godhead. "Glorious in holiness." The despising holiness is seen in deriding it; and is it not sad that men should deride that which should save them? Surely, that patient will die who derides the only remedy. Deriding the grace of the Spirit comes near to despising the Spirit of grace. Scoffing Ishmael was cast out of Abraham's house. Such as scoff at holiness, shall be cast out of heaven.

Use three: Is God so infinitely holy? Then let us endeavor to imitate God in holiness. "Be holy, for I am holy." There is a twofold holiness; a holiness of equality, and a holiness of similitude. A holiness of equality, no man or angel can reach to. Who can be equally holy with God? Who can parallel him in sanctity? But there is a holiness of similitude, and that we must aspire after—to have some analogy and resemblance of God's holiness in us—to be as like him in holiness as much as we can. Though a candle does not give so much light as the sun—yet it resembles it. We must imitate God in holiness.

If we must be like God in holiness, wherein does our holiness consist?

In two things. In our suitableness to God's nature, and in our subjection to his will.

Our holiness consists in our suitableness to the nature of God. Hence the saints are said to partake of the divine nature, which is not partaking of his essence—but his image. Herein is the saints' holiness, when they are the lively pictures of God. That is—when they bear the image of God's meekness, mercifulness, heavenliness; when they are of the same judgment with God, of the same disposition; when they love what he loves, and hate what he hates.

Our holiness consists also in our subjection to the will of God. As God's nature is the pattern of holiness; so his will is the rule of holiness. It is our holiness, when we do his will; when we bear his will; when what he inflicts wisely we suffer willingly. Our great care should be, to be like God in holiness. Our holiness should be like God's; as his is a real holiness, ours should be. "Righteousness and true holiness." It should not be the paint of holiness—but the reality of holiness. It should not be like the Egyptian temples, beautified on the outside merely—but like Solomon's temple, gold within, Psalm 45:13. "The king's daughter is all glorious within." That I may press you to resemble God in holiness consider,

(1.) How illustrious every holy person is. He is a mirror in which some of the beams of God's holiness shine forth. We read that Aaron put on his garments for glory and beauty. When we wear the embroidered garment of holiness, it is for glory and beauty. A good Christian is ruddy, being sprinkled with Christ's blood; and white, being adorned with holiness. As the diamond to a ring, so is holiness to the soul. Those who oppose our holiness, cannot but admire it.

(2.) It is the great design God carries on in the world, to make a people like himself in holiness. What are all the showers of ordinances for—but to rain down righteousness upon us, and make us holy? What are the promises for—but to encourage holiness? What is the sending of the Holy Spirit into the world for—but to anoint us with the holy unction? What are all afflictions for—but to make us partakers of God's holiness? What are mercies for—but magnets to draw us to holiness? What is the end of Christ's dying—but that his blood might wash away our unholiness? "Who gave himself for us—to purify unto himself a peculiar people." So that if we are not holy—we cross God's great design in the world.

(3.) Our holiness draws God's heart to us. Holiness is God's image; and God cannot choose but love his image where he sees it. A king loves to see his effigies upon coins. "You love righteousness." And where does righteousness grow—but in a holy heart? "You shall be called Hephzibah, for the Lord delights in you." It was her holiness that drew God's love to her. "They shall call them the holy people." God does not value any for their high birth—but only for their holiness.

(4.) Holiness is the only thing that distinguishes us from the reprobate part of the world. God's people have his seal upon them. "The foundation of God stands sure, having this seal, the Lord knows those who are his. And let all who name the name of Christ depart from iniquity." The people of God are sealed with a double seal. Election, "The Lord knows who are his;" and Sanctification, "Let every one depart from iniquity." As a virtuous woman is distinguished from a harlot by her chastity; so holiness distinguishes between the believer and the unbeliever. All who are of God, have Christ for their captain, and holiness is the white color they wear. Heb 2:20.

(5.) Holiness is our honor. Holiness and honor are put together. I Thess 4:4. Dignity goes along with sanctification. "He has washed us from our sins in his blood, and has made us kings unto God." When we are washed and made holy, then we are kings and priests to God. The saints are called vessels of honor; they are called jewels, for the sparkling of their holiness, because filled with wine of the Spirit. This makes them earthly angels.

(6.) Holiness gives us boldness with God. "You shall put away iniquity far from your tabernacles, and shall lift up your face unto God." Lifting up the face is an emblem of boldness. Nothing can make us so ashamed to go to God, as sin. A wicked man in prayer may lift up his hands—but he cannot lift up his face. When Adam had lost his holiness, he lost his confidence with God; he hid himself. But the holy person goes to God as a child to its father; his conscience does not upbraid him with allowing any sin, therefore he can go boldly to the throne of grace, and have mercy to help in time of need.

(7.) Holiness gives peace. Sin raises a storm in the conscience; where there is sin, there is tumult. "There is no peace to the wicked." Righteousness and peace are put together. Holiness is the root which bears this sweet fruit of peace; righteousness and peace kiss each other.

(8.) Holiness leads to heaven. It is the King of heaven's highway. "An highway shall be there, and it shall be called the way of holiness." At Rome there were temples of virtue and honor, and all were to go through the temple of virtue—to the temple of honor. Just so, we must go through the temple of holiness to the temple of heaven. Glory begins in virtue. "Who has called us to glory and virtue." Happiness is nothing else but the quintessence of holiness; holiness is glory militant, and happiness holiness triumphant.

What shall we do to resemble God in holiness?

(1.) Have recourse to Christ's blood by faith. This is the washing of the soul. Legal purifications were types and emblems of it. The Scripture is a mirror to show us our sins; Christ's blood is a fountain to wash them away.

(2.) Pray for a holy heart. "Create in me a clean heart, O God." Lay your heart before the Lord, and say, "Lord, my heart is full of leprosy; it defiles all that it touches! Lord, I am not fit to live with such a heart, for I cannot honor you; nor die with such a heart, for I cannot see you. Oh create in me a clean heart; send your Spirit into me, to refine and purify me, that I may be a temple fit for you, the holy God to inhabit!"

(3.) Walk with those who are holy. "He who walks with the wise shall be wise." Be among the spices—and you will absorb their fragrance. Association begets assimilation. Nothing has a greater power and energy to effect holiness, than the communion of saints.

8. The JUSTICE of God

The next attribute is God's justice. All God's attributes are in unity, and are the same with his essence. Though he has several attributes whereby he is made known to us—yet he has but one essence. A cedar tree may have several branches—yet it is but one cedar. So there are several attributes of God whereby we conceive of him—but only one entire essence. Well, then, concerning God's justice. "Just and righteous is he." "His justice and great righteousness." God is said to dwell in justice. "Righteousness and justice are the foundation of your throne." Psalm 89:14. In God, power and justice meet. Power holds the scepter, and justice holds the balance.

I. What is God's justice?

"Justice is to give everyone his due." God's justice is the rectitude of his nature, whereby he is carried to the doing of that which is righteous and equal. "Shall not he render to every man according to his works?" God is an impartial judge. He judges the cause. Men often judge the person—but not the cause; which is not justice—but malice. "I will go down and see whether they have done according to the cry which is come up unto me." When the Lord is upon a punitive act, he weighs things in the balance; he does not punish rashly. Concerning God's justice, I shall lay down these six positions:

[1] God cannot but be just. His holiness is the cause of his justice. Holiness will not allow him to do anything but what is righteous. He can no more be unjust, than he can be unholy.

[2] God's will is the supreme rule of justice; it is the standard of equity. His will is wise and good. God wills nothing but what is just; and therefore it is just, because he wills it.

[3] God does justice, naturally. Justice flows from his nature. Men may act unjustly, because they are bribed or forced to. But God will not be bribed, because of his justice; he cannot be forced, because of his power. He does justice out of love to justice. "You love righteousness."

[4] Justice is the perfection of the divine nature. Aristotle says, "Justice comprehends in it all virtues." To say God is just, is to say, he is all that is excellent; all perfections meet in him, as lines in a center. He is not only just—but justice itself.

[5] God never did nor can do the least wrong to his creatures. God's justice has been wronged—but his justice never did any wrong. God may not act according to the rigor of the law; he abates something of his severity. He might inflict heavier penalties than he does. "You have punished us less than our iniquities deserve." Our mercies are more than we deserve, and our punishments less.

[6] God's justice is such that it is not fit for any man or angel to expostulate with him, or demand a reason of his actions. God has not only authority on his side—but equity. "I will make justice the measuring line and righteousness the plumb line." Isa 28:17. It is below him to give an account to us, of his proceedings. Which of these two should prevail—God's justice or man's reason? "Who are you, O man, to talk back to God? Shall what is formed say to him who formed it—Why did you make me like this?" Romans 9:20. The plumb line of our reason is too short—to fathom the depth of God's justice. Rom 11:33. "Oh, the depth of the riches both of the wisdom and the knowledge of God! How unsearchable His judgments and untraceable His ways!" We are to adore God's justice, where we cannot see the reason of it.

II. God's justice runs in two channels. It is seen in two things, the distribution of rewards and punishments.

[1] In rewarding the virtuous. "Truly there is a reward for the righteous." The saints shall not serve him for nothing; though they may be losers for him, they shall not be losers by him. "God is not unjust to forget your work and labor of love, which you have showed to his name." He gives a reward, not because we have deserved it—but because he has promised it.

[2] He is just in punishing offenders. He is just. (1.) Because he punishes sinners by a law. "Where there is no law, there is no transgression." But God has given men a law, and they break it, therefore he punishes them justly. (2.) God is just in punishing the wicked, because he never punished them, but upon full proof and evidence. What greater evidence than for a man's own conscience to be witness against him! There is nothing God charges upon a sinner but conscience sets its seal to the truth of it.

Use one: See here another flower of God's crown—he is just and righteous. He is the exemplar and pattern of justice.

How can it be consistent with God's justice, that the wicked should prosper in the world? "Why does the way of the wicked prosper? Why do the treacherous live at ease?" Jeremiah 12:1. Such as are highest in sin--are often highest in prosperity. This has led many to question God's justice. Diogenes seeing a thief live on affluently, said, "Surely God has cast off the government of the world, and does not care how things go on here below."

(1.) The wicked may be sometimes instruments to do God's work. Though they do not design his glory—yet they may promote it. Cyrus was instrumental in the building of God's temple in Jerusalem. There is some kind of justice, that they should have a temporal reward. God lets those prosper under whose wing his people are sheltered. God will not be in any man's debt. "Who has kindled a fire on my altar for nothing?"

(2.) God lets men go on in sin, and prosper, that he may leave them more inexcusable. "I gave her space to repent of her fornication." God adjourns the sessions, spins out his mercies towards sinners; and if they repent not, his patience will be a witness against them, and his justice will be more cleared in their condemnation. "That you might be justified when you speak, and be clear when you judge."

(3.) God does not always let the wicked prosper in their sin. Some he punishes openly, that his justice may be taken notice of. "The Lord is known by the judgment which he executes;" that is, his justice is seen by striking men dead in the very act of sin. Thus he struck Zimri and Cozbi in the act of uncleanness.

(4.) If God lets men prosper a while in their sin, his vial of wrath is all this while filling; his sword is all this time sharpening. Though God may forbear with men a while—yet long forbearance is no forgiveness. The longer God is in taking his blow, the heavier it will be at last! As long as there is eternity, God has time enough to reckon with his enemies!

God's justice may be as a sleeping lion—but the lion will awake at last, and roar upon the sinner! Do not Nero, and Julian, and Cain, now meet with God's justice?

But God's own people often suffer great afflictions; they are injured and persecuted. "This is what the wicked are like—always carefree, they increase in wealth. Surely in vain have I kept my heart pure; in vain have I washed my hands in innocence. For I am afflicted all day long, and punished every morning." Psalm 73:12-14. How can this be consistent with God's justice?

(I,) That is a true rule of Austin, "God's ways of judgment are sometimes secret—but never unjust!" The Lord never afflicts his people without a cause; he cannot be unjust towards them. There is some good in the godly, therefore the wicked afflict them; there is some evil in them, therefore God afflicts them. God's own children have their blemishes. "But aren't you also guilty of sins against the Lord your God?" 2 Chronicles 28:10. These spiritual diamonds—have they no flaws? Do we not read of the spots of God's children? Are not they guilty of much pride, censoriousness, passion, worldliness? Though, by their profession, they should resemble the birds of paradise, to fly above, and feed upon the dew of heaven; yet, as the serpent, they lick the dust. These sins of God's people, do more provoke God than the sins of others. "The Lord saw this and was filled with loathing. He was provoked to anger by his own sons and daughters." Deut 32:19. The sins of others pierce Christ's side; the sins of His people wound his heart. Therefore is not God just in all the afflictions which befall them? "You only have I chosen of all the families of the earth; therefore I will punish you for all your sins." Amos 3:2. I will punish you sooner, surer, sorer, than others.

(2.) The trials and sufferings of the godly, are to refine and purify them. God's furnace is in Zion. Is it any injustice in God to put his gold into the furnace to purify it? Is it any injustice in God, by afflicting his people, to make them partakers of his holiness? What more proclaims God's faithfulness, than to take such a course with them as may make them better? "In faithfulness you have afflicted me."

(3.) What injustice is it in God to inflict a less punishment; in order to prevent a greater punishment? The best of God's children have that in them which is meritorious of hell. Does God do them any wrong, if he uses only the rod, where they have deserved the scorpion? Is the father unjust, if he only corrects his child, who has deserved to be disinherited? If God deals so favorably with his children, he only puts wormwood in their cup, whereas he might put fire and brimstone! They should rather admire his mercy than complain of his injustice.

How can it stand with God's justice, that all men being equally guilty by nature, he does pass by one and save another? Why does he not deal with all alike?

"Is there unrighteousness with God? God forbid." "Does the Almighty pervert justice?"

(1.) God is not bound to give an account of his actions to his creatures. If none may question a king, much less God. It is sufficient that God is Lord paramount; he has a sovereign power over his creatures, therefore can do no injustice. "Has not the potter power over the clay, of the same lump to make one vessel to honor, and another to dishonor?" God has liberty in his own bosom, to save one, and not another; and his justice is not at all impeached or blemished. If two men owe you money, you may, without any injustice, remit the debt to one, and exact it of the other. If two malefactors are condemned to die, the king may pardon the one and not the other: he is not unjust if he lets one suffer, because he offended the law; nor if he saves the other, because he will make use of his prerogative as he is king.

(2.) Though some are saved and others perish—yet there is no unrighteousness in God; because, whoever perishes, his destruction is of himself. "O Israel, you have destroyed yourself." God offers grace— and the sinner refuses it. Is God bound to give grace? If a surgeon comes to heal a man's wound, and he will not be healed—is the surgeon bound to heal him? "I have called—and you refused." "Israel would not submit to me." Psalm 81:11. God is not bound to force his mercies upon men. If they willfully oppose the offer of grace, their sin is to be regarded as the cause of their perishing, and not God's justice.

Use two: See the difference between God and a great part of the world.

(1.) They are unjust in their courts of law—they pervert justice. "They decree unrighteous decrees." The Hebrew word for a judge's robe signifies prevarication, deceit, or injustice, which is more often true of the judge than of the robe. What is a good law without a good judge? Injustice lies in two things—either not to punish where there is a fault, or, to punish where there is no fault.

(2.) Men are unjust in their dealings. This is, [1] In using false weights. "The balances of deceit are in his hand." It is sad to have the Bible in one hand, and false weights in the other. Or, [2] In adulterating commodities. "Your wine is mixed with water," or when bad grain is mixed with good, and sold for pure grain. I can never believe he is good in the first table of the law—who is not good in the second. He cannot be godly, who is not just. Though God does not bid you be as omnipotent as he is—yet he bids you be as just as he is.

Use three: Imitate God in justice. Let Christ's golden maxim be observed, "in everything, do to others what you would have them do to you." Matt 7:12. You would not have them wrong you—neither must you wrong them; rather suffer wrong—than do wrong. "Why do you not rather be wronged?" Oh be exemplary for justice! Let justice be your ornament. "I put on righteousness (namely, justice) as a robe and a diadem." A robe for its graceful beauty; and I put it on, [and I was clothed in righteousness]. A judge puts on his robe, and takes it off again at night; but Job did so put on justice, as he did not take it off until death. We must not lay off this robe of justice until we lay down our bodies in the grave. If you have anything of God in you, you will be like him. By every unjust action, you deny yourselves to be Christians, you stain the glory of your profession. Heathen will rise up in judgement against you. The sun might sooner alter his course, than God could be turned from doing justice.

Use four: If God is just, there will be a day of judgement. Now things are out of course; sin is rampant, saints are wronged, they are often defeated in a righteous cause, they can meet with no justice here, justice is turned into wormwood. But there is a day coming, when God will set things right; he will do every man justice; he will crown the righteous, and condemn the wicked. "He has appointed a day in which he will judge the world" If God is a just God, he will take vengeance. God has given men a law to live by, and they break it. There must be a day for the execution of offenders. A law not executed is but like a wooden dagger—for a show. At the last day, God's sword shall be drawn out against offenders; then his justice shall be revealed before all the world. "God will judge the world in righteousness." "Shall not the Judge of all the earth do right?" The wicked shall drink a sea of wrath—but not sip one drop of injustice! At that day shall all mouths be stopped, and God's justice shall be fully vindicated from all the cavils and clamors of unjust men.

Use five: Comfort to the true penitent. As God is a just God, he will pardon him. If man acknowledges his sin—God spares him. "If we confess our sins (that is confess and forsake), he is just to forgive us our sins." God is not only merciful, but just. Why just? Because he has promised to forgive such. "He who conceals his sins does not prosper, but whoever confesses and renounces them finds mercy." Proverbs 28:13. If your heart has been broken for and from sin—you may not only plead God's mercy—but his justice for the pardoning of your sin. Show him his promise, and he cannot deny himself.

9. The MERCY of God.

The next attribute is God's goodness or mercy. Mercy is the result and effect—of God's goodness. So then this is the next attribute, God's goodness or mercy. The most learned of the heathens thought they gave their God Jupiter two golden characters when they styled him good and great. Both these meet in God, goodness and greatness; mercy and majesty. God is essentially good in himself, and relatively good to us. "You are good, and do good." This relative goodness is nothing else but his mercy, which is an innate propensity in God to pity and support such as are in misery.

I. Concerning God's mercy, I shall lay down these twelve positions.

[1] It is the great design of the Scripture to represent God as merciful. This is a loadstone to draw sinners to him. "I am the Lord, I am the Lord, the merciful and gracious God. I am slow to anger and rich in unfailing love and faithfulness. I show this unfailing love to many thousands by forgiving every kind of sin and rebellion. Even so I do not leave sin unpunished." Exodus 34:6-7. Here are six expressions to set forth God's mercy, and but one to set forth his justice. "God's mercy is far above the heavens." God is represented as a king, with a rainbow about his throne. Rev 4:4. The rainbow was an emblem of mercy. The Scripture represents God in white robes of mercy—more often than with garments rolled in blood; with his golden scepter—more often than his iron rod.

[2] God is more inclined to mercy, than wrath. Mercy is his darling attribute, which he most delights in. "Who is a God like you, who pardons sin and forgives the transgression of the remnant of his inheritance? You do not stay angry forever but delight to show mercy." Micah 7:18. Mercy pleases him. "It is delightful to the mother," says Chrysostom, "to have her breasts drawn; so it is to God to have the breasts of his mercy drawn." "Fury is not in me," that is, I do not delight in it. Acts of severity are rather forced from God; he does not afflict willingly. "For he does not willingly bring affliction or grief to the children of men." Lamentations 3:33.

The bee naturally gives honey, it stings only when it is provoked. Just so, God does not punish until he can bear no longer. "So that the Lord could bear no longer, because of the evil of your doings." Mercy is God's right hand that he is most used to; inflicting punishment is called his "strange work." He is not used to it. When the Lord would shave off the pride of a nation, he is said to use a hired razor, as if he had none of his own. "On that day the Lord will use a razor hired from beyond the Euphrates River—the king of Assyria—to shave the head, the hair on the legs, and to remove the beard as well." Isaiah 7:20. "He is slow to anger," but "ready to forgive."

[3] There is no condition—but we may spy mercy in it. When the church was in captivity, she cried out, "It is of the Lord's mercies that we are not consumed." Geographers write of Syracuse in Sicily, that it is so situated that the sun is never out of sight. In all afflictions we may see some sunshine of mercy. That outward and inward troubles do not come together is mercy.

[4] Mercy sweetens all God's other attributes. God's holiness without mercy, and his justice without mercy—would be dreadful. When the water was bitter, and Israel could not drink, Moses cast a tree into the waters, and then they were made sweet. How bitter and dreadful were the other attributes of God—did not mercy sweeten them! Mercy sets God's power on work to help us; it makes his justice become our friend.

[5] God's mercy is one of the most orient pearls of his crown; it makes his Godhead appear amiable and lovely. When Moses said to God, "I beseech you—show me your glory;" the Lord answered him, "I will make all my goodness pass before you, and I will show you mercy." God's mercy is his glory. His holiness makes him illustrious; his mercy makes him endearing.

[6] Even the worst people taste God's mercy. Such as fight against God's mercy, taste of it; the wicked have some crumbs from mercy's table. "The Lord is good to all." Sweet dewdrops are on the thistle, as well as on the rose. The diocese where mercy visits is very large. Pharaoh's head was crowned, though his heart was hardened.

[7] Mercy coming to us in salvation, is sweetest. It was mercy that God would give Israel rain, and bread to the full, and peace, and victory over their enemies—but it was a greater mercy that God would be their God. To have health is a mercy—but to have Christ and salvation is a greater mercy. Saving mercy, is like the diamond in the ring, which casts a more sparkling luster.

[8] One act of mercy engages God to another. Men argue thus, "I have shown you kindness already, therefore trouble me no more." But, because God has shown saving mercy, he is more ready still to show mercy. His mercy in election makes him justify, adopt, glorify; one act of mercy engages God to more. A parent's love to his child makes him always giving.

[9] All the mercy in the creature is derived from God, and is but a drop from this ocean. The mercy and pity a mother has to her child, is from God; he who puts the milk in her breast puts the compassion in her heart. God is called, "The Father of mercies," because he begets all the mercies in the world. If God has put any kindness into the creature, how much kindness is in him who is the Father of mercy!

[10] As God's mercy makes the saints happy—so it should make them humble. Mercy is not the fruit of our goodness—but the fruit of God's goodness. Mercy is a gift which God bestows. They have no cause to be proud, who live upon the alms of God's mercy. "If I am righteous—yet will I not lift up my head." That is, all my righteousness is the effect of God's mercy, therefore I will be humble and will not lift up my head.

[11] Mercy stays the speedy execution of God's justice. Sinners continually provoke God, and make "the fury come up in his face." Why is it, that God does not immediately arrest and condemn them? It is not that God cannot do it, for he is armed with omnipotence—but it is from his mercy. Mercy gets a reprieve for the sinner—and stops the speedy process of justice. God would, by his goodness, lead sinners to repentance.

[12] It is dreadful to have mercy as a witness against any one. It was sad with Haman, when the queen herself accused him. So will it be when this queen of mercy shall stand up against a person and accuse him! It is only mercy that saves a sinner; how sad then to have mercy become an enemy! If mercy is an accuser, who shall be our advocate? The sinner never escapes hell, when mercy draws up the indictment.

I might show you several kinds of mercy—as preventing mercy, sparing mercy, supplying mercy, guiding mercy, accepting mercy, healing mercy, quickening mercy, supporting mercy, forgiving mercy, correcting mercy, comforting mercy, delivering mercy, crowning mercy; but I shall speak of,

II. The qualifications or PROPERTIES of God's mercy.

[1] God's mercy is FREE. To set up merit—is to destroy mercy. We cannot deserve mercy, because we are polluted in our blood; nor can we force God to show mercy—for then it would not be mercy. We may force God to punish us—but not to love us. "I will love them freely." Every link in the chain of salvation is wrought and interwoven with free grace. Election is free. "He has chosen us in him, according to the good pleasure of his will." Justification is free. "Being justified freely by his grace." Salvation is free. "According to his mercy he saved us." Do not say, "I am unworthy, therefore I cannot be saved;" for mercy is free. If God would show mercy to such only as are worthy—he would show no mercy at all.

[2] God's mercy is an overflowing mercy; it is INFINITE. "Plenteous in mercy." "Rich in mercy." "Multitude of mercies." The vial of wrath drops—but the fountain of mercy runs in streams. The sun is not so full of light—as God is of mercy. God has morning mercies. "His mercies are new every morning." He has night mercies. "In the night his song shall be with me." God has mercies under heaven, which we taste; and in heaven, which we hope for.

[3] God's mercy is ETERNAL. "The mercy of the Lord is from eternity to eternity." Psalm 103:17. "His mercy endures forever," is repeated twenty-six times in Psalm 136. The souls of the blessed shall be ever bathing themselves in this sweet and pleasant ocean of God's mercy! God's anger to his children lasts but a while, "but his mercy lasts forever." As long as he is God, he will be showing mercy. As his mercy is overflowing, so it is ever-flowing.

Use one: We are to look upon God in PRAYER, not in his judgment robes—but clothed with a rainbow full of mercy and clemency. Add wings to prayer. When Jesus Christ ascended up to heaven, that which made him go up there with joy was, "I go to my Father!" Just so, that which should make our hearts ascend with joy in prayer, is, "We are going to the Father of mercy, who sits upon the throne of grace!" Go to prayer with confidence in God's mercy; as a cold person goes to a fire, saying, "it will warm me, not burn me."

Use two: BELIEVE in his mercy. "I will trust in the mercy of God forever." God's mercy is an open fountain. Let down the bucket of faith—and you may drink of this fountain of salvation. What greater encouragement to believe—than God's mercy? God counts it his glory to be scattering pardons; he is desirous that sinners should touch the golden scepter of his mercy, and live. This willingness in God to show mercy appears two ways:

(1.) By entreating sinners to come and lay hold on his mercy. "Whoever will, let him come, and take the water of life freely." Mercy woos sinners, it even kneels down to beg them. It would be strange for a prince to beg a condemned man to accept of pardon. God says, "Poor sinner, allow me to love you, be willing to let me save you."

(2.) By his joyfulness when sinners lay hold on his mercy. What is God the better, whether we receive his mercy or not? What is the fountain profited that others drink of it? Yet such is God's goodness, that he rejoices at the salvation of sinners, and is glad when his mercy is accepted! When the prodigal son came home the father was glad, and made a feast to express his joy; so, God rejoices when a poor sinner comes in, and lays hold of his mercy. What an encouragement is here to believe in God! He is a God of pardons. "You are a God of forgiveness, gracious and merciful, slow to become angry, and full of unfailing love and mercy." Neh 9:17. Mercy pleases him. "Where is another God like you, who pardons the sins of the survivors among his people? You cannot stay angry with your people forever, because you delight in showing mercy." Micah 7:18.

Nothing harms us but unbelief. Unbelief stops the current of God's mercy from running. It shuts up God's affections, closes the orifice of Christ's wounds, so that no healing virtue will come out. "He did not many mighty works there, because of their unbelief." Why do you not believe in God's mercy? Do your sins discourage you? God's mercy can pardon great sins, nay, because they are great. "For the sake of your name, O Lord, forgive my iniquity, though it is great." Psalm 25:11. The sea covers the rocks as well as the sands. Some who had a hand in crucifying Christ, found mercy. As far as the heavens are above the earth, so far is God's mercy above our sins! What will entice us to believe, if not the mercy of God?

Use three: Take heed of ABUSING the mercy of God. Do not suck poison, out of the sweet flower of God's mercy. Do not think that because God is merciful, you may go on in sin; this is to make God's mercy your enemy. None might touch the ark but the priests, who by their office were more holy. Just so, none may touch the ark of God's mercy, but such as are resolved to be holy. To sin because God's mercy abounds—is the devil's logic! He who sins because of God's mercy—is like one who wounds his head because he has a plaster. He who sins because of God's mercy—shall have judgement without mercy. Mercy abused, turns to fury. "Let none of those who hear the warnings of this curse consider themselves immune, thinking, 'I am safe, even though I am walking in my own stubborn way.' This would lead to utter ruin! The Lord will not pardon such people. His anger and jealousy will burn against them. All the curses written in this book will come down on them!" Deuteronomy 29:19-20.

Nothing is colder than lead when taken out of the mine; and nothing more scalding when it is heated. Nothing is blunter than iron—yet nothing is sharper when it is whetted. Just so, nothing is sweeter than mercy—when it is improved; yet nothing is fiercer than mercy—when it is abused! "The mercy of the Lord is upon those who fear him." Mercy is not for those who sin and fear not—but for those who fear and sin not. God's mercy is a holy mercy; where it pardons it sanctifies.

What shall we do to be savingly interested in God's mercy?

(1.) Be sensible of your needs. See how much you stand in need of pardoning, saving mercy. See yourselves as orphans. "In you, the fatherless find mercy." God bestows the alms of mercy only on such as are indigent. Be emptied of all opinion of self-worthiness. God pours the golden oil of mercy into empty vessels.

(2.) Go to God for mercy. "Have mercy upon me, O God!" "Do not put me off with common mercy, which reprobates may have! Give me not only acorns but pearls! Give me not only mercy to feed and clothe me—but mercy to save me! Give me the cream of your mercies! Lord! let me have saving mercy and loving-kindness. Give me such mercy as speaks your electing love to my soul."

"Who crowns you with loving-kindness and tender mercies." Oh pray for mercy! God has treasures of mercy! Prayer is the key which opens these treasures; and in prayer, be sure to carry Christ in your arms, for all the mercy comes through Christ! "So Samuel took a young lamb and offered it to the Lord as a whole burnt offering. He pleaded with the Lord to help Israel—and the Lord answered." 1 Samuel 7:9. Carry the lamb Christ in your arms, go in his name, present his merits; say, "Lord! here is Christ's blood, which is the price of my pardon! Lord! show me mercy, because Christ has purchased it!" Though God may refuse us when we come for mercy in our own name—yet he will not when we come in Christ's name. Plead Christ's atonement; this is an argument which God cannot deny.

Use four: Such as have found mercy are exhorted to three things—

(1.) To be upon Gerizim—the mount of blessing and praising. They have not only heard the King of heaven is merciful—but they have found it so! The honeycomb of God's mercy has dropped upon them! When in needs, mercy supplied them; when they were near unto death, mercy raised them from the sick-bed; when covered with guilt, mercy pardoned them. "Bless the Lord, O my soul, and all that is within me, bless his holy name!" Oh, how should the vessels of mercy run over with praise! "I used to scoff at the name of Christ. I hunted down his people, harming them in every way I could. But God had mercy on me." 1 Timothy 1:13. "I am a miracle of mercy! As the sea overflows and breaks down the banks, so the mercy of God broke down the banks of my sin, and mercy sweetly flowed into my soul!"

You who have been monuments of God's mercy—should be trumpets of praise! You who have tasted the Lord is gracious, tell others what experiences you have had of God's mercy, that you may encourage them to seek to him, for mercy. "I will tell you what God has done for my soul." "When I found my heart dead, God's Spirit came upon me mightily, and the blowing of that wind made the withering flowers of my grace revive!" Oh tell others of God's goodness, that you may set others blessing him, and that you may make God's praises live when you are dead.

(2.) To love God. Mercy should be the attraction of love. "I will love you, O Lord, my strength." The Hebrew word for love signifies, to love out of the inward affections. God's justice may make us fear him, his mercy makes us love him. If God's mercy will not produce love, what will? We are to love God for giving us our food, much more for giving us grace. We are to love God for sparing mercy, much more for saving mercy. Surely, that heart is made of marble, which the mercy of God will not dissolve into love. "I would hate my own soul," says Augustine, "if I did not find it loving God."

(3.) To imitate God in showing mercy. As God is the Father of mercy, show yourselves to be his children—by being like him. Ambrose says, "The sum and definition of true religion is—Be rich in works of mercy, be helpful to the bodies and souls of others. Scatter your golden seeds; let the lamp of your profession be filled with the oil of love. Be merciful in giving and forgiving." "Be merciful—as your heavenly Father is merciful."

10. The TRUTH of God.

The next attribute is God's truth. "A God of truth and without iniquity; just and righteous is he." "For your mercy is great unto the heavens, and your truth unto the clouds." "Plenteous in truth."

God is the truth. He is true in a physical sense; true in his being: he has a real subsistence, and gives a being to others. He is true in a moral sense; he is truth without error; truth without deceit. God is prima veritas, the pattern and prototype of truth. There is nothing true but what is in God—or comes from God.

I shall speak of God's truth, as it is taken from his veracity in making good his promises. "There has not failed one word of all his good promise." The promise is God's pledge; God's truth is the seal set to his pledge.

There are two things to be observed in the promises of God to comfort us.

[1] Observe he POWER of God, whereby he is able to fulfill the promise. God has promised to subdue our corruption. "He will subdue our iniquities." Oh, says a believer, my corruption is so strong, that I am sure I shall never get the mastery of it. Abraham looked at God's power. "Being fully persuaded that what God had promised he was able to perform." He believed that God, who could make a world, could make Sarah's dry breasts give suck. It is faith's support—that there is nothing too hard for God. He who could bring water out of a rock, is able to bring to pass his promises.

[2] Observe the TRUTH of God, in the promises. God's truth is the seal set to the promise. "In hope of eternal life, which God, who cannot lie has promised." 'Eternal life'—there is the sweetness of the promise. 'God which cannot lie'—there is the certainty of it. Mercy makes the promise; truth fulfills the promise. God's providences are uncertain—but his promises are the 'sure mercies of David." "God is not a man who he should change." The word of a prince cannot always be taken—but God's promise is inviolable. God's truth is one of the richest jewels of his crown, and he has pawned it in a promise. "Although my house be not so with God—yet he has made with me an everlasting covenant, ordered in all things and sure." 'Although my house be not so,' that is, though I fail much of that exact purity the Lord requires—yet he has made with me an everlasting covenant, that he will pardon, adopt, and glorify me; and this covenant is ordered in all things and sure.

"The elements shall melt with fervent heat;" but God's covenant abides firm and inviolable, being sealed with the truth of God. Nay, God has added to his word his oath—wherein he pawns his being, life, and righteousness to make good the promise. If as often as we break our vows with God, he would break promise with us, it would be very deplorable. But his truth is engaged in his promise, therefore it is like the law of the Medes and Persians, which cannot be altered. "We are not," says Chrysostom, "to believe our senses so much as we are to believe the promises." Our senses may fail us—but the promise cannot, being built upon the truth of God. God will not deceive the faith of his people; nay, he cannot. "God, who cannot lie, has promised." He can as well part with his Deity—as his verity. God is said to be abundant in truth. Exod 34:6. What does that signify? If God has made a promise of mercy to his people, he will be so far from coming short of his word—that he will be better than his word. He often does more than he has said—but never less. He is abundant in truth.

(1.) The Lord may sometimes delay a promise—but he will never deny a promise. He may delay a promise. God's promise may lie a good while, as seed under ground—but at last it will spring up into a crop. He promised to deliver Israel from the iron furnace—but this promise was over four hundred years in travail, before it gave birth. Simeon had a promise that he should not depart, "until he had seen the Lord's Christ." But it was a long time coming. But a little before his death—he did see Christ. Though God delays the promise—he will never deny a promise. Having given his bond—in due time the money will be paid.

(2.) God may change his promise—but he will not break it. Sometimes God changes a temporal promise, into a spiritual promise. "The Lord shall give that which is good." This may not be fulfilled in a temporal sense—but a spiritual sense. God may let a Christian be cut short in temporals—but he makes it up in spirituals. If he does not increase the basket and the store, he gives increase of faith, and inward peace. Here he changes his promise—but he does not break it; he gives that which is better. If a man promises to pay me in farthings, and he pays me in a better coin, as in gold, he does not break his promise. "I will not allow my faithfulness to fail." In the Hebrew it is, "I will not allow my faithfulness to lie."

How does it consist with the truth of God, that he "wants all men to be saved and to come to the knowledge of the truth"—and yet some still perish?

Augustine understands it, not of every individual person—but some of all kinds of people shall be saved. As in the ark, God saved all the living creatures; not every individual bird or fish was saved, for many perished in the flood; but all, that is, some of every kind were saved. In this sense, God will have all to be saved, that is—some out of each of nations.

It is said, Christ died for all. "He is the Lamb of God who takes away the sins of the world." How does this consist with God's truth, when some are vessels of wrath? Rom 9:92.

(1.) We must qualify the term world. The world is taken either in a limited sense, for the world of the elect; or in a larger sense, for both elect and reprobates. "Christ takes away the sins of the world," that is, the world of the elect.

(2.) We must qualify also Christ's dying for the world. Christ died sufficiently for all, not effectually. There is the value of Christ's blood, and the virtue of Christ's blood. Christ's blood has value enough to redeem the whole world—but the virtue of it is applied only to such as believe. Christ's blood has the value to save all, but it is not efficacious for all. All are not saved, because some put away salvation from them, "We had to speak the word of God to you first. Since you reject it and do not consider yourselves worthy of eternal life, we now turn to the Gentiles." Acts 13:46. Others vilify Christ's blood, counting it an unholy thing.

Use one: The truth of God, is a great pillar for our faith. Were he not a God of truth—we could not believe him—our faith would be an empty dream. But he is truth itself, and not a word which he has spoken shall fall to the ground.

The truth of God, is the object of trust. The truth of God is an immovable rock, on which we may venture our salvation. Isa 59:15, "Truth fails," that is—truth on earth fails—but not truth in heaven. God can as well cease to be God, as cease to be true. Has God said, he "will do good to the soul who seeks him," and he will "give rest to the weary." Here is a safe anchor-hold, he will not alter the thing which has gone out of his lips. The truth of the God of heaven is engaged for believers. Can we have better security? The whole earth hangs upon the word of God's power—and shall not our faith hang upon the word of God's truth? Where can we rest our faith, but upon God's faithfulness? There is nothing else we can securely believe in, but the truth of God. To trust in ourselves is to build upon quick sands; but the truth of God is a golden pillar for faith to rest upon. God cannot deny himself. "If we believe not—yet he abides faithful; he cannot deny himself." Not to believe God's veracity, is to affront God. "He who believes not, has made God a liar." A person of honor cannot be more affronted or provoked, than when he is not believed, and called a liar. He who denies God's truth, says that God's promise is no better than a forged deed. Can there be a greater affront offered to God?

Use two: If God is a God of truth, he is true to his THREATENINGS. The threatenings are a flying scroll against sinners. God has threatened, "Surely God will crush the heads of his enemies, the hairy crowns of those who go on in their sins." Psalm 68:21. He has threatened to judge adulterers. Heb 13:3. To be avenged upon the malicious. Psalm 10:14, "You behold mischief and spite, to requite it with your own hand;" and to "rain fire and brimstone upon the sinner." God is as true to his threatenings as to his promises. To show his truth, he has executed his threatenings, and let his thunderbolts of judgment fall upon sinners in this life. He struck Herod in the act of his pride. He has punished blasphemers. Olympius, an Arian bishop, reproached and blasphemed the blessed Trinity, and immediately lightning fell down from the heaven upon him and consumed him. Let us fear the threatening that we may not feel it.

Use three: Is God a God of truth? Let us be like God in truth.

(1.) We must be true in our WORDS. Pythagoras being asked what made men like God, answered, "When they speak truth." It is the distinction of a man who shall go to heaven, that "He speaks the truth in his heart."

Truth in our words, is opposed to all LYING. "Putting away lying, speak everyone truth to his neighbor." Lying is when one speaks that as truth, which he knows to be false. A liar is most opposite to the God of truth. There are, as Augustine says, two sorts of lies. There is an officious lie—when a man tells a lie for his profit; as, when a tradesman says his commodity cost him so much, when perhaps it did not cost him half so much. He who will lie in his trade—shall lie in hell. There is a jesting lie—when a man tells a lie in sport, to make others merry—and goes laughing to hell. He who tells a lie makes himself like the devil. "The devil is a liar, and the father of lies." John 8:44. He deceived our first parents by a lie. Some are so wicked, that they will not only speak an untruth—but will swear to it; nay, they will wish a curse upon themselves, if that untruth is not true.

I have read of a woman, one Anne Avarie, who in 1575, being in a shop, wished that she might die, if she had not paid for the wares she took, and fell down speechless immediately and died. A liar is not fit to live in a commonwealth. Lying takes away all society and converse with men. How can you converse with a man—when you cannot believe what he says? Lying shuts men out of heaven. "Outside are dogs, and whoever loves and makes a lie."

As it is a great sin to tell a lie—so it is a worse sin to teach a lie. "The prophet that teaches lies." He who teaches error, teaches lies. He spreads the plague; he not only damns himself—but helps to damn others!

Truth in our words, is opposed to all DECEIT. The heart and tongue should go together, as the dial goes exactly with the sun. To speak fair to one's face, and not to mean what one speaks, is no better than a lie. "His words were smoother than oil—but war was in his heart." Some have an art to flatter and deceive. Jerome, speaking of the Arians, says, "they pretended friendship, they kissed my hands—but plotted mischief against me." "A man who flatters his neighbor, spreads a net for his feet." Deadly poison can be hidden under sweet honey. Falsehood in friendship, is a lie. Counterfeiting friendship, is worse than counterfeiting money.

(2.) We must be true in our PROFESSION of religion. Let practice go along with profession. "Righteousness and true holiness." Hypocrisy in religion is a lie. The hypocrite is like a face in a mirror, which is the 'show of a face'—but no true face. He makes show of holiness—but has no truth in it. Ephraim pretended to be that which he was not; and what does God say of him? "Ephraim compasses me about with lies." By a lie in our words, we deny the truth; by a lie in our profession, we disgrace the truth. Not to be to God what we profess to others—is telling a lie; and the Scripture makes it little better than blasphemy. "I know the blasphemy of those who say they are Jews—and are not."

Oh! I beseech you, labor to be like God. He is a God of truth. He can as well part with his Deity—as his verity. Be like God, be true in your words, be true in your profession. God's children are children that will not lie. When God sees "truth in the inward parts," and "lips in which is no deceit," he sees his own image—which draws his heart towards us. Likeness produces love.

11. The UNITY of God.

Question 5: Are there more Gods than one?

Answer: There is but one only, the living and true God.

That there is a God has been proved; and those who will not believe the unity of his essence, shall feel the severity of his wrath. "Hear, O Israel, the Lord our God is one Lord." He is "the only God." "Know therefore this day, and consider it in your heart, that the Lord he is God in heaven above, and upon the earth beneath, there is none else." "A just God and a Savior; there is none beside me." There are many ceremonial gods. Kings represent God; their regal scepter is an emblem of his power and authority. Judges are called gods. "I have said, You are gods," Psalm 82:6, namely," set in God's place to do justice; but these are dying gods. "But in death you are mere men. You will fall as any prince, for all must die." Verse 7. "There are those who are called gods—but to us there is but one God."

I. There is but one First Cause that has its Being of itself, and on which all other beings depend. As in the heavens, the primum mobile moves all the other orbs; so God gives life and motion to everything that exists. There can be but one God, because there is but one First Cause.

II. There is but one infinite Being, therefore there is but one God. There cannot be two infinites. "Do not I fill heaven and earth, says the Lord?" Jer 23:34. If there is one infinite, filling all places at once—how can there be any room for another infinite to subsist?

III. There is but one Omnipotent Power. If there be two Omnipotents, then we must always suppose a contest between these two: that which one would do, the other power, being equal, would oppose, and so all things would be brought into confusion. If a ship should have two pilots of equal power, one would be ever crossing the other; when one would sail, the other would cast anchor; there would be confusion, and the ship must perish. The order and harmony in the world, or the constant and uniform government of all things—is a clear argument that there is but one Omnipotent, one God who rules all. "I am the first, and I am the last, and beside me there is no God."

Use one: INFORMATION.

(1.) If there be but one God, then it excludes all other gods. Some have imagined that there were two gods; others, that there were many gods; as the Polytheists. The Persians worshiped the sun; the Egyptians the lion and elephant; the Grecians worshiped Jupiter. These "are in error, not knowing the Scriptures." Their faith is a fable. "God has given them up to strong delusions, to believe a lie, that they may be damned."

(2.) If there be but one God, then there can be but one true true religion in the world. "One Lord, one faith." If there were many gods, then there might be many religions, and every God would be worshiped in his way; but if there is but one God, there is but one true religion; one Lord, one faith. Some say, we may be saved in any religion; but it is absurd to imagine that God who is One in essence, should appoint many different religions in which he will be worshiped. It is as dangerous to set up a false religion, as to set up a false God. There are many ways to hell; men may go there whichever way their fancy leads them; but there is only one true road to heaven, namely, faith and holiness. There is no way to be saved, but this. As there is but one God, so there is but one true religion.

(3.) If there be but one God, then there is but One whom you need chiefly to study to please—and that is God. If there were many gods, we would be hard put to it to please them all. One would command one thing, another the contrary; and to please two contrary masters is impossible; but there is only one God. Therefore you have but One to please. As in a kingdom there is but one king, therefore everyone seeks to ingratiate himself into his favor. Just so, there is but one true God; therefore our main work is to please him. Be sure to please God, whoever else you displease. This was Enoch's wisdom. He had this testimony before he died, that "he pleased God."

What does this pleasing God imply?

(1.) We please God when we comply with his will. It was Christ's food and drink to do his Father's will, John 4:44, and so he pleased him, A voice came from heaven, saying, "This is my beloved Son, in whom I am well pleased." "It is the will of God that we should be holy." Now, when we are bespangled with holiness, our lives are walking Bibles. This is according to God's will, and it pleases him.

(2.) We please God when we do the work that he sets us about. "I have finished the work which you gave me to do," namely, my mediatorial work. Many finish their lives—but do not finish their work. The work God has cut out for us is, to observe the first and second tables of the law. In the first is set down our duty towards God; in the second our duty towards man. Such as make morality the chief and sole part of true religion, set the second table above the first; nay, they take away the first table; for, if prudence, justice, temperance, is enough to save, then what need do we have for the first table? Thus our worship towards God will be quite left out; but those two tables which God has joined together, let no man put asunder.

(3.) We please God when we dedicate our hearts to give him the best of everything. Abel gave God the fat of the offering. Gen 4:4. Domitian would not have his image carved in wood, or iron—but in gold. We please God when we serve him with love, fervency, and alacrity. These are golden services. There is but one God, therefore there is but One whom we have chiefly to please, namely, God.

(4.) If there is but one God, then we must pray to none but God. The Papists pray to saints and angels.

(a.) The Papists pray to saints. A Popish writer says, "when we pray to the departed saints, they being touched with compassion, say the same prayer to God for us. The saints above know not our needs; even if they did, we have no warrant to pray to them. "Abraham is ignorant of us." Prayer is a part of divine worship, which must be given to God alone.

(b.) The Papists pray to angels. Angel-worship is forbidden. Col 2:18, 19. That we may not pray to angels is clear from Rom 10:14. "How shall they call on him in whom they have not believed?" We may not pray to any, but whom we may believe in; but we may not believe in any angel, therefore we may not pray to him. There is but one God, and it is a sin to invoke any but God.

(5.) If there be but one God, who is "above all," then he must be loved above all. We must love him with a love of appreciation. This is to set the highest estimate on him, who is the only fountain of being and bliss. We must love him with a love of delight. "The lover's effort to please the beloved, this is love." Aquinas. Our love to other things must be more indifferent. Some drops of love may run to the creature—but the full stream must run towards God. The creature may have the milk of our love—but we must keep the cream for God. He who is above all, must be loved above all. "Whom do I have in heaven but You? And I desire nothing on earth but You. My flesh and my heart may fail, but God is the strength of my heart, my portion forever." Psalms 73:25-26.

Use two: CAUTION. If there be but one God, then let us take heed of setting up more gods than one. "Those who chase after other gods will be filled with sorrow. I will not take part in their sacrifices or even speak the names of their gods." Psalm 16:4. God is a jealous God, and he will not endure that we should have other gods. It is easy to commit idolatry with the creature.

(1.) Some make a god of pleasure. "Lovers of pleasures more than lovers of God." Whatever we love more than God we make a God.

(2.) Others make money their god. The covetous man worships the image of gold, therefore he is called an idolater. Eph 5:5. That which a man trusts to, he makes his God; but he makes the wedge of gold his hope; he makes money his creator, redeemer, and comforter. Money is his creator; if he has money, he thinks he is made. Money is his redeemer; if he be in danger, he trusts in his money to redeem him. Money is his comforter; if at any time he is sad, the golden harp drives away the evil spirit. It is clear that money is his God. God made man out of the dust of the earth; and man makes a god out of the dust of the earth.

(3.) Another makes a god of his child, sets his child in God's place, and so provokes God to take it away. If you lean too hard upon glass it will break, so many break their children by leaning too hard upon them.

(4.) Others make a god of their belly. "Whose god is their belly." Phil 3:19. Clement of Alexandria writes of a fish that has its heart in its belly; this is a fit emblem of epicures—their heart is in their belly; they mind nothing but indulging the sensual appetite; their belly is their God, and to this they pour drink-offerings.

Thus men make many gods. The apostle names the wicked man's trinity, "The lust of the flesh, the lust of the eye, and the pride of life," 1 John 2:16. The lust of the flesh is pleasure; the lust of the eye is money; the pride of life is honor. Oh take heed of this! Whatever you deify beside God, will prove a bramble—and fire will come out of it and devour you! Judg 9:15.

Use three: REPROOF. If the Lord Jehovah is the only true God, it reproves those who renounce the true God, I mean such as seek to familiar spirits, which is too much practiced among those who call themselves Christians. It is a sin condemned by the law of God. "And do not let your people practice fortune-telling or sorcery, or allow them to interpret omens, or engage in witchcraft, or cast spells, or function as mediums or psychics, or call forth the spirits of the dead. Anyone who does these things is an object of horror and disgust to the Lord." Deuteronomy 18:10-12. How common is this! If people have lost any of their goods, they send to wizards to know how they may obtain them again. What is this but consulting with the devil! What! because you have lost your goods, will you lose your souls too? "Thus says the Lord, Is it not because there is not a God in Israel, that you send to enquire of Beelzebub?" So, is it not because you think there is not a God in heaven, that you ask counsel of the devil? If any here are guilty, be deeply humbled, you have renounced the true God. Better be without the goods you have lost, than have the devil help you to them again!

Use four: EXHORTATION.

(1.) If there be but one God, as God is one, so let those who serve him be one. This is what Christ prayed so heartily for. "That they all may be one." Christians should be—

(a.) One in judgment. The apostle exhorts to be all of one mind. "Now, dear brothers and sisters, I appeal to you by the authority of the Lord Jesus Christ to stop arguing among yourselves. Let there be real harmony so there won't be divisions in the church. I plead with you to be of one mind, united in thought and purpose." 1 Corinthians 1:10. How sad is it to see true religion wearing a coat of many colors; to see Christians of so many opinions, and going so many different ways! It is Satan who has sown these tares of division. "The enemy who planted the weeds among the wheat is the Devil" Matthew 13:39. He first divided men from God, and then one man from another.

(b.) One in affection. They should have one heart. "The multitude of those who believed were of one heart, and of one soul." As in music, though there are several strings of a violin—yet all make one sweet harmony; so, though there are several Christians—yet there should be one sweet harmony of affection among them. There is but one God, and those who serve him should be one. There is nothing that would render the true true religion more lovely, or make more proselytes to it, than to see its professors tied together with the heart-strings of love. "Behold how good and how pleasant a thing it is, to see brethren live together in unity!" It is as the sweet dew on Hermon, and the fragrant ointment poured on Aaron's head. If God is one, let all who profess him be of one mind, and one heart—and thus fulfill Christ's prayer, "that they all may be one."

(2.) If there be but one God, let us labor to make clear the title that this God is ours. "This God is our God." What comfort can it be to hear that there is a God, and that he is the only God—unless he is our God? What is Deity—without property in him? Oh let us labor to make clear the title! Beg the Holy Spirit. The Spirit works by faith. By faith we are one with Christ, and through Christ we come to have God for our God, and thus all his glorious fullness is made over to us by a deed of gift.

Use five: GRATITUDE. What cause have we to be thankful—that we have the knowledge of the only true God! How many are brought up in blindness! Some worship Mahomet. Many of the Indians worship the devil; they light a candle to him, that he may not hurt them. Such as know not the true God—must needs stumble into hell in the dark! Oh let us be thankful that we are born in such a land, where the light of the gospel has shone. To have the knowledge of the true God is more than if we had mines of gold, rocks of diamonds, islands of spices; especially if God has savingly revealed himself to us; if he has given us eyes to see the light; if we so know God as to be known of him, to love him, and believe in him. "Blessed are your eyes, because they see; and your ears, because they hear." Matthew 13:16. We can never be thankful enough to God—that he has hidden the knowledge of himself from the wise and prudent of the world, and has revealed it unto us! "I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children. Yes, Father, for this was your good pleasure." Matthew 11:25-26.

12. The TRINITY.

Question 6. How many Persons are there in the Godhead?

Answer: Three persons—yet but one God.

"There are three who bear record in heaven, the Father, the Word, and the Holy Spirit, and these three are one."

God is but one—yet are there three distinct persons subsisting in one Godhead. This is a sacred mystery, which the light within man could never have discovered. As the two natures in Christ—yet but one person, is a wonder; so there are three persons—yet but one Godhead. Here is a great deep—the Father is God, the Son is God, the Holy Spirit is God—yet not three Gods, but one God. The three persons in the blessed Trinity are distinguished—but not divided; three substances—but one essence. This is a divine riddle where one makes three, and three make one. Our narrow thoughts can no more comprehend the Trinity in Unity, than a nut-shell will hold all the water in the sea. Let me shadow it out by a similitude.

In the body of the sun, there are—
the substance of the sun,
the beams,
and the heat.

The beams are begotten by the sun, the heat proceeds both from the sun and the beams; but these three, though different, are not divided; they all three make but one sun. Just so in the blessed Trinity—the Son is begotten of the Father, the Holy Spirit proceeds from both; yet though they are three distinct persons, they are but one God. First, let me speak of the Unity in Trinity; then of the Trinity in Unity.

I. Of the Unity in Trinity. The Unity of the persons in the Godhead consists of two things.

[1] The identity of essence. In the Trinity there is a oneness in essence. The three persons are of the same divine nature and substance; so that there are no degrees in the Godhead; one person is not God more than another.

[2] The Unity of the persons in the Godhead consists in the mutual inbeing of them, or their being in one together. The three persons are so united that one person is in another, and with another. "You, Father, are in me, and I in you."

II. Let me speak of the Trinity in Unity.

[1] The first person in the Trinity is God the Father. He is called the first person, in respect of order, not dignity: for God the Father has no essential perfection which the other persons have not; he is not more wise, more holy, more powerful than the other persons are. There is a priority—not a superiority.

[2] The second person in the Trinity is Jesus Christ, who is begotten of the Father before all time. "I was set up from everlasting, from the beginning, before ever the earth was. When there were no depths I was brought forth; when there were no fountains abounding with water. Before the mountains were settled, before the hills, was I brought forth." This Scripture declares the eternal generation of the Son of God. This second person in the Trinity, who is Jehovah, has become our Jesus. The Scripture calls him the branch of David, and I may call him the flower of our nature. "By him all that believe are justified."

[3] The third person in the Trinity is the Holy Spirit, who proceeds from the Father and the Son, whose work is to illuminate the mind, and enkindle sacred motions. The essence of the Spirit is in heaven, and everywhere; but his influence is in the hearts of believers. This is that blessed Spirit who gives us the holy unction. "But you have an anointing from the Holy One, and all of you know the truth." 1 John 2:20. Though Christ merits grace for us, it is the Holy Spirit who works it in us. Though Christ makes the purchase, it is the Holy Spirit that makes the assurance, and seals us to the day of redemption.

Thus I have spoken of all the three persons. The Trinity of persons may be proved, "As soon as Jesus was baptized, he went up out of the water. At that moment heaven was opened, and he saw the Spirit of God descending like a dove and lighting on him. And a voice from heaven said, "This is my Son, whom I love; with him I am well pleased." Matthew 3:16-17. Here are three names given to the three persons. He who spoke with a voice from heaven was God the Father; he who was baptized in Jordan was God the Son; he who descended in the likeness of a dove was God the Holy Spirit. Thus I have shown you the Unity of essence, and the Trinity of persons.

Use one: For confutation.

(1.) This confutes the Jews and Turks, who believe only the first person in the Godhead. Take away the distinction of the persons in the Trinity, and you overthrow man's redemption; for God the Father being offended with man for sin, how shall he be pacified without a mediator? This mediator is Christ, who makes our peace. Christ having died, and shed his blood, how shall this blood be applied, but by the Holy Spirit? Therefore, if there are not three persons in the Godhead, man's salvation cannot be wrought out; if there is no second person in the Trinity, there is no redeemer; if no third person, there is no comforter. Thus the plank is taken away by which we get to heaven.

(2.) It confutes the execrable opinion of the Socinians, who deny the Divinity of the Lord Jesus, and make him to be a creature only—but of a higher rank. As the Papists blot out the second commandment, so the Socinians blot out the second person in the Trinity. If to oppose Christ's members is a sin, what is it to oppose Christ himself? Jesus Christ is co-equal with God the Father. He thought it no robbery to be equal with God. He is co-eternal with God the Father: "I was from the beginning," if not, there was a time when God was without a Son, and so he would be no Father; nay, there was a time when God was without his glory, for Christ is "the brightness of his Father's glory." Jesus is co-essential with God the Father. The Godhead subsists in Christ. "In whom dwells all the fullness of the Godhead bodily." It is said, not only that Christ was with God before the beginning—but that he was God. John 1:1, and 1 Tim 3:16. "God manifest in the flesh." The title of Lord, so often given to Christ, in the New Testament, answers to the title of Jehovah in the Old. Christ has a co-eternity, and co-substantiality with his Father. "I and my Father are one." It were blasphemy for a mere angel to speak thus. Yet further to prove Christ's Godhead, consider:

(a.) The glorious incommunicable attributes belonging to God the Father, are ascribed to Christ. Is God the Father omnipotent? So is Jesus Christ. He is the almighty, Rev 1:1, and he creates, Col 1:16. Is God the Father infinitely immense, filling all places? So is Jesus Christ. While Christ was on the earth by his bodily presence, he was at the same time in the bosom of the Father by his divine presence.

(b.) The same royal prerogatives, which belong to God the Father, belong also to Christ. Does God the Father seal pardons? This is a flower of Christ's crown. "Your sins are forgiven." Nor does Christ remit sin as ministers do, by virtue of a power delegated to them from God; but he does it by his own power and authority. Is God the Father the adequate object of faith? Is he to be believed in? So is his Son. "Trust in God; trust also in me." John 14:1 Does adoration belong to God the Father? So it does to the Son. "Let all the angels of God worship him." How sacrilegious therefore is the Socinian, who would rob Christ of his Godhead, the best flower of his crown. They who deny Christ to be God, must greatly twist, or else deny the Scripture to be the Word of God.

(3.) It confutes the Arians, who deny the Holy Spirit to be God. The eternal Godhead subsists in the Holy Spirit. "He shall guide you into all truth." Christ speaks not there of an attribute—but of a person. That the Godhead subsists in the person of the Holy Spirit appears in this; that the Spirit, who gives diversity of gifts, is said to be the same Lord, and the same God. The black and unpardonable sin is said, in a special manner, to be committed against the Godhead subsisting in the Holy Spirit. "And so I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven. Anyone who speaks a word against the Son of Man will be forgiven, but anyone who speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come." Matthew 12:31-32.

The mighty power of God is made manifest by the Holy Spirit; for he changes the hearts of men. The devil would have Christ prove himself to be God, by turning stones into bread; but the Holy Spirit shows his Godhead by turning stones into flesh. "I will take away the stony heart; and give you a heart of flesh." Yet further, the power and Godhead of the Holy Spirit appeared in effecting the glorious conception of our Lord Jesus Christ. "The Holy Spirit will come upon you, and the power of the Most High will overshadow you. Therefore the holy One to be born will be called the Son of God." Luke 1:35.

The Holy Spirit works miracles, which transcend the sphere of nature; such as raising the dead. To him belongs divine worship; our souls and bodies are the temples of the Holy Spirit, in which temples he is to be worshiped. We are baptized in the name of the Holy Spirit; therefore we must believe his Godhead, or renounce our baptism in his name. Methinks it were better for such men not to have so much as heard whether there is any Holy Spirit, than to deny his Deity. They who would wittingly and willingly blot out the third person—shall have their names blotted out of the book of life!

Use two: For exhortation.

(1.) Believe this doctrine of the Trinity of persons in the unity of essence. The Trinity is solely an object of faith; the plumbline of reason is too short to fathom this mystery. But where reason cannot wade—there faith may swim! There are some truths in religion that may be demonstrated by reason; as that there is a God. But the Trinity of persons in the Unity of essence, is wholly supernatural, and must be believed by faith. This sacred doctrine is not against reason—but above it. Those illuminated philosophers, who could find out the causes of things, and discourse of the magnitude and influence of the stars, the nature of minerals; could never, by their deepest search, find out the mystery of the Trinity. This is of divine revelation, and must be adored with humble faith. We cannot be good Christians, without the firm belief of the Trinity. How can we pray to God the Father but in the name of Christ, and through the help of the Spirit?

How are the Quakers to be abhorred, who go under the name of Christians, and yet undervalue and renounce Jesus Christ! I have read of some Quakers who speak thus: "We deny the person of him whom you call Christ, and affirm, That they who expect to be saved by that Christ without works, will be damned in that faith!" Could the devil himself speak worse blasphemy? They would pull up all true religion by the roots, and take away that corner stone, on which the hope of our salvation is built.

(2.) If there be one God subsisting in three persons, then let us give equal reverence to all the persons in the Trinity. There is not one who is more or less in the Trinity; the Father is not more God than the Son and Holy Spirit. There is an order in the Godhead—but no degrees; one person has not a majority or supereminence above another; therefore we must give equal worship to all the persons. "That all men should honor the Son even as they honor the Father." Adore Unity in Trinity.

(3.) Obey all the persons in the blessed Trinity; for all of them are God. Obey God the FATHER. Christ himself, as man, obeyed God the Father, much more must we.

Obey God the SON. "Kiss the Son, lest he be angry." Kiss him with a kiss of obedience. Christ's commands are not grievous. Whatever he commands, is for our interest and benefit. Oh then kiss the Son! Why do the elders throw down their crowns at the feet of Christ, and fall down before the Lamb? To testify their subjection, and to profess their readiness to serve and obey him.

Obey God the HOLY SPIRIT. Our souls are breathed into us by the glorious Spirit. "The Spirit of God has made me." Our souls are adorned by the blessed Spirit. Every grace is a divine spark lighted in the soul, by the Holy Spirit. Nay, more, the Spirit sanctified Christ's human nature; he united it with the divine, and fitted the man Christ to be our Mediator. Well then does this third person in the Trinity, the Holy Spirit, deserve to be obeyed; for he is God, and this tribute of homage and obedience is due to him from us.

13. The Creation.

Question 7: What are the DECREES of God?

Answer: The decrees of God are his eternal purpose, according to the counsel of his will, whereby, for his own glory, he has foreordained whatever shall come to pass.

I have already spoken something concerning the decrees of God under the attribute of his immutability. God is unchangeable in his essence, and he is unchangeable in his decrees; his counsel shall stand. He decrees the outcome of all things, and carries them on to their accomplishment by his providence. I shall proceed therefore to the execution of his decrees.

Question 8: What is the work of CREATION?

Answer: It is God's making all things from nothing, by the word of his power. "In the beginning God created the heaven and the earth."

The creation is glorious to behold, and it is a pleasant and profitable study. Some think that when Isaac went abroad into the fields to meditate, it was in the book of creation.

Creation is the heathen's Bible, the ploughman's primer, and the traveler's map, through which they receive a representation of the infinite excellencies which are in God. The creation is a large volume, in which God's works are bound up; and this volume has three great pages in it—heaven, earth, and sea.

The author of the creation is God, as it is in the text, "God created." The world was created in time, and could not be from eternity. The world must have a maker, and could not make itself. If one should go into a far country, and see stately edifices, he would never imagine that they could build themselves—but that there had been some artificer to raise such majestic structures. Just so, this great fabric of the world could not create itself, it must have some builder or maker, and that is God. "In the beginning God created." To imagine that the work of the creation was not framed by the Lord Jehovah, is as if we should conceive a beautiful painting to be drawn without the hand of an artist. "God made the world and all things therein."

In the work of creation there are two things to be considered:

1. The making.

2. The adorning.

I. The MAKING of the world. Here consider,

[1] God made the world without any pre-existent matter. This is the difference between generation and creation. In generation there is suitable material at hand, some matter to work upon; but in creation there is no pre-existent matter. God brought all this glorious fabric of the world, out of the womb of nothing. Our beginning was of nothing. Some brag of their birth and ancestry; but how little cause have they to boast, who came from nothing.

[2] God made the world with a word. When Solomon had to build a temple he needed many workmen, and they all had tools to work with—but God wrought without tools. "By the word of the Lord were the heavens made." Psalm 33:3. The disciples wondered that Christ could calm the sea with a word; but it was more to make the sea with a word.

[3] God made all things at first very good, without any defect or deformity. The creation came out of God's hands as a pure piece; it was a spotless copy, without any blot, written with God's own fingers. His work was perfect.

II. The ADORNING of the world. God made this great lump and mass, with neither shape nor order; and then beautified it. He divided the sea and the earth, he decked the earth with flowers, the trees with fruit. But what is beauty when it is masked over? Therefore, that we might behold this glory, God made the light. The heavens were bespangled with the sun, moon, and stars—so that the world's beauty might be beheld and admired. God, in the creation, began with things less noble and excellent, rocks and vegetables; and then the rational creatures, angels and men. Man is the most exquisite piece in the creation. He is a microcosm, or little world. Man was made with deliberation and counsel. "Let us make man." It is the manner of artificers to be more than ordinarily accurate when they are about their masterpieces. Man was to be the masterpiece of this visible world, therefore God consulted about making so rare a piece. A solemn council of the sacred persons in the Trinity was called. "Let us make man, and let us make him in our own image." On the king's coin, his own image is stamped; so God stamped his image on man, and made him partaker of many divine qualities.

[1] I shall speak of the parts of man's BODY.

(1.) The head, the most excellent architectural part, is the fountain of thought, and the seat of reason. In nature the head is the best piece—but in grace the heart excels.

(2.) The eye is the beauty of the face; it shines and sparkles like a lesser sun in the body. The eye occasions much sin, and therefore we may well have tears in it.

(3.) The ear is the conduit-pipe through which knowledge is conveyed. Better lose our seeing than our hearing, for "faith comes by hearing." To have an ear open to God is the best jewel on the ear.

(4.) The tongue. David calls the tongue his glory, because it is an instrument to set forth the glory of God. The soul at first was a violin in tune to praise God, and the tongue made the music. God has given us two ears—but one tongue, to show that we should be swift to hear—but slow to speak. God has set a double fence before the tongue—the teeth, and the lips—to teach us to be wary that we do not sin with our tongue.

(5.) The heart is a noble part, and the seat of life.

[2] I shall speak of the SOUL of man. This is the man of the man. Man, in regard of his soul, partakes with the angels. The understanding, will, and conscience, are a looking-glass which resembles the Trinity. The soul is the diamond in the ring, it is a vessel of honor; God himself is served in this vessel. It is a spark of celestial brightness, says Damascene. David admired the rare context and workmanship of his body. "For you created my inmost being; you knit me together in my mother's womb. I praise you because I am fearfully and wonderfully made; your works are wonderful, I know that full well. Psalms 139:13-14. If the cabinet of the body is so wonderfully made, what is the jewel of the soul? How richly is the soul embroidered! Thus you see how glorious a work the creation is, and man especially, who is the epitome of the world.

But why did God make the world?

(1.) Negatively. Not for himself; for he did not need it, being infinite. He was happy in reflecting upon his own sublime excellencies and perfections before the world was.

God did not make the world to be a mansion for us, since we are not to abide here forever. Heaven is our mansion house. The world is only a passage-room to eternity; the world is to us as the wilderness was to Israel, not to rest in—but to travel through to the glorious Canaan. The world is a dressing-room to dress our souls in, not a place where we are to stay forever. The apostle tells us of the world's funeral. "The elements shall melt with fervent heat, the earth also and the works that are therein shall be burnt up." 2 Pet 3:10.

(2.) Positively. God made the world to demonstrate his own glory. The world is a looking glass, in which we may see the power and goodness of God shine forth. "The heavens declare the glory of God." The world is like a wonderful piece of tapestry, in which we may see the skill and wisdom of him who made it.

Use one: Did God create this world?

(1.) This convinces us of the truth of his Godhead. To create is proper to a Deity. Plato was convinced of a Deity when he saw that not all the people in the world could not make a fly. Thus God proves himself to be the true God, and distinguishes himself from idols. "Say this to those who worship other gods: Your so-called gods, who did not make the heavens and earth, will vanish from the earth." Jeremiah 10:11. Who but God can create? The creation is enough to convince the heathen, that there is a God. There are two books out of which God will judge and condemn the heathen, namely, the book of Conscience, "Which shows the work of the law written in their hearts," and the book of the Creation, "From the creation of the world His invisible attributes, that is, His eternal power and divine nature, have been clearly seen, being understood through what He has made. As a result, people are without excuse." Romans 1:20. The world is full of divine emblems and hieroglyphics. Every star in the sky, every bird that flies in the air, is a witness against the heathen. A creature could not make itself.

(2.) It is a mighty support of faith, that God creates. He who made all things with a word, what can he not do? He can create strength in weakness; he can create a supply of our needs. What a foolish question was that, "Can he prepare a table in the wilderness?" Cannot he who made the world do much more? "Our help is in the name of the Lord, who made heaven and earth." Rest on this God who made heaven and earth, for help. As the work of creation is a monument of God's power, so it is a support to faith. Is your heart hard? He can with a word create softness. Is it unclean? He can create purity. "Create in me a clean heart, O God." Is the church of God low? He can create Jerusalem a praise. There is no such golden pillar for faith to rest upon, as a creating power.

(3.) Did God make this world full of beauty and glory, everything very good? Then, what an evil thing is SIN, which has put out of frame the whole creation! Sin has much eclipsed the beauty, soured the sweetness, and marred the harmony of the world. How bitter is that gall, a drop whereof can embitter a whole sea! Sin has brought vanity and vexation into the world, yes, a curse. God cursed the ground because of man's sin. There were several fruits of the curse—

"Cursed is the ground because of you; through painful toil you will eat of it all the days of your life." By painful toil is to be understood all the troubles and cares of this life.

"By the sweat of your brow you will eat your food." In innocence Adam tilled the ground, for he must not live idly; but it was rather a delight than a labor. That tilling was without toiling. The eating in sorrow, and the sweat of the brow, came in after sin.

"Thorns and thistles shall the ground bring forth." Did the earth in in a state of innocence bear thorns, though they were afterwards threatened as a punishment? It is likely it did bear thorns; for, when God had done creating, he made no new species or kinds of things; but the meaning is—Now, after sin, the earth should bring forth more plentifully of thorns, and now those thorns should be hurtful, and choke the corn, which hurtful quality was not in them before. Ever since the fall, all the comforts of this life have a thorn and a thistle in them!

The fourth fruit of the curse was the driving of man out of paradise. "So the Lord God banished him from the Garden of Eden." God at first brought Adam into paradise as into a house ready furnished, or as a king into his palace. "Have dominion over every living thing that moves." God's driving Adam out of paradise signified his dethroning and banishing him, that he might look after a heavenly and a better paradise.

A fifth fruit of the curse was death. "By the sweat of your brow you will eat your food until you return to the ground, since from it you were taken; for dust you are and to dust you will return." Death was not natural to Adam—but came in after sin. As the apostle says. "By sin came death." See then how cursed a thing sin is, which has brought so many curses upon the creation. If we will not hate sin for its deformity, let us hate it for the curse it brings!

(4.) Did God make this glorious world? Did he make everything good? Was there in the creature so much beauty and sweetness? Oh! then what sweetness is there in God? The cause is always more noble than the effect. Think with yourselves—is there so much excellence in house and lands? Then how much more is there in God, who made them! Is there beauty in a rose? What beauty then is there in Christ, the Rose of Sharon! Does oil make the face shine? How will the light of God's countenance make it shine! Does wine cheer the heart? Oh! what virtue is there in the true vine! How does the blood of this grape cheer the heart! Is the fruit of the garden sweet? How delicious are the fruits of the Spirit! Is a gold mine so precious? How precious is he who founded this mine! What is Christ, in whom are hid all treasures?

We should ascend from the creature to the Creator. If there is any comfort below, how much more is there in God, who made all these things! How unreasonable is it that we should delight in the world, and not much more in him who made it! How should our hearts be set on God, and how should we long to be with God—who has infinitely more sweetness in him than any creature!

Use two: Of EXHORTATION.

(1.) Did God create the world? Let us wisely observe the works of creation. God has given us not only the book of the Scriptures to read in—but the book of the creation. Look up to the heavens, for they show much of God's glory. The sun gilds the world with its bright beams. Behold the stars, their regular motion in their orbs, their magnitude, their light and their influence. We may see God's glory blazing in the sun and twinkling in the stars. Look into the sea, and see the wonders of God in the deep. Psalm 107:74. Look into the air, there the birds make melody, and sing forth the praises of their Creator. Look into the earth, there we may wonder at the nature of minerals, the power of the loadstone, the virtue of herbs. See the earth decked as a bride with flowers. All these are the glorious effects of God's power. God has wrought the creation as with curious needlework, that we may observe his wisdom and goodness, and give him the praise due to him. "O Lord, how manifold are your works! in wisdom have you made them all!"

(2.) Did God create all things? Let us obey our Maker. We are his by right of creation, we owe ourselves to him. If another gives us our maintenance, we think ourselves bound to serve him; much more should we serve and obey God who gives us our life. "In him we live and move and have our being." God has made everything for man's service; the grain for nourishment, the animals for usefulness, the birds for music, that man should be for God's service. The rivers come from the sea—and they run into the sea again. All we have is from God. Let us honor our Creator, and live to him who made us.

(3.) Did God make our bodies out of the dust, and that dust out of nothing? Let this keep down pride. When God would humble Adam he uses this expression, "Out of the dust were you taken." Why are you proud, O dust and ashes? You are made but of dirt. "Since you are humble, why do you not walk humbly?" Bernard. David says, "I praise you because I am fearfully and wonderfully made; your works are wonderful, I know that full well." Your being wonderfully made, may make you thankful; but being made of the dust, may keep you humble. If you have beauty, it is but well-colored dirt! Your body is but air and dust mingled together, and this dust will deteriorate back into the dust. When the Lord had said of the judges, they were gods, Psalm 82:6, lest they should grow proud he told them they were dying gods. "But you will die like mere men." Verse 7.

(4.) Did God create our souls after his image—but we lost it? Let us never rest until we are restored to God's image again. We have now got the devil's image in pride, malice, and envy. Let us get God's image restored, which consists in knowledge and righteousness. Grace is our best beauty, it makes us like God and angels. As the sun is to the world, so is holiness to the soul. Let us go to God to restore his image in us. "Lord! you have once made me, make me anew; sin has defaced your image in me, oh draw it again by the pencil of the Holy Spirit!"

14. The PROVIDENCE of God.

Question 11: What are God's works of Providence?

Answer: God's works of providence are the acts of his most holy, wise, and powerful government of his creatures, and of their actions.

Of the work of God's providence Christ says, "My Father is always at his work to this very day, and I, too, am working." God has rested from the works of creation, he does not create any new species of things. "He rested from all his works;" and therefore it must needs be meant of his works of providence: "My Father is always at his work to this very day, and I, too, am working." "His kingdom rules over all;" that is, his providential kingdom. Now, for the clearing of this point, I shall—

I. Show you that there is a providence.

2. What that providence is.

3. Lay down some maxims or propositions concerning the providence of God.

I. That there is a providence. There is no such thing as chance or blind fate—but there is a providence which guides and governs the world. "The lot is cast into the lap, but its every decision is from the Lord." Prov 16:33.

II. What this providence is. I answer, Providence is God's ordering all outcomes and events of things, after the counsel of his will, to his own glory.

[1] I call providence—God's ordering things, to distinguish it from his decrees. God's decree ordains things that shall happens, God's providence orders them.

[2] I call providence the ordering of things after the counsel of God's will.

[3] God orders all events of things, after the counsel of his will, to his own glory; his glory being the ultimate end of all his actings, and the center where all the lines of providence meet. The providence of God is "the queen and governess of the world." It is the eye which sees, and the hand which turns all the wheels in the universe. God is not like an artificer who builds a house, and then leaves it—but like a pilot, he steers the ship of the whole creation.

III. Propositions about God's providence.

[1] God's providence reaches to all places, persons, and affairs.

(1.) God's providence reaches to all PLACES. "Am I a God at hand, and not a God afar off?" The diocese where Providence visits, is very large; it reaches to heaven, earth, and sea. "I can never escape from your Spirit! I can never get away from your presence! If I go up to heaven, you are there; if I go down to the place of the dead, you are there. If I ride the wings of the morning, if I dwell by the farthest oceans, even there your hand will guide me, and your strength will support me." Psalm 139:7-10. Now, that the sea, which is higher than the earth, should not drown the earth, is a wonder of Providence. The prophet Jonah saw the wonders of God in the deep, when the very fish which devoured him and swallowed him brought him safe to shore.

(2.) God's providence reaches to all PERSONS, especially the persons of the godly, who in a special manner are taken notice of. God takes care of every saint in particular, as if he had none else to care for. "He cares for you," that is, God cares for the elect in a special manner. "The But the Lord watches over those who fear him, those who rely on his unfailing love. He rescues them from death and keeps them alive in times of famine." Psalm 33:18-19. God by his providential care shields off dangers from his people, and sets a life-guard of angels about them. "The angel of the Lord encamps around those who fear him, and he delivers them." Psalm 34:7. God's providence keeps the very bones of the saints. "The righteous face many troubles, but the Lord rescues them from each and every one. For the Lord protects them from harm— not one of their bones will be broken! Psalms 34:19-20. It bottles their tears. "You keep track of all my sorrows. You have collected all my tears in your bottle. You have recorded each one in your book." Psalm 56:8. It strengthens the saints in their weakness. Heb 11:34. It supplies all their needs out of its alms basket. "You prepare a feast for me in the presence of my enemies." Psalm 23:5. Thus Providence wonderfully supplies the needs of the elect.

When the Protestants in Rochelle were besieged by the French king, God by his providence sent a great number of small fish to feed them, such as were never seen before in that haven. So the raven, that unnatural creature (that will hardly feed its own young), providentially brought sustenance to the prophet Elijah. The Virgin Mary, through bearing and bringing forth the Messiah, helped to make the world rich—yet she herself was very poor; and now, being warned of the angel to go into Egypt, she had scarce enough to bear her expenses there; but see how God provides for her beforehand. By his providence he sends wise men from the east, who bring costly gifts, gold, myrrh, and frankincense, and present them to Christ; and now she has enough to defray her expenses into Egypt. God's children sometimes scarce know how they are fed, except that providence feeds them. "Truly you shall be fed." Psalm 37:3. If God will give his people a kingdom when they die, he will not deny them daily bread while they live.

(3.) God's providence reaches to all AFFAIRS and occurrences in the world. There is nothing that stirs in the world but God has, by his providence, the over-ruling of it. Is it the raising of a man to honor? "But it is God who judges: He brings one down, he exalts another." Psalm 75:7. Success and victory in battle is the result of providence. Saul had the victory—but God wrought the salvation. That among all virgins brought before the king, Esther should find favor in the eyes of the king, was not without God's special providence; for, by this means, the Lord saved the Jews alive, who were destined to destruction.

Providence reaches to the least of things, to birds and ants. Providence feeds the young raven, when the mother bird forsakes it, and will give it no food. "He provides food for the cattle and for the young ravens when they call." Psalms 147:9. Providence reaches to the very hairs of our head. "The hairs of your head are all numbered." Matt 10:30. Surely if providence reaches to our hairs, much more to our souls. Thus you have seen that God's providence reaches to all places, to all persons, to all occurrences and affairs. Now there are two objections against this doctrine.

Some say, There are many things done in the world which are very disorderly and irregular; and surely God's providence is not in these things.

Yes, the things that seem to us irregular, God makes use of to his own glory. Suppose you were in a smith's shop, and should see there several sorts of tools, some crooked, some bowed, others hooked, would you condemn all these things, because they do not look handsome? The smith makes use of them all for doing his work. Thus it is with the providences of God; they seem to us to be very crooked and strange—yet they all carry on God's work. I shall make this clear to you in two particular cases.

God's people are sometimes in a low condition. It seems to be out of order, that those who are best, should be in the lowest condition; but there is much wisdom in this providence, as appears thus:

1. Perhaps the hearts of the godly were lifted up with riches, or with success; now God comes with a humbling providence to afflict them and fleece them. Better is the loss that makes them humble, than the success that makes them proud. Again,

2. If the godly were not sometimes afflicted, and given an eclipse in their outward comforts, how could their graces be seen, especially their faith and patience? If it were always sunshine we would see no stars; so if we should have always prosperity, it would be hard to see the acting of men's faith. Thus you see God's providences are wise and regular, though to us they seem very strange and crooked.

Here is another case. The wicked flourish. This seems to be very much out of order; but God, in his providence, sometimes sees it good, that the worst of men should be exalted; that they may do some work for God, though it be against their will. "But this is not what he intends, this is not what he has in mind; his purpose is to destroy, to put an end to many nations." Isaiah 10:7. God will be in no man's debt. He makes use of the wicked sometimes to protect and shield his church; and sometimes to refine and purify it. "O Lord, you have appointed them to execute judgment; O Rock, you have ordained them to punish." Hab 1:12. As if the prophet had said, "You have ordained the wicked to correct your children." Indeed, as Augustine says well, "We are indebted to wicked men, who against their wills do us good," As the corn is indebted to the flail to thresh off its husks, or as the iron is indebted to the file to brighten it; just so, the godly are indebted to the wicked, though it be against their will, to brighten and refine their graces. Now, then, if the wicked do God's own work, though against their will, he will not let them be losers by it; he will raise them in the world, and give them a full cup of earthly comforts. Thus you see those providences are wise and regular, which to us seem strange and crooked.

But, some may say, "if God has a hand in ordering all things that fall out, he has a hand in the sins of men."

I answer, No, by no means, he has no hand in any man's sin. God cannot go contrary to his own nature, he cannot do any unholy action, any more than the sun can be said to be darkened. Here you must take heed of two things:

you must take heed of making God ignorant of men's sins;

you must take heed of making God to have a hand in men's sins.

Is it likely that God is both the author of sin, and the avenger of sin? Is it a likely thing that God should make a law against sin, and then have a hand in breaking his own law? God in his providence permits men's sins. "He allowed all nations to walk in their own ways." Acts 14:16. God permitted their sin, which he never would, if he could not bring good out of it. Had not sin been permitted—God's justice in punishing sin, and his mercy in pardoning sin, had not been so well manifested. The Lord is pleased to permit sin—but he has no hand in sin.

But is it not said that God hardened Pharaoh's heart? Here is more than barely permitting sin.

God does not infuse evil into men, he withdraws the influence of his graces, and then the heart hardens of itself; even as the light being withdrawn, darkness presently follows in the air? But it would be absurd to say, that therefore the light darkens the air; and therefore you will observe, that Pharaoh is said to harden his own heart. Exod 8:85. God is the cause of no man's sin. It is true God has a hand in the action where sin is—but no hand in the sin of the action. A man may play upon a jarring instrument—but the jarring is from itself. Just so here—the actions of men, so far as they are natural, are from God; but so far as they are sinful, they are from the men themselves, and God has no hand at all in them. So much for the first position, that God's providence reaches to all places, to all persons, and to all occurrences.

[2] A second proposition is, that providences, which are casual and accidental to us, are pre-determined by the Lord. The falling of a tile upon one's head, the breaking out of a fire, is casual to us—but it is ordered by a providence of God. You have a clear instance of this in I Kings 22:34. "An Aramean soldier, however, randomly shot an arrow at the Israelite troops, and the arrow hit the king of Israel between the joints of his armor." This accident was casual as to the man who drew the bow; but it was divinely ordered by the providence of God. God's providence directed the arrow to hit the mark. Things that seem to happen casually, and by chance, are the outcome of God's decrees, and the interpretation of his will.

[3] God's providence is greatly to be observed—but we are not to make it the rule of our actions. "Whoever is wise will observe these things." It is good to observe providence—but we must not make it our rule to walk by. Providence is a Christian's diary—but not his Bible. Sometimes a bad cause prevails and gets ground; but it is not to be liked because it prevails. We must not think the better of what is sinful, because it is successful. Providence no rule for our actions to be directed by.

[4] Divine providence is irresistible. There is no standing in the way of God's providence, to hinder it. When God's time was come for Joseph's release, the prison could hold him no longer. "The king sent and loosed him." When God would indulge the Jews with liberty in their religion, Cyrus, by a providence, puts forth a proclamation to encourage the Jews to go and build their temple at Jerusalem, and worship God. If God will shield and protect Jeremiah's person in captivity, the very king of Babylon shall nurse up the prophet, and give charge concerning him, that he lack nothing. Jer 39:11, 12.

[5] God is to be trusted when his providences seem to run contrary to his promises. God promised to give David the crown, to make him king; but providence ran contrary to his promise. David was pursued by Saul, and was in danger of his life—but all this while it was David's duty to trust God. Pray observe, that the Lord by cross providences, often brings to pass his promise. God promised Paul the lives of all who were with him in the ship; but the providence of God seemed to run quite contrary to his promise, for the winds blew, the ship split and broke in pieces. Thus God fulfilled his promise—upon the broken pieces of the ship they all came safe to shore. Trust God when providences seem to run quite contrary to promises.

[6] The providences of God are chequer-work, they are intermingled. In the life to come, there shall be no more mixture; in hell there will be nothing but bitter; in heaven nothing but sweet. But in this life the providences of God are mixed, there is something of the sweet in them, and something of the bitter. Providences are just like Israel's pillar of cloud, which conducted them in their march, which was dark on one side and light on the other. In the ark were laid up the rod and manna, so are God's providences to his children; there is something of the rod and something of the manna; so that we may say with David, "I will sing of mercy and judgement." When Joseph was in prison, there was the dark side of the cloud; but God was with Joseph, there was the light side of the cloud. Asher's shoes were of brass—but his feet were dipped in oil. So affliction is the shoe of brass which pinches; but there is mercy mingled with the affliction, for there is the foot dipped in oil.

[7] The same action, as it comes from God's providence, may be good; and as it comes from men, may be evil. For instance, Joseph being sold into Egypt by his brethren was evil, very wicked, for it was the fruit of their envy. But as it was an act of God's providence it was good; for by this means Jacob and all his family were preserved alive in Egypt. Another instance is in Shimei's cursing David. Shimei cursed David, it was wicked and sinful, for it was the fruit of his malice. But as his cursing was ordered by God's providence, it was an act of God's justice to punish David, and to humble him for his adultery and murder. As the crucifying of Christ came from the Jews, it was an act of hatred and malice to Christ; and Judas's betraying him was an act of covetousness. But as each was an act of God's providence, so there was good in it; for it was an act of God's love in giving Christ to die for the world. Thus I have made clear to you, the doctrine of God's providence in these several positions. Let me now speak something by way of application.

Use one: By way of exhortation in these particulars.

(1.) ADMIRE God's providence. The providence of God keeps the whole creation upon the wheels, or else it would soon be dissolved, and the very axle of the world would break in pieces. If God's providence should be withdrawn but for a moment, creatures would be dissolved, and run into their first nothing. Without this wise providence of God, there would be anxiety and confusion in the whole world, just like an army when it is routed and scattered. The providence of God infuses comfort and virtue into everything we enjoy. Our clothes would not warm us, our food would not nourish us, without the special providence of God. And does not all this deserve your admiration of providence?

(2.) Learn quietly to SUBMIT to divine providence. Do not murmur at things that are ordered by divine wisdom. We may no more find fault with the works of providence than we may with the works of creation. It is a sin as much to quarrel with God's providence, as to deny his providence. If other people do not act as we would have them act, they shall act as God would have them act. His providence is his master-wheel, which turns these lesser wheels, and God will bring his glory out of all at last. "I was silent; I would not open my mouth, for you are the one who has done this." Psalm 39:9. It may be, we think sometimes we could order things better, if we had the government of the world in our hands; but alas! should we be left to our own choice, we should choose those things that are hurtful for us! David earnestly desired the life of his child, which was the fruit of his sin—but had the child lived it would have been a perpetual monument of his shame. Let us be content that God should rule the world; learn to acquiesce in his will, and submit to his providence. Does any affliction befall you? Remember God sees it is that which is fit for you, or it would not come. Your clothes cannot be so fit for you as your crosses. God's providence may sometimes be secret—but it is always wise; and though we may not be silent under God's dishonor—yet we should learn to be silent under his displeasure.

(3.) You who are Christians, believe that all God's providence shall conspire for your good at last. The providences of God are sometimes dark, and our eyes dim, and we can hardly tell what to make of them; but when we cannot unriddle providence, let us believe that it will work together for the good of the elect. Rom 8:28. The wheels in a clock seem to move contrary one to the other—but they help forward the motion of the clock. Just so, the providences of God seem to be cross wheels; but for all that, they shall carry on the good of the elect. The pricking of a vein is in itself evil and hurtful; but as it prevents a fever, and tends to the health of the patient, it is good. Just so, affliction in itself is not joyous—but grievous; but the Lord turns it to the good of his saints. Poverty shall starve their sins, and afflictions shall prepare them for a kingdom. Therefore, Christians, believe that God loves you, and that he will make the most cross providences to promote his glory and your good.

(4.) Let it be an antidote against immoderate FEAR, that nothing comes to pass but what is ordained by God's decree, and ordered by his providence. We sometimes fear what the outcome of things will be, when men grow high in their actings; but let us not make things worse by our fear. Men are limited in their power, and cannot go one hair's breadth further than God's providence permits. He might let Sennacherib's army march towards Jerusalem—but they shall not shoot one arrow against it. "Then the angel of the Lord went out and put to death a hundred and eighty-five thousand men in the Assyrian camp. When the people got up the next morning--there were all the dead bodies!" Isa 37:36. When Israel was encompassed between Pharaoh and the Red Sea, no question, some of their hearts began to tremble, and they looked upon themselves as dead men; but Providence so ordered it—that the sea was a safe passage to Israel, and a sepulcher to Pharaoh and all his host.

(5.) Let the merciful providence of God cause THANKFULNESS. We are kept alive by a wonderful-working Providence. Providence makes our clothes to warm us, and our food to nourish us. We are fed every day out of the alms-basket of God's providence. That we are in health, that we have an estate, is not by our diligence—but God's providence. "But remember the Lord your God, for it is he who gives you the ability to produce wealth." Deut 8:18. Especially if we go a step higher, we may see cause for thankfulness, that we were born and bred in a gospel land, and that we live in such a place where the Sun of Righteousness shines, which is a signal providence. Why might we not have been born in such places where Paganism prevails? That Christ should make himself known to us, and touch our hearts with his Spirit, when he passes by others; whence is this but from the miraculous providence of God, which is the effect of his free grace?

Use two: Comfort in respect of the church of God. God's providence reaches in a more special manner to his church. "Sing about a fruitful vineyard: I the Lord, watch over it; I water it continually. I guard it day and night so that no one may harm it." Isa 27:2-3. God waters this vineyard with his blessings, and watches over it by his providence. Such as think totally to ruin the church, must do it in a time when it is neither day nor night, for the Lord keeps it by his providence night and day. What a miraculous conduct of Providence had Israel! God led them by a pillar of fire, gave them manna from heaven, and water from the rock.

God by his providence preserves his church in the midst of enemies; as a spark is kept alive in the ocean, or a flock of sheep are kept alive in the midst of wolves. God saves his church strangely.

(1.) By giving unexpected mercies to his church, when she anticipated nothing but ruin. "When the Lord restored his exiles to Jerusalem, it was like a dream! We were filled with laughter, and we sang for joy. And the other nations said, 'What amazing things the Lord has done for them.' Yes, the Lord has done amazing things for us!" Psalm 126:1-3. How strangely did God raise up Queen Esther to preserve alive the Jews, when Haman had got a bloody warrant signed for their execution!

(2.) Strangely, by saving in that very way in which we think he will destroy. God works sometimes by contraries. He raises his church by bringing it low. The blood of the martyrs has watered the church, and made it more fruitful. Exod 1:12. "The more they afflicted them—the more they multiplied." The church is like that plant which Gregory Nazianzen speaks of—it grows by cutting.

(3.) Strangely, in that he makes the enemy to do his work. When the people of Ammon and Moab and Mount Seir came against Judah, God set the enemy one against another. "The Lord caused the armies of Ammon, Moab, and Mount Seir to start fighting among themselves. The armies of Moab and Ammon turned against their allies from Mount Seir and killed every one of them. After they had finished off the army of Seir, they turned on each other. So when the army of Judah arrived at the lookout point in the wilderness, there were dead bodies lying on the ground for as far as they could see. Not a single one of the enemy had escaped." 2 Chronicles 20:22-24. God made the traitors to be their own betrayers. God can do his work by the enemy's hand. God made the Egyptians send away the people of Israel laden with jewels. The church is the pupil of God's eye, and the eyelid of his providence daily covers and defends it.

Use three: See here, that which may make us long for the time when the great mystery of God's providence shall be fully unfolded to us. Now we scarcely know what to make of God's providence, and are ready to censure what we do not understand; but in heaven we shall see how all his providences (sickness, losses, sufferings) contributed to our salvation. Here we see but some dark pieces of God's providence, and it is impossible to judge of his works by pieces; but when we come to heaven, and see the full body and portrait of his providence drawn out into its living colors—it will be glorious to behold. Then we shall see how all God's providences helped to fulfill his promises. There is no providence, but we shall see a wonder or a mercy in it!

THE FALL

1. THE COVENANT OF WORKS

Question 12: What special act of providence did God exercise towards man, in the estate wherein he was created?

Answer: When God had created man, he entered into a covenant of life with him upon condition of perfect obedience, forbidding him to eat of the tree of knowledge upon pain of death.

"And the Lord God commanded the man—You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil, for when you eat of it you will surely die." Genesis 2:16-17.

I. This covenant was made with Adam and all mankind; for Adam was a public person, and the representative of the world.

For what reason did God make a covenant with Adam and his posterity in innocence?

(1.) To show his sovereignty over us. We were his creatures, and as he was the great Monarch of heaven and earth, he might impose upon us terms of a covenant.

(2.) God made a covenant with Adam to bind him fast to him: as God bound himself to Adam, so Adam was bound to him by the covenant.

What was the covenant?

God commanded Adam not to eat of the tree of knowledge; but gave him permission to eat of all the other trees of the garden. God did not envy him any happiness; but said, "You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil" because he would test Adam's obedience. As King Pharaoh made Joseph chief ruler of his kingdom, and gave him a ring off his finger, and a chain of gold—but said he must not "touch his throne." In like manner, God dealt with Adam. He gave him a sparkling jewel, knowledge; and put upon him the garment of original righteousness; "Only," said he, "you must not eat from the tree of the knowledge of good and evil," for that is aspiring after omniscience. Adam had power to keep this law: he had the copy of God's law written in his heart.

This covenant of works had a promise annexed to it, and a threatening.

1. The promise was, "Do this and live." In case man had stood, it is probable he would not have died—but would have been translated to a better paradise.

2. The threatening, "When you eat of it you will surely die;" Hebrew, "In dying you shall die;" that is, you shall die both a natural death and an eternal, unless some expedient be found out for your restoration.

Why did God give Adam this law, seeing he foresaw that Adam would transgress it?

(1.) It was Adam's fault that he did not keep the law. God gave him a stock of grace to trade with—but by his own neglect he failed.

(2.) Though God foresaw Adam would transgress—yet that was not a sufficient reason that no law should be given him; for, by the same reason—God should not have given his written Word to men, to be a rule of faith and manners, because he foresaw that some would not believe, and others would be profane. Shall laws not be made in the land, because some will break them?

(3.) Though God foresaw Adam would break the law, he knew how to turn it to greater good—in sending Christ. The first covenant being broken, he knew how to establish a second, and a better covenant.

II. Concerning the first covenant, consider these four things:

[1] The form of the first covenant in innocence was by WORKS. "Do this and live." Working was the ground and condition of man's justification. Gal 3:12, "How different from this way of faith is the way of law, which says—If you wish to find life by obeying the law, you must obey all of its commands." Not but that working is required in the covenant of grace, for we are bid to work out our salvation, and be rich in good works. But works in the covenant of grace are not required under the same notion, as in the first covenant with Adam. Works are not required for the justification of our persons—but as an attestation of our love to God; not as the cause of our salvation—but as an evidence of our adoption. Works are required in the covenant of grace, not so much in our own strength as in the strength of Christ. "It is God who works in you." Phil 2:13. As the teacher guides the child's hand, and helps him to form his letters, so that it is not so much the child's writing as the master's. Just so, our obedience is not so much our working as the Spirit's co-working.

[2] The covenant of works was very strict. God required of Adam and all mankind,

(1.) Perfect obedience. Adam must do all things written in the "book of the law," and not fail, either in the matter or manner of the works. "Cursed is everyone who does not continue to do everything written in the Book of the Law." Gal 3:10. Adam was to live up to the whole breadth of the moral law, and go exactly according to it, as a well-made dial goes with the sun. One sinful thought would have forfeited the covenant!

(2.) Personal obedience. Adam must not do his work by a proxy, or have any surety bound for him; but it must be done in his own person.

(3.) Perpetual obedience. He must continue in all things written in the law. "Cursed is everyone who does not continue to do everything written in the Book of the Law." Gal 3:10. Thus it was very strict. There was no mercy in case of failure.

[3] The covenant of works was not built upon a very firm basis; and therefore must needs leave men full of fears and doubts. The covenant of works rested upon the strength of man's inherent righteousness; which though in innocence was perfect—yet was subject to change. Adam was created holy—but mutable; having a power to stand and a power to fall. He had a stock of original righteousness to begin the world with—but he was not sure he would not break. He was his own pilot, and could steer right, in the time of innocence; but he was not so secured but that he might dash against the rock of temptation, and he and his posterity be shipwrecked; so that the covenant of works must needs leave jealousies and doubtings in Adam's heart, as he had no security given him that he would not fall from that glorious state.

[4] The covenant of works being broken by sin, man's condition was very deplorable and desperate. He was left in himself, helpless; there was no place for repentance; the justice of God being offended, set all the other attributes against him. When Adam lost his righteousness, he lost his anchor of hope and his crown; there was no way for relief, unless God would find out such a way as neither man nor angel could devise.

Use one:

(1.) See the condescension of God, who was pleased to stoop so low as to make a covenant with us. For the God of glory to make a covenant with dust and ashes; for God to bind himself to us, to give us life in case of obedience; for him to enter into covenant with us was a sign of friendship, and a royal act of favor.

(2.) See what a glorious condition man was in, when God entered into covenant with him. He was placed in the garden of God, which for the pleasure of it was called paradise. He had his choice of all the trees, one only excepted; he had all kinds of precious stones, pure metals, rich cedars; he was a king upon the throne, and all the creation did obeisance to him, as in Joseph's dream all his brethren's sheaves bowed to his sheaf. Man, in innocence, had all kinds of pleasure that might ravish his senses with delight, and be as baits to allure him to serve and worship his Maker. He was full of holiness. Paradise was not more adorned with fruit, than Adam's soul was with grace. He was the coin on which God had stamped his lively image. Light sparkled in his understanding, so that he was like an earthly angel; and his will and affections were full of order, tuning harmoniously to the will of God.

Adam was a perfect pattern of sanctity. Adam had intimacy of communion with God and conversed with him, as a favorite with his prince. He knew God's mind, and had his heart. He not only enjoyed the light of the sun in paradise—but the light of God's countenance. This was Adam's condition when God entered into a covenant with him; but this did not long continue; for "man being in honor abides not," lodged not for a night. His teeth watered at the apple, and ever since it has made our eyes water.

(3.) Learn from Adam's fall, how unable we are to stand in our own strength. If Adam, in the state of integrity, did not stand, how unable are we now, when the lock of our original righteousness is cut. If purified nature did not stand, how then shall corrupt nature? We need more strength to uphold us than our own!

(4.) See in what a sad condition all unbelievers and impenitent persons are. As long as they continue in their sins they continue under the curse, under the first covenant. Faith entitles us to the mercy of the second covenant; but while men are under the power of their sins, they are under the curse of the first covenant; and if they die in that condition, they are damned to eternity!

(5.) See the wonderful goodness of God, who was pleased when man had forfeited the first covenant, to enter into a new covenant with him. Well may it be called a covenant of grace; for it is bespangled with promises—as the heaven with stars. When the angels, those glorious spirits, fell, God did not enter into a new covenant with them to be their God—but he let those golden vessels lie broken; yet has he entered into a second covenant with us, better than the first. It is better, because it is surer; it is made in Christ, and cannot be reversed. Christ has engaged his strength to keep every believer. In the first covenant we had a power of standing; in the second we have an impossibility of falling finally.

(6.) Whoever they are, who look for righteousness and salvation by the power of their freewill, or the inherent goodness of their nature, or by virtue of their merit, as the Socinians and Papists—they are all under the covenant of works. They do not submit to the righteousness of faith, therefore they are bound to keep the whole law, and in case of failure they are condemned. The covenant of grace says, "Believe in the Lord Jesus, and be saved"; but such as will stand upon their own inherent righteousness, free-will and merit, fall under the first covenant of works, and are in a perishing estate.

Use two: Let us labor by faith, to get into the second covenant of grace, and then the curse of the first covenant will be taken away by Christ. If we once get to be heirs of the covenant of grace, we are in a better state than before. Adam stood on his own legs, and therefore he fell; we stand in the strength of Christ. Under the first covenant, the justice of God, as an avenger of blood, pursues us; but if we get into the second covenant we are in the city of refuge, we are safe, and the justice of God is pacified towards us.

Question 14. What is Sin?

Answer: Sin is any lack of conformity to the law of God, or transgression of it.

"Sin is the transgression of the law." Of sin in general:

Sin is a violation or transgression. The Latin word, to transgress, signifies to go beyond one's bounds. The moral law is to keep us within the bounds of duty. Sin is going beyond our bounds.

The law of God is not the law of an inferior prince—but of Jehovah, who gives laws as well to angels as men; it is a law that is just, and holy, and good. Rom 7:12. It is just, there is nothing in it unequal. It is holy, nothing in it impure. It is good, nothing in it harmful. So that there is no reason to break this law, no more than for a beast, that is in a fat pasture, to break over the hedge, or to leap into a barren heath or quagmire.

I shall show what a heinous and execrable thing sin is. Sin is the distillation of all evil. The Scripture calls it the "accursed thing." It is compared to the venom of serpents, and the stench of sepulchers. The apostle uses this expression, "sin might become utterly sinful," Rom 7:13, or, as it is in the Greek, "Hyperbolically sinful." The devil would paint sin with the pleasing color of pleasure and profit, that he may make it look fair; but I shall pull off the paint that you may see its ugly face. We are apt to have slight thoughts of sin, and say to it, as Lot of Zoar, "Is it not a little one?" But that you may see how great an evil sin is, consider these four things:

I. The origin of sin, from whence it comes. It fetches its pedigree from hell; sin is of the devil. "He who commits sin is of the devil." Satan was the first actor of sin, and the first tempter to sin. Sin is the devil's first-born.

II. The evil nature of sin.

[1] It is a defiling thing. Sin is not only a defection—but a pollution. It is to the soul as rust is to gold, as a stain to beauty. It makes the soul red with guilt, and black with filth. Sin in Scripture is compared to a "menstruous cloth," and to a "plague-sore." Joshua's filthy garments, in which he stood before the angel, were nothing but a type and hieroglyphic of sin. Sin has blotted God's image, and stained the orient brightness of the soul. Sin makes God loathe a sinner; and when a sinner sees his sin, he loathes himself!

Sin drops poison on our holy things, it infects our prayers. The high priest was to make atonement for sin on the altar, to typify that our holiest services need Christ to make an atonement for them. Duties of religion are in themselves are good—but sin corrupts them, as the purest water is polluted by running through muddy ground. If the leper, under the law, had touched the altar—the altar would not have cleansed him—but he would have defiled the altar. The apostle calls sin, "Filthiness of flesh and spirit." 2 Cor 7:1. Sin stamps the devil's image on a man. Malice is the devil's eye, hypocrisy his cloven foot. Sin turns a man into a devil. "One of you is a devil!" John 6:70.

[2] Sin is grieving God's Spirit. "Grieve not the Holy Spirit of God." To grieve is more than to anger.

How can the Spirit be said to be grieved? For, seeing he is God, he cannot be subject to any passion.

This is spoken metaphorically. Sin is said to grieve the Spirit; because it is an injury offered to the Spirit, and he takes it unkindly, and, as it were, lays it to heart. And is it not much thus to grieve the Spirit? The Holy Spirit descended in the likeness of a dove; and sin makes this blessed dove mourn! Were it only an angel, we should not grieve him, much less the Spirit of God. Is it not sad—to grieve our Comforter?

[3] Sin is an act of rebellion against God; a walking direct opposite to heaven. "If you will walk contrary to me." A sinner tramples upon God's law, crosses his will, and does all he can to affront, yes, to spite God. The Hebrew word for sin, Pasha, signifies rebellion; there is the heart of a rebel, in every sin. "We will do whatever proceeds out of our own mouth, to burn incense to the queen of heaven." Sin strikes at the very Deity. Sin is God's would-be murderer. Sin would not only unthrone God—but un-God him. If the sinner could help it, God would no longer be God.

[4] Sin is an act of ingratitude and unkindness. God feeds the sinner, keeps off evils from him, be-miracles him with mercy; but the sinner not only forgets God's mercies—but abuses them. He is the worse for mercy; like Absalom, who, as soon as David had kissed him, and taken him into favor, plotted treason against him. Like the mule, who kicks the mother after she has given it milk. "Is this your kindness to your friend?" God may upbraid the sinner. "I have given you," he may say, "your health, strength, and estate; but you requite me evil for good, you wound me with my own mercies! Is this your kindness to your friend? Did I give you life to sin against me? Did I give you wages to serve the devil?"

[5] Sin is a disease. "The whole head is sick;" Isa 1:1. Some are sick with pride, others with lust, others with envy. Sin has distempered the intellectual part, it is a leprosy in the head, it has poisoned the vitals. "Their conscience is defiled." Tit 1:15. It is with a sinner as with a sick patient, his palate is distempered, the sweetest things taste bitter to him. The word which is 'sweeter than the honey-comb," tastes bitter to him; he puts 'sweet for bitter." This is a disease, and nothing can cure this disease but the blood of the Physician!

[6] Sin is an irrational thing. It makes a man act not only wickedly—but foolishly. It is absurd and irrational to prefer the less before the greater. The sinner prefers the pleasures of life, before the rivers of pleasures at God's right-hand for evermore. Is it not irrational to lose heaven—for the satisfying or indulging of a lust? As Lysimachus, who, for a draught of water, lost a kingdom. Is it not irrational to gratify an enemy? In sin we do so. When lust or rash anger burns in the soul, Satan warms himself at this fire. Men's sins feast the devil.

[7] Sin is a painful thing. It costs men much labor to pursue their sins. How do they tire themselves in doing the devil's drudgery! "They weary themselves to commit iniquity." What pains did Judas take to bring about his damnation! He goes to the high priest, and then after to the band of soldiers, and then back again to the garden. Chrysostom says, "Virtue is easier than vice." It is more pains to some to follow their sins, than to others to worship their God. While the sinner travails with his sin, in sorrow he brings forth; which is called 'serving divers lusts." Not enjoy their lusts—but serve their lusts. Why so? Because not only of the slavery in sin—but the hard labor; it is 'serving divers lusts." Many a man goes to hell in the sweat of his brow.

[8] Sin is the only thing God has an antipathy against. God does not hate a man because he is poor, or despised in the world; as you do not hate your friend because he is sick. The only thing which which draws forth the keenness of God's hatred, is sin. "Oh, do not this abominable thing which I hate." And sure, if the sinner dies under God's hatred, he cannot be admitted into the celestial mansions. Will God let the man live with him, whom he hates? God will never lay such a viper in his bosom! Until sin is removed, there is no coming where God is.

III. See the evil of sin, in the price paid for it. It cost the blood of God to expiate it. "O man," says Augustine, "consider the greatness of your sin, by the greatness of the price paid for sin." All the princes on earth, or angels in heaven, could not satisfy for sin; only Christ. Nay, Christ's active obedience was not enough to make atonement for sin—but he must suffer upon the cross; for, without blood is no remission of sin. Oh what an accursed thing is sin, that Christ should die for it! The evil of sin is not so much seen in the multitude who are damned for it, as that Christ died for lt.

IV. Sin is evil in its EFFECTS.

[1] Sin has degraded us of our honor. Reuben by incest lost his dignity; and though he was the first-born, he could not excel. Gen 49:4. God made us in his own image, a little lower than the angels; but sin has debased us. Before Adam sinned, he was like a herald that has his coat of arms upon him: all reverence him, because he carries the king's coat of arms; but let this coat be pulled off, and he is despised, no man regards him. Sin has done this, it has plucked off our coat of innocence, and now it has debased us, and turned our glory into shame. "And there shall stand up a vile person." Dan 11:21. This was spoken of Antiochus Epiphanes, who was a king, and his name signifies illustrious; yet sin degraded him, he was a vile person.

[2] Sin disquiets the peace of the soul. "But the wicked are like the tossing sea, which cannot rest, whose waves cast up mire and mud. "There is no peace," says my God, "for the wicked." Isaiah 57:20-21. Whatever defiles, disturbs. As poison corrupts the blood, so sin corrupts the soul. Sin breeds a trembling at the heart; it creates fears, and there is "torment in fear." Sin makes sad convulsions in the conscience. Judas was so terrified with guilt and horror, that he hanged himself to quiet his conscience. In order to ease his conscience—he threw himself into hell.

[3] Sin produces all temporal evil. "Jerusalem has grievously sinned, therefore she is removed." It is the Trojan horse, which has sword, and famine and pestilence, in its belly. Sin is a coal, which not only blackens--but burns. Sin creates all our troubles; it puts gravel into our bread, and wormwood in our cup. Sin rots the name, consumes the estate, buries loved ones. Sin shoots the flying scroll of God's curses into a family and kingdom. It is reported of Phocas, that having built a wall of mighty strength about his city, there was a voice heard, "Sin is within the city, and that will throw down the wall."

[4] Sin unrepented of, brings final damnation. The canker which breeds in the rose is the cause of its perishing; just so—the corruptions which breed in men's souls are the cause of their damning. Sin, without repentance, brings the 'second death," that is "a death always dying," Rev 20:14. Sin's pleasure will turn to sorrow at last; like the book the prophet ate, sweet in the mouth—but bitter in the belly. Sin brings the wrath of God, and what tears can quench that fire? "It is better for you to enter life lame than to have two feet and be thrown into hell—the unquenchable fire, where their worm does not die, and the fire is not quenched." Mark 9:45-46

Use one: See how deadly an evil sin is, and how strange is it that anyone should love it! "How long will you love vanity?" Psalm 4:2. "The people have turned to other gods, and love flagons of wine." Hos 3:1: Sin is a dish which men cannot refrain from, though it makes them sick. Who would pour rose-water into a filthy kennel? What pity it is, that so sweet an affection as love should be poured upon so filthy a thing as sin! Sin brings a sting in the conscience, a curse in the estate; yet men love it. A sinner is the greatest self-denier; for his sin he will deny himself a part in heaven.

Use two: Do anything rather than sin. Oh, hate sin! There is more evil in the least sin—than in the greatest bodily evils which can befall us. The ermine rather chooses to die than defile her beautiful skin. There is more evil in a drop of sin—than in a sea of affliction. Affliction is but like a rip in a coat—but sin a stab at the heart. In affliction there is some good—in this lion there is some honey to be found. "It is good for me that I was afflicted." Psalm 119:71. Augustine, "Affliction is God's flail to thresh off our husks. Affliction does not consume—but refines." There is no good in sin; it is the quintessence of evil. Sin is worse than hell; for the pains of hell are a burden to the creature only; but sin is a burden to God. "I am pressed under your iniquities, as a cart is pressed under the sheaves."

Use three: Is sin so great an evil? Then how thankful should you be to God, if he has taken away your sin! "I have taken away your sins." Zech 3:4. If you had a disease on your body—how thankful would you be to have it taken away! Much more to have sin taken away. God takes away the guilt of sin by pardoning grace, and the power of sin by mortifying grace. Oh be thankful that this sickness is "not unto death;" that God has changed your nature, and, by grafting you into Christ, made you partake of the sweetness of that olive tree; that sin, though it live, does not reign—but the elder serves the younger; sin the elder—serves grace the younger.

2. ADAM'S SIN

Question 15: What was the sin whereby our first parents fell from the estate wherein they were created?

Answer: That sin was eating the forbidden fruit. "She took of the fruit thereof, and did eat, and gave also to her husband." Gen 3:3. Here is implied,

1. That our first parents fell from their estate of innocence.

2. The sin by which they fell, was eating the forbidden fruit.

I. Our first parents fell from their glorious state of innocence. "God made man upright—but they have sought out many inventions." Adam was perfectly holy, he had rectitude of mind, and liberty of will to good; but his head ached until he had invented his own—and our death! He sought out many inventions.

1. His fall was voluntary. He had a power not to fall. Free-will was a sufficient shield to repel temptation. The devil could not have forced him unless he had given his consent. Satan was only a suitor to woo, not a king to compel; but Adam gave away his own power, and allowed himself to be decoyed into sin; like a young gallant, who at one throw loses a fair lordship. Adam had a fair lordship, he was lord of the world. "Have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moves." But he lost all at one throw! As soon as he sinned, he forfeited paradise!

2. Adam's fall was sudden; he did not long continue in his royal majesty.

How long did Adam continue in paradise before he fell?

The most probable and received opinion is, that he fell the very same day in which he was created. So Irenaeus, Cyril, Epiphanius, and many others. The reasons which incline me to believe so are,

(1.) It is said, Satan was a murderer, "from the beginning." Now, whom did he murder? Not the blessed angels, he could not reach them; nor the cursed angels, for they had before destroyed themselves. How then was Satan a murderer from the beginning? As soon as Satan fell, he began to tempt mankind to sin; this was a murdering temptation. By which it appears Adam did not stay long in Paradise; soon after his creation the devil set upon him—and murdered him by his temptation!

(2.) Adam had not yet eaten of the tree of life. "And now, lest he put forth his hand, and take also of the tree of life, and eat; the Lord sent him forth of the garden." This tree of life, being one of the choicest fruits in the garden, and being placed in the midst of Paradise, it is very likely Adam would have eaten of this tree of life soon, had not the serpent beguiled him with the tree of knowledge. So that I conclude, Adam fell the very day of his creation, because he had not yet tasted the tree of life, that tree that was most in his eye, and had such delicious fruit growing upon it.

(3.) "Man being in honor, abides not." Psalm 49:12. The Rabbis read it thus, "Adam being in honor, lodged not one night." The Hebrew word for abide, signifies, "To stay or lodge all night." Adam then, it seems, did not take up one night's lodging in Paradise.

Use one: From Adam's sudden fall—learn the weakness of human nature. Adam, in a state of integrity, quickly made a defection from God, he soon lost the robe of innocence and the glory of Paradise. If our nature was thus weak when it was at the best, what is it now when it is at the worst? If Adam did not stand when he was perfectly righteous, how unable are we to stand when sin has cut the lock of our original righteousness! If purified nature did not stand, how shall corrupt nature? If Adam, in a few hours, sinned himself out of Paradise, how quickly would we sin ourselves into hell—if we were not kept by a greater power than our own! But God puts underneath his everlasting arms. Deut 33:27.

Use two: From Adam's sudden fall—learn how sad it is for a man to be left to himself. Adam being left to himself, fell. Oh then, what will become of us, how soon fall, if God should leave us to ourselves! A man without God's grace, left to himself, is like a ship in a storm, without pilot or anchor—and is ready to dash upon every rock. Make this prayer to God, "Lord, do not leave me to myself! If Adam, who had strength, fell so soon—how soon shall I fall who have no strength!" Oh! urge God with his hand and seal. "My strength shall be made perfect in weakness." 2 Cor 12:9.

II. The sin by which our first parents fell was eating the forbidden fruit; where, consider two things:

[1] The occasion of it was the serpent's temptation. The devil crept into the serpent, and spoke in the serpent. Consider:

(1.) The subtlety of Satan's temptation. His wiles are worse than his darts. Satan's subtlety in tempting; (1.) He dealt all along as an impostor, he ushered in his temptation by lies.

1st Lie. "You shall not surely die."

2nd Lie. That God did envy our first parents their happiness. "God knows, that in the day you eat, your eyes shall be opened." That is, "The reason why God forbids you to eat of this tree—is because he envies your felicity."

3rd Lie. That they would be thereby made like unto God. "You shall be as gods." Here was his subtlety in tempting. The devil was first a liar, then a murderer!

(2.) In that he set upon our first parents so quickly, before they were confirmed in their obedience. The angels in heaven are fully confirmed in holiness; they are called stars of the morning, Job 38:7, and they are fixed stars; but our first parents were not confirmed in their obedience, they were not fixed in their orb of holiness. Though they had a possibility of standing, they had not an impossibility of falling; they were holy—but mutable. There was Satan's subtlety, in tempting our first parents before they were confirmed in their obedience.

(3.) His subtlety in tempting was, that he set upon Eve first, because he thought she was less able to resist. Satan broke over the hedge where it was weakest; he knew he could more easily insinuate and wind himself into her, by a temptation. An expert soldier, when about to storm or enter a castle, carefully observes where there is a breach, or how he may enter with more ease; so did Satan tempt the weaker vessel. He tempted Eve first, because he knew, if once he could prevail with her, she would easily draw her husband. Thus the devil handed over a temptation to Job by his wife. "Curse God and die." Job 2:9. Agrippina poisoned the Emperor Commodus, with wine in a perfumed cup; the cup being perfumed and given him by his wife, it was the less suspected. Satan knew a temptation coming to Adam from his wife would be more prevailing, and would be less suspected. Oh bitter! sometimes relations prove temptations. A wife may be a snare, when she dissuades her husband from doing his duty, or entices him to evil. "Ahab sold himself to work wickedness, whom his wife Jezebel stirred up." I Kings 21:25. She blew the coals, and made his sin flame out the more. Satan's subtlety was in tempting Adam by his wife; he thought she would draw him to sin.

(4.) Satan's subtlety in tempting was in assaulting Eve's faith. He would persuade her that God had not spoken truth: "You shall not surely die." Gen 3:4. This was Satan's masterpiece, to weaken her faith. When he had shaken that, and had brought her once to distrust: then "she yielded," she presently put forth her hand to evil.

Satan's CRUELTY in tempting. As soon as Adam was invested in all his glory, the devil cruelly, as it were on the day of Adam's coronation, would dethrone him, and bring him and all his posterity under a curse! See how little love Satan has to mankind; he has an implacable antipathy against us; and antipathies can never be reconciled. So much for the occasion of Adam's sin, or his being tempted by the serpent.

[2] The sin itself. "Eating the forbidden fruit." This was very heinous, and that appears three ways:

(1.) In respect of the person who committed it.

(2.) The aggravation of the sin.

(3.) The dreadfulness of the effect.

(1.) It was very heinous in respect of the person who committed it. Adam had excellent and noble endowments; he was illumined with knowledge, embellished with holiness; he knew his duty, and it was as easy for him to obey God's command, as to know it; he might have chosen whether he would sin or not; yet he willfully did eat of the forbidden tree.

(2.) The aggravation of Adam's sin.

Why is Adam's sin so great? It was but the seizing of an apple! Was it such a great sin—to pluck an apple? "When the woman saw that the fruit of the tree was good for food and pleasing to the eye, and also desirable for gaining wisdom, she took some and ate it. She also gave some to her husband, who was with her, and he ate it." Genesis 3:6.

It was sin against an infinite God. It was a voluminous sin, there were many sins twisted together in it. As Cicero says of parricide, "He who is guilty of it, he commits many sins in one;" so there were many sins in this one sin of Adam. It was a big-bellied sin, a chain with many links. Ten sins were in it.

(1.) Unbelief. Our first parents did not believe what God had spoken was truth. God said, "You must not eat from the tree of the knowledge of good and evil, for when you eat of it you will surely die." They did not believe that they would die; they could not be persuaded that such fair fruit had death at the door. Thus, by unbelief they called God a liar; nay, which was worse, they believed the devil rather than God!

(2.) Unthankfulness, which is the epitome of all sin. Adam's sin was committed in the midst of Paradise. God had enriched him with variety of mercies; he had stamped his own image upon him; he had made him lord of the world; gave him of all the trees of the garden to eat (one only excepted). And now to take of that tree! This was high ingratitude; it was like the dye to the wool, which makes it crimson. When Adam's eyes were opened, and he saw what he had done—well might he be ashamed, and hide himself. How could he who sinned in the midst of Paradise, look God in the face without blushing!

(3.) In Adam's sin was discontent. Had he not been discontented, he would never have sought to have altered his condition. Adam, one would think, had enough; he differed but little from the angels, he had the robe of innocence to clothe him, and the glory of Paradise to crown him. Yet he was not content, he would have more; he would be above the ordinary rank of creatures. How wide was Adam's heart, that a whole world could not fill it!

(4.) Pride, in that he would be like God. This worm, which was but newly crept out of the dust, now aspired after Deity! "You will be like God," said Satan, and Adam hoped to have been so indeed; he supposed the tree of knowledge would have anointed his eyes, and made him omniscient. But, by climbing too high, he got a dreadful fall!

(5.) Disobedience. God said, "You must not eat from the tree of the knowledge of good and evil;" but he would eat of it, though it cost him his life! Disobedience is a sin against equity. It is right we should serve him from whom we have our existence. God gave Adam his allowance, therefore it was but right he should give God his allegiance. How could God endure to see his laws trampled on before his face? This made him place a flaming sword at the end of the garden.

(6.) Curiosity. He meddled with that which was out of his sphere, and did not belong to him. God smote the men of Bethshemesh for looking into the ark. I Sam 6:19. Adam would be prying into God's secrets, and tasting what was forbidden.

(7.) Wantonness. Though Adam had a choice of all the other trees—yet his palate grew wanton, and he must have this tree. Like Israel, God sent them manna, angels' food, ay—but they had a hankering after quails. It was not enough that God supplied their needs, unless he should satisfy their lusts! Adam had not only everything for necessity—but for delight; yet his wanton palate lusted after forbidden fruit.

(8.) Sacrilege. The tree of knowledge did not belong to Adam—yet he took of it, and did sacrilegiously rob God of his due. It was counted a great crime in Harpalus to rob the temple, and steal the silver vessels; so it was a great crime in Adam, to steal fruit from that tree which God had peculiarly enclosed for himself. Sacrilege is double theft.

(9.) Murder. Adam was a public person, and all his posterity were involved and wrapped up in him; and he, by sinning, at once destroyed all his posterity! (if free grace did not interpose.) If Abel's blood cried so loud in God's ears, "The voice of your brother's blood cries unto me from the ground," how loud did the blood of all Adam's posterity cry against him for vengeance!

(10.) Presumption. Adam presumed of God's mercy; he blessed himself, saying he would have peace; he thought, though he did transgress, he would not die; that God would sooner reverse his decree, than punish him. This was great presumption. What a heinous sin, was Adam's breach of covenant!

One sin may have many sins in it. We are apt to have slight thoughts of sin, and say "it is but a little one." How many sins were in Adam's sin! Oh take heed of any sin! As in one volume there may be many works bound up, so there may be many sins in one sin.

[3] The dreadfulness of the effect. It has corrupted man's nature. How deadly is that poison—a drop whereof, could poison a whole sea! And how deadly is that sin of Adam, which could poison all mankind, and bring a curse upon them—until it be taken away by him who was made a curse for us!

3. ORIGINAL SIN

Question 16: Did all mankind fall in Adam's first transgression?

Answer: The covenant being made with Adam, not only for himself—but for his posterity, all mankind descending from him, by ordinary generation, sinned in him, and fell with him in his first transgression.

"Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all men, because all sinned." Romans 5:12

Adam being a representative person, while he stood, we stood; when he fell, we fell, We sinned in Adam; so it is in the text, "In whom all have sinned."

Adam was the head of mankind, and being guilty, we are guilty, as the children of a traitor have their blood stained. "All of us," says Augustine, "sinned in Adam, because we were part of Adam."

If when Adam fell, all mankind fell with him; why, when one angel fell, did not all fall?

The case is not the same. The angels had no relation to one another. They are called morning-stars; the stars have no dependence one upon another; but it was otherwise with us, we were in Adam's loins; as a child is a branch of the parent, we were part of Adam; therefore when he sinned, we sinned.

How is Adam's sin made ours?

(1.) By imputation. The Pelagians of old held, that Adam's transgression is hurtful to posterity by imitation only, not by imputation. But the text, "In whom all have sinned," confutes that.

(2.) Adam's sin is ours by propagation. Not only is the guilt of Adam's sin imputed to us—but the depravity and corruption of his nature is transmitted to us, as poison is carried from the fountain to the cistern. This is that which we call original sin. "In sin did my mother conceive me." Psalm 51:5. Adam's leprosy cleaves to us, as Naaman's leprosy did to Gehazi. 2 Kings 5:27. This original sin is called,

(1.) The "old man." Eph 4:22. It is said to be the old man, not that it is weak, as old men are—but for its long standing, and for its deformity. In old age the fair blossoms of beauty fall; so original sin is the old man, because it has withered our beauty, and made us deformed in God's eye.

(2.) Original sin is called "the law of sin." Rom 7:25 Original sin has the power of a law which binds the subject to allegiance. Men must needs do what sin will have them, when they have both the love of sin to draw them, and the law of sin to force them.

I. In original sin there is something privative, and something positive.

[1] Something privative. The lack of that righteousness which should be ours. We have lost that excellent quintessential frame of soul which once we had. Sin has cut the lock of original purity, where our strength lay.

[2] Something positive. Original sin has contaminated and defiled our virgin nature. Original sin has poisoned the spring of our nature, it has turned beauty into leprosy; it has turned the azure brightness of our souls, into midnight darkness.

Original sin has become natural to us. A man by nature cannot but sin; though there were no devil to tempt, no bad examples to imitate—yet there is such an innate principle in him that he cannot forbear sinning. 2 Pet 2:14. We cannot cease to sin, as a horse that is lame, cannot walk without halting. In original sin there is,

(1.) An aversion from good. Man has a desire to be happy—yet opposes that which would promote his happiness. He has a disgust of holiness, he hates to be reformed. Since we fell from God, we have no mind to return to him.

(2.) A propensity to evil. If, as the Pelagians say, there is so much goodness in us since the fall, why is there not as much natural proneness to good as there is to evil? Our experience tells us, that the natural bias of the soul, is to that which is bad. The very heathens by the light of nature saw this. Hierocles the philosopher said, "it is grafted in us by nature to sin." Men roll sin as honey under their tongue. "They drink iniquity as water," Job 15:16. Like a person who thirsts for drink, and is not satisfied; they have a kind of drought on them, they thirst for sin. Though they are tired out in committing sin—yet they sin. "Having lost all sensitivity, they have given themselves over to sensuality so as to indulge in every kind of impurity, with a continual lust for more." Ephesians 4:19. "They weary themselves to commit iniquity"; as a man who follows his game while he is weary—yet delights in it, and cannot leave it off. Jer 9:5. Though God has set so many flaming swords in the way to stop men in their sin—yet they go on in it; which all shows what a strong appetite they have to the forbidden fruit.

II. That we may further see the nature of original sin, consider,

[1] The UNIVERSALITY of it. It has, as poison, diffused itself into all the parts and powers of the soul. "The whole head is sick, and the whole heart is faint." Isa 1:5. Like a sick patient, that has no part sound, his liver is swelled, his feet are gangrened, his lungs are withered; such infected, gangrened souls have we, until Christ, who has made a medicine of his blood, cures us.

(1.) Original sin has depraved the intellectual part—the MIND. As in the creation "darkness was upon the face of the deep," so it is with the understanding; darkness is upon the face of this deep. As there is salt in every drop of the sea, bitterness in every branch of wormwood, so there is sin in every faculty. The mind is darkened, we know little of God. Ever since Adam ate of the tree of knowledge, and his eyes were opened—we lost our eye-sight! Besides ignorance in the mind, there is error and mistake; we do not judge rightly of things, we put bitter for sweet, and sweet for bitter. Isa 5:20. Besides this, there is much pride, disdainfulness and prejudice, and many fleshly reasonings. "How long shall your vain thoughts lodge within you?" Jer 4:14.

(2.) Original sin has defiled the HEART. The heart is deadly wicked. "The human heart is most deceitful and desperately wicked. Who really knows how bad it is?" Jeremiah 17:9. It is a lesser hell. In the heart are legions of lusts, obdurateness, infidelity, hypocrisy, sinful lusts. It boils as the sea—with passion and revenge. "The hearts of men, moreover, are full of evil and there is madness in their hearts while they live." Ecclesiastes 9:3. The heart is "the devil's workshop," where all mischief is framed.

(3.) Original sin has defiled the WILL. Contumacy is the seat of rebellion. The sinner crosses God's will, to fulfill his own. "We will burn incense to the queen of heaven." There is a rooted enmity in the will against holiness; it is like an iron sinew, it refuses to bend to God. Where is then, the freedom of the will, when it is so full not only of indisposition—but opposition to what is spiritual?

(4.) Original sin has defiled the AFFECTIONS. These, as the strings of a violin, are out of tune. They are the lesser wheels, which are strongly carried by the will, the master-wheel. Our affections are set on wrong objects. Our love is set on sin, our joy is set on the creature. Our affections are naturally as a sick man's appetite, who desires things which are noxious and hurtful to him. So we have impure lustings, instead of holy longings.

[2] The ADHESION of original sin. It cleaves to us, as blackness to the skin of the Ethiopian, so that we cannot get rid of it. Paul shook off the viper on his hand—but we cannot shake off this inbred corruption. It may be compared to a wild fig-tree growing on a wall, the roots of which are pulled up, and yet there are some fibers of it in the joints of the stonework, which will not be eradicated—but will sprout forth until the wall is pulled in pieces. Original sin comes not, as a lodger, for a night—but as an indweller. "Sin which dwells in me." Rom 7:17.

It is an evil spirit, which haunts us wherever we go. "The Canaanite would dwell in that land." Josh 17:12.

[3] Original sin retards and hinders us in the exercise of God's worship. Whence is "all that dullness and deadness in religion? It is the fruit of original sin. This it is, which rocks us asleep in duty. "The good that I would, I do not." Rom 7:17. Sin is compared to a weight. Heb 12:2. A man who has weights tied to his legs cannot run fast. It is like that fish Pliny speaks of, a sea lamprey, which cleaves to the keel of the ship, and hinders its progress when it is under sail.

[4] Original sin, though latent in the soul, and as a spring which runs under ground, often breaks forth unexpectedly. Christian, you can not believe that evil which is in your heart, and which will break forth suddenly—if God should leave you. "Is your servant a dog that he should do this monstrous thing?" 2 Kings 8:13. Hazael could not believe he had such a root of evil in his heart, that he should rip up pregnant women. "Is your servant a dog?" Yes, and worse than a dog, when that original corruption within is stirred up. If one had come to Peter and said, Peter, within a few hours you will deny Christ, he would have said, "Is your servant a dog?" But alas! Peter did not know his own heart, nor how far that corruption within would prevail upon him. The sea may be calm, and look clear; but when the wind blows—how it rages and foams! So though now your heart seems good—yet, when temptation blows, how may original sin reveal itself, making you foam with lust and passion. Who would have thought to have found adultery in David, and drunkenness in Noah, and cursing in Job? If God leaves a man to himself, how suddenly and scandalously may original sin break forth in the holiest men on the earth!

[5] Original sin mixes and incorporates itself with our duties and graces.

(1.) With our duties. As the hand which is paralyzed cannot move without shaking—as it lacks some inward strength; so we cannot do any holy action without sinning—as we lack a principle of original righteousness. As whatever the leper touched became unclean; such a leprosy is original sin; it defiles our prayers and tears. We cannot write without blotting. Though I do not say that the holy duties and good works of the regenerate are sins, for that were to reproach the Spirit of Christ, by whom they are wrought; yet this I say—that the best works of the godly have sin cleaving to them. Christ's blood alone, makes atonement for our holy things.

(2.) With our graces. There is some unbelief mixed with our faith, some lukewarmness mixed with our zeal, some pride mixed with our humility. As bad lungs cause shortness of breath, so original corruption has infected our hearts, so that our graces breathe very faintly.

[6] Original sin is a vigorous active principle within us. It does not lie still—but is ever exciting and stirring us up to evil; it is a very restless inhabitant. "What I hate—that I do!" How came Paul to do so? Original sin irritated and stirred him up to it. Original sin is like quicksilver, always in motion. When we are asleep, sin is awake in the imagination. Original sin sets the head plotting evil, and the hands working it. It has in it, a principle of restless activity; it is like the pulse—ever beating.

[7] Original sin is the cause of all actual sin. It is the kindling-wood of sin; it is the womb in which all actual sins are conceived. Hence come murders, adulteries, rapines. Though actual sins may be more scandalous—yet original sin is more heinous; the cause is always more than the effect.

[8] Original sin is not perfectly cured in this life. Though grace does subdue sin—yet it does not wholly remove it. Though we are like Christ, having the first fruits of the Spirit—yet we are unlike him, having the remainders of sinful flesh. There are two nations in the womb. Original sin is like that tree, in Dan 4:23, though the branches and the main body of it were hewn down—yet the stumps and root of the tree were left. Though the Spirit is still weakening and hewing down sin in the godly—yet the stump of original sin is left. It is a sea that will not, in this life, be dried up.

But why does God leave original corruption in us after regeneration? He could free us from it if he pleased.

(1.) He does it to show the power of his grace in the weakest believer. Grace shall prevail against a torrent of corruption. Whence is this? The corruption is ours—but the grace is God's.

(2.) God leaves original corruption to make us long after heaven, where there shall be no sin to defile, no devil to tempt. When Elijah was taken up to heaven his mantle dropped off; so, when the angels shall carry us up to heaven, this mantle of sin shall drop off. We shall never more complain of an aching head—or an unbelieving heart.

Use one: If original sin be propagated to us, and will be inherent in us while we live here, it confutes the Libertines and Quakers, who say they are without sin. They hold to sinless perfection; they show much pride and ignorance; but we see the seeds of original sin remain in the best. "There is not a just man lives and sins not." And Paul complained of a "body of death." Though grace purifies nature, it does not perfect it.

But does not the apostle say of believers, that their "old man is crucified;" and they are "dead to sin?"

(1.) They are dead spiritually. They are dead as to the guilt of it; and as to the power of it; the love of sin is crucified.

(2.) They are dead to sin legally. As a man who is sentenced to death is dead in law, so they are legally dead to sin. There is a sentence of death gone out against sin. It shall die, and drop into the grave; but at the present, sin has its life lengthened out. Nothing but the death of the body can quite free us from the body of this death.

Use two: Let us lay to heart original sin, and be deeply humbled for it. It cleaves to us as a disease, it is an active principle in us, stirring us up to evil. Original sin is worse than all actual sin; the fountain is more than the stream. Some think, as long as they are civil, they are well enough; ay—but the nature is poisoned. A river may have fair streams—but vermin at the bottom. You carry a hell about you, you can do nothing but you defile it; your heart, like muddy ground, defiles the purest water that runs through it. Nay, though you are regenerate, there is much of the old man in the new man. Oh how should original sin humble us!

This is one reason God has left original sin in us, because he would have it as a thorn in our side to humble us. As the bishop of Alexandria, after the people had embraced Christianity, destroyed all their idols but one, that the sight of that idol might make them loathe themselves for their former idolatry; so God leaves original sin to pull down the plumes of pride. Under our silver wings of grace, are black feet.

Use three: Let the sense of this make us daily look up to heaven for help. Beg Christ's blood to wash away the guilt of sin, and his Spirit to mortify the power of it; beg further degrees of grace. Though grace cannot make sin not to be—yet it makes it not to reign; though grace cannot expel sin, it can repel it. And for our comfort, where grace makes a combat with sin—death shall make a conquest of sin.

Use four: Let original sin make us walk with continual jealousy and watchfulness over our hearts. The sin of our nature is like a sleeping lion, the least thing which awakens it, makes it rage. Though the sin of our nature seems quiet, and lies as fire hidden under the embers—yet if it be a little stirred and blown up by a temptation, how quickly may it flame forth into scandalous evils! therefore we need always to walk watchfully. "I say to you all—Watch!" A wandering heart, needs a watchful eye!

4. Man's Misery By The Fall

Question 19: What is the MISERY of that estate into which man fell?

Answer: All mankind by their fall lost communion with God, are under his wrath and curse, and so made liable to all the miseries in this life, to death itself, and to the pains of hell forever.

"As for you, you were dead in your transgressions and sins, in which you used to live when you followed the ways of this world and of the ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient. All of us also lived among them at one time, gratifying the cravings of our sinful nature and following its desires and thoughts. Like the rest, we were by nature objects of wrath." Ephesians 2:1-3.

Adam left an unhappy portion to his posterity—Sin and Misery. Having considered the first of these, original sin, we shall now advert to the misery of that state. In the first, we have seen mankind offending; in the second, we shall see him suffering. The misery ensuing from original sin is two-fold.

I. Privative. By this first hereditary sin we have lost communion with God. Adam was God's familiar friend, his favorite; but sin has put us all out of favor. When we lost God's image, we lost his acquaintance. God's banishing Adam out of paradise, hieroglyphically showed how sin has banished us out of God's love and favor.

II. Positive. In four things.

1. Under the power of Satan.

2. Heirs of God's wrath.

3. Subject to all the miseries of this life.

4. Exposed to hell and damnation.

[1] The first misery is, that by nature we are under the power of Satan, who is called "the prince of the power of the air." Before the fall man was a free citizen, now he has become a slave of Satan. Before the fall man was king on the throne, now he is in fetters. And whom is man enslaved to? To one who is a hater of him. This was an aggravation of Israel's servitude. "Those who hated them ruled over them." By sin we are enslaved to Satan, who is a hater of mankind, and writes all his laws in blood. Sinners before conversion are under Satan's command; as the donkey at the command of the driver, so he does all the devil's drudgery. No sooner Satan tempts—but he obeys. As the ship is at the command of the pilot, who steers it which way he will, so is the sinner at the command of Satan; and he ever steers the ship into hell's mouth! The devil rules all the powers and faculties of a sinner.

(1.) He rules the UNDERSTANDING. He blinds men with ignorance, and then rules them; as the Philistines first put out Samson's eyes, and then bound him. Satan can do what he will with an ignorant man; because he does not see the error of his way, the devil can lead him into any sin. You may lead a blind man any where. Every sin is founded upon ignorance.

(2.) Satan rules the WILL. Though he cannot force the will—yet he can, by temptation, draw it. "The lusts of your father, you will do." He has got your hearts, and him you will obey. "We will burn incense to the queen of heaven." When the devil spurs a sinner by a temptation, he will over hedge and ditch break all God's laws, that he may obey Satan. Where then is free will, when Satan has such power over the will? "His lusts you will do." There's not any member of the body but is at the devil's service: the head to plot sin, the hands to work it, the feet to run the devil's errand. Satan is the worst tyrant; the cruelty of a cannibal, or Nero, is nothing compared to his. Other tyrants do but rule over the bodies, but Satan over the conscience. Other tyrants have some pity on their slaves; though they work in the galley, they give them food, let them have hours for rest; but Satan is a merciless tyrant, he lets them have no rest. What pains did Judas take! The devil would let him have no rest until he had betrayed Christ, and afterwards imbrued his hands in Christ's own blood.

Use one: see here our misery by original sin; enslaved to Satan. Satan is said to work effectually in the children of disobedience. What a sad plague is it for a sinner, to be at the will of the devil! Just like a slave, if the Turks bid him dig in the mines, hew in the quarries, tug at the oar—the slave must do it, he dares not refuse. If the devil bids a man lie or steal, he does not refuse; and, what is worse, he willingly obeys this tyrant. Other slaves are forced against their will: "Israel sighed by reason of their bondage," but sinners are willing to be slaves, they will not take their freedom; they kiss their fetters!

Use two: Let us labor to get out of this deplorable condition into which sin has plunged us, and get out from under the power of Satan. If any of your children were slaves, you would give great sums of money to purchase their freedom; and when your souls are enslaved, will you not labor for their freedom? Improve the gospel. The gospel proclaims a jubilee to captives. Sin binds men—but the gospel looses them. Paul's preaching was "to turn men from the power of Satan to God." The gospel star leads you to Christ; and if you get Christ, then you are made free, though not from the indwelling of sin—yet from Satan's tyranny. "If the Son makes you free, you shall be free indeed." You hope to be kings to reign in heaven, and will you let Satan reign in you now? Never think to be kings when you die, and slaves while you live. The crown of glory is for conquerors, not for captives. Oh get out of Satan's jurisdiction; get your fetters of sin filed off by repentance!

[2] The second misery is, by nature we are "the children of wrath." By children of wrath, the apostle means heirs of wrath, exposed to God's displeasure. God was once a friend—but sin broke the knot of friendship; now God's smile is turned into a frown; we have now become children of wrath. "And who knows the power of God's wrath?" Psalm 90:2. "The wrath of a king is as the roaring of a lion." How did Haman's heart tremble, when the king rose up from the banquet in wrath! But God's wrath is infinite, all other wrath, is but as a spark compared to a flame! Wrath in God is not a passion, as in us; but it is an act of God's holy will, whereby he abhors sin, and decrees to punish it. This wrath is very dreadful; it is this wrath of God which embitters afflictions in this life, for when sickness comes attended with God's wrath, it puts conscience into an agony. The mingling of the fire with the hail made it most dreadful. Exod 9:24. So mingling God's wrath with affliction, makes it torturing; it is the nail in the heart. God's wrath, when but in a threatening (as a shower hanging in the cloud), made Eli's ears to tingle; what is it then, when this wrath is executed! It is dreadful when the king examines and judges a traitor; but it is more dreadful when he causes him to be set upon the rack! "Who knows the power of God's wrath?"

While we are children of wrath, we have nothing to do with any of the precious promises; they are as the tree of life, bearing several sorts of fruit—but we have no right to pluck one leaf. "Children of wrath." "Strangers to the covenants of promise." The promises are as a fountain sealed. While we are in the state of nature, we see nothing but the flaming sword; and, as the apostle says, "There remains nothing but a fearful looking for of fiery indignation!" While children of wrath, we are "heirs to all God's curses." How can the sinner eat and drink in that condition? Like Damocles' banquet—who while he sat at table with a sword hanging over his head by a small thread, could have little stomach to eat; so the sword of God's wrath and curse hangs every moment over a sinner's head. We read of a flying scroll, written with curses. Zech 5:3. A scroll written with curses goes out against every person who lives and dies in sin. God's curse blasts, wherever it comes. There is a curse on the sinner's name, a curse on his soul, a curse on his estate and posterity, a curse on the ordinances. Sad, if all a man eats should turn to poison; yet the sinner eats and drinks his own damnation at God's table. Thus it is before conversion. As the love of God makes every bitter thing, sweet; so the curse of God makes every sweet thing, bitter.

Use one: See our misery by the fall. Heirs of wrath. And is this estate to be rested in? If a man is fallen under the king's displeasure, will he not labor to re-ingratiate himself into his favor? Oh let us flee from the wrath of God! And where should we fly—but to Jesus Christ? There is none else to shield off the wrath of God from us. "Jesus has delivered us from the wrath to come."

[3] The third misery is, that by nature we are subject to all outward miseries. All the troubles incident to man's life, are the bitter fruits of original sin. The sin of Adam has "subjected the creature to vanity." Is it not a part of the creature's vanity, that all the comforts below will not fill the heart, any more than the mariner's breath can fill the sails of a ship? "In the midst of his sufficiency he shall be in straits." There is still something lacking, and a man would have more; the heart is always restless; it thirsts—but is never satisfied. Solomon put all the creatures into a crucible; and when he came to extract the spirit and quintessence, there was nothing but froth, "all was vanity." Nay, it is vexing vanity; not only emptiness—but bitterness. Our life is labor and sorrow. We come into the world with a cry—and go out with a groan! Psalm 90:10. Some have said, that they would not live the life they have lived over again, because their life has had more water in it than wine; more water of tears, than wine of joy. "Long life is merely long torment." Augustine.

"Man is born to trouble." Everyone is not born heir to land—but he is born heir to trouble. As well separate weight from lead, as separate trouble from man. We do not finish our troubles in this life—but change them. Trouble is the vermin, which is bred out of the putrid matter of sin. Whence come all our fears, but from sin? "There is torment in fear." Fear is the plague of the soul—fear sets it shaking; some fear poverty, others alarms, others fear loss of relations; if we rejoice, it is with trembling.

Whence come all our disappointments of hopes, but from sin? Where we look for comfort—there is a cross; where we expect honey—there we taste wormwood. Whence is it, that the earth is filled with violence, that the wicked oppresses the man who is more righteous than he? Hab 1:13. Whence is there so much fraudulence in dealing, so much falseness in friendship, such crosses in relations? Whence is it, that children prove undutiful, and they that should be as the staff of the parents' old age, are a sword to pierce their hearts? Whence is it, that servants are unfaithful to their masters? The apostle speaks of some who have entertained angels in their houses; Heb 13:3; but how often, instead of entertaining angels in their houses, do some entertain devils! Whence come all the mutinies and divisions in a kingdom? "In those days there was no peace to those who went out, nor to him that came in." All this is but the sour core in the apple which our first parents ate—the fruit of original sin! Besides, all the deformities and diseases of the body—are from sin! There had never been a stone in the kidneys—if there had not been first a stone in the heart!

Yes, the death of the body is the fruit and result of original sin. "Sin entered into the world, and death by sin." Adam was made immortal, conditionally, if he had not sinned. Sin dug Adam's grave! Death is dreadful to nature. Louis, king of France, forbade all who came into his court to mention the word, 'death' in his ears. The Socinians say, that death comes only from the infirmities of the body. But the apostle says, Sin ushered in death into the world: by sin came death. Certainly, had not Adam ate of the tree of knowledge, he would not have died. "In the day you eat, you shall surely die;" implying, if Adam had not eaten, he would not have died. Oh then, see the misery ensuing upon original sin! Sin dissolves the harmony and well-being of the body, and pulls its frame in pieces.

[4] The fourth misery is, that original sin without repentance, exposes to hell and damnation. This is the second death. Rev 20:14. Two things are in it:

(1.) Punishment of LOSS. The soul is banished from the beatific presence of God, in whose presence is fullness of joy.

(2.) Punishment of SENSE. The sinner feels scalding vials of God's wrath. It is penetrating, abiding, John 3:36, and reserved, 2 Pet 2:17. If when God's anger is kindled but a little, and a spark or two of it flies into a man's conscience in this life, it is so dreadful; what will it be when God stirs up all his anger? In hell there is the worm and the fire. Mark 9:44. Hell is the very epitome of misery! In hell, there is judgement without mercy. Oh what flames of wrath, what seas of vengeance, what rivers of brimstone—are poured out there upon the damned! Bellarmine is of opinion, That one glimpse of hell-fire were enough to make the most flagitious sinner to turn Christian; nay, live like a hermit, a most strict mortified life. What is all other fire compared to the fire of hell—but painted fire? To bear it will be intolerable, to escape it will be impossible! And these hell torments are forever, they have no end put to them. "They shall seek death, and shall not find it." Origen fancied a fiery stream in which the souls of sinful men were to be purged after this life, and then to pass into heaven. But the miseries of hell are forever! The breath of the Lord kindles that fire; and where shall we find buckets to quench it? "And the smoke of their torment ascends up forever and ever, and they have no rest day nor night." We can thank original sin for all this misery.

Use one: What dreadful thoughts should we have of original sin, which has created so many miseries! What honey can be gotten out of this lion? What grapes can we gather off this thorn? It sets heaven and earth against us. While we choose this bramble to rule, fire comes out of the bramble to devour us!

Use two: How are all believers bound to Jesus Christ, who has freed them from that misery to which sin has exposed them! "In whom we have redemption through his blood." Sin has brought trouble and a curse into the world: Christ has sanctified the trouble, and removed the curse. Nay, he has not only freed believers from misery—but purchased for them a crown of glory and immortality! "When the chief Shepherd shall appear, you shall receive an unfading crown of glory!"

The Covenant of Grace and its Mediator

1. The Covenant of Grace

Question 20: Did God leave all mankind to perish in the estate of sin and misery?

Answer: No! He entered into a covenant of grace to deliver the elect out of that state, and to bring them into a state of grace by a Redeemer.

"I will make an everlasting covenant with you." Man being by his fall plunged into a labyrinth of misery, and having no way left to recover himself, God was pleased to enter into a new covenant with him, and to restore him to life by a Redeemer.

The great proposition I shall go upon is, that there is a new covenant ratified between God and the elect.

What is the new covenant?

It is a solemn compact and agreement made between God and fallen man, wherein the Lord undertakes to be our God, and to make us his people.

What names are given to the covenant?

(1.) It is called the covenant of peace in Ezek 37:26, because it seals up reconciliation between God and humble sinners. Before this covenant there was nothing but enmity. God did not love us, for a creature that offends God by its sin, cannot be loved by a holy God. Also, we did not love him, since a God who condemns cannot be loved by a guilty creature; so that there was war on both sides. But God has found out a way in the new covenant to reconcile differing parties, so that it is fitly called the covenant of peace.

(2.) It is called a covenant of grace, and well it may; for,

(1) It was of grace, that, when we had forfeited the first covenant, God should enter into a new one, after we had cast away ourselves. The covenant of grace is as a plank after shipwreck. Oh the free grace of God, that he should parley with sinners, and set his wisdom and mercy to work, to bring rebels into the bond of the covenant!

(2) It is a covenant of grace, because it is a royal charter, all made up of terms of grace; that "God will cast our sins behind his back;" that "he will love us freely;" that he will give us a will to accept of the mercy of the covenant, and strength to perform the conditions of the covenant. Ezek 36:27. All this is pure grace!

WHY should God make a covenant with us?

It is out of indulgence, favor, and regard to us. A tyrant will not enter into a covenant with slaves, he will not show them such respect. God's entering into a covenant with us, to be our God, is a dignity he puts upon us. A covenant is the mark of distinction between God's people and heathens. "I will establish my covenant with you." When the Lord told Abraham that he would enter into a covenant with him, Abraham fell upon his face, as being amazed that the God of glory should bestow such a favor upon him. Gen 17:2.

God makes a covenant with us, to tie us fast to him; as it is called in Ezekiel, the "bond of the covenant." God knows we have slippery hearts, therefore he will have a covenant to bind us. It is horrid impiety to go away from God, after covenant. If one of the vestal nuns, who had vowed herself to religion, was deflowered, the Romans caused her to be burnt alive. It is perjury to depart from God after solemn covenant.

How does the covenant of grace differ from the first covenant made with Adam?

(1.) The TERMS of the first covenant were more strict and severe. For,

(a) The least failing would have made the covenant with Adam null and void—but many failings do not annul the covenant of grace. I grant, the least sin is a trespass upon the covenant—but it does not make it null and void. There may be many failings in the marital relation—but every failing does not break the marriage bond. It would be dreadful, if, as oft as we break covenant with God—that he should break covenant with us; but God will not take strict justice with every failing—but in "anger remember mercy."

(b) The first covenant being broken, allowed the sinner no remedy, all doors of hope were shut; but the new covenant allows the sinner a remedy. It leaves room for repentance, and provides a mediator. "Jesus the mediator of the new covenant." Heb 12:24.

(2.) The first covenant ran all upon "working," the second is upon "believing." Rom 4:5.

But are not works required in the covenant of grace?

Yes. "This is a faithful saying, that those who believe in God, should be careful to maintain good works." But the covenant of grace does not require works in the same manner as the covenant of works did. In the first covenant, works were required as the condition of life; in the second covenant, they are required only as the signs of life. In the first covenant, works were required as grounds of salvation; in the new covenant, they are required as evidences of our love to God. In the first covenant, they were required to the justification of our persons; in the new covenant, to the manifestation of our grace.

What is the condition of the covenant of grace?

The main condition is FAITH. "For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God-- not by works, so that no one can boast." Ephesians 2:8-9. "Jesus said to the woman—Your faith has saved you; go in peace." Luke 7:50.

Why is faith more the condition of the new covenant, than any other grace?

To exclude all glorying in the creature. Faith is a humble grace. If repentance or works were the condition of the covenant, a man would say, "It is my righteousness which has saved me!" But if it is of faith, where is boasting? Faith fetches all from Christ, and gives all the glory to Christ! Faith is a most humble grace. Hence it is that God has singled out this grace to be the condition of the covenant.

If faith is the condition of the covenant of grace, it excludes desperate presumptuous sinners from the covenant. They say there is a covenant of grace, and they shall be saved even if they have no faith. But the condition of the covenant is faith, and if you have no faith, you have no more to do with the covenant, than a foreigner has to do with the city charter.

Use one: Of INFORMATION. See the amazing goodness of God, to enter into covenant with us! He never entered into covenant with angels when they fell. It was much condescension in God to enter into covenant with us in a state of innocence—but more so when we were in a state of enmity. In this covenant of grace, we may see the cream of God's love, and the working of his affections to sinners. This is a marriage covenant. "I am married to you—says the Lord." Jeremiah 3:14. In the new covenant, God makes himself over to us, and what can he give more? He makes over his promises to us, and what better bonds can we have?

Use two: Of TRIAL. Whether we are in covenant with God. There are three characteristics of God's covenant people.

(1.) God's covenant people are a HUMBLE people. "Be clothed with humility." 1 Pet 5:5. God's people esteem others better than themselves; they shrink into nothing in their own thoughts. Phil 2:3. David cries out, "I am a worm, and no man:"Psalm 22:6. Though a saint, though a king—yet a worm! When Moses' face shined, he covered it with a veil. When God's people shine most in grace, they are covered with the veil of humility. Pride excludes from the covenant, for "God resists the proud." Surely, such as whom God resist, He will not take to be with Himself in glory. Abraham the father of the faithful, confesses, "I am nothing but dust and ashes." Genesis 18:27.

(2.) A people in covenant with God are a WILLING people. Though they cannot serve God perfectly--they serve Him willingly. They do not grudge God a little time spent in his worship. They do not murmur at sufferings. They will go through a sea and a wilderness—if God calls. "Your people shall be a willing people." This spontaneity and willingness is from the attractive power of God's Spirit. The Spirit does not force--but sweetly draws the will. This willingness in makes all our services accepted. God does sometimes accept of willingness without the work--but never the work without willingness.

(3.) God's covenant people are a CONSECRATED people. They have "holiness to the Lord" written upon them. "You are a holy people to the Lord your God." Deut 7:6. God's covenant people are separated from the world, and sanctified by the Spirit. The priests under the law were not only to wash in the great laver—but were arrayed with glorious apparel. Exod 28:2. This was typical, to show God's people are not only washed from gross sins—but adorned with holiness of heart. They bear not only God's name—but His image. Tamerlane refused a pot of gold, when he saw it had not his father's stamp upon it—but the Roman stamp. Holiness is God's stamp; if he does not see this stamp upon us, he will not own us for his covenant people.

Use three: Of EXHORTATION. To such as are out of covenant—labor to get into covenant, and have God for your God. How glad would the old world have been of an ark! How industrious should we be to get within the ark of the covenant!

(1.) Consider—the misery of such as live and die outside of covenant with God. Such have none to go to in an hour of distress. When conscience accuses, when sickness approaches (which is but a harbinger to bespeak a lodging for death), then what will you do? Where will you flee? Will you look to Christ for help? He is a mediator only for such as are in covenant. Oh, how will you be filled with horror and despair! and be as Saul, when he said, "The Philistines make war against me, and the Lord has departed!" Until you are in covenant with God—there is no mercy. The mercy-seat was placed upon the ark, and the mercy-seat was no larger than the ark. This was to show, that the mercy of God reaches no further than the covenant.

(2.) Consider—the excellency of the covenant of grace.

1. It is a better covenant than the covenant made with Adam—because it is more friendly and acceptable. Those services which would have been rejected in the first covenant are accepted in the second covenant. Here God accepts of the will for the deed, 2 Cor 8:12; here sincerity is crowned in the covenant of grace. Wherein we are weak, God will give strength; and wherein we come short, God will accept of a surety.

2. It is a better covenant—because it is surer. "You have made with me an everlasting covenant, ordered in all things—and sure." The first covenant was not sure, it stood upon a tottering foundation of works. Adam had no sooner a stock of righteousness to trade with—than he lost it! But the covenant of grace is sure; it is confirmed with God's decree, and it rests upon two mighty pillars—the oath of God, and the blood of God.

3. It is a better covenant—because it has better privileges. The covenant of grace brings great blessings. Our nature now is more ennobled, we are raised to higher glory than in innocence, we are advanced to sit upon Christ's throne. Rev 3:21. We are, by virtue of the covenant of grace, nearer to Christ than the angels! They are his friends, we his spouse! God is willing to be in covenant with you. Why does God woo and beseech you by his ambassadors to be reconciled, if he were not willing to be in covenant?

I would gladly be in covenant with God—but I have been a great sinner, and I fear God will not admit me into covenant.

If you see your sins, and loathe yourself for them, God will take you into covenant. "I, even I, am he who blots out your transgressions." As the sea covers great rocks, so God's covenant mercy covers great sins. Some of the Jews who crucified Christ, had their sins washed away in his blood.

But I am not worthy that God should admit me into covenant.

It never came into God's thoughts to make a new covenant upon terms of worthiness. If God should show mercy to none but such as are worthy, then must he show mercy to none! But it is God's design in the new covenant— to advance the riches of grace, to love us freely; and when we have no worthiness of our own, to accept us through Christ's worthiness. Therefore let not unworthiness discourage you; it is not unworthiness which excludes any from the covenant—but unwillingness.

What shall we do that we may be in covenant with God?

(1.) Seek God by prayer. "Demand compassion from the Lord," Augustine. "Lord, be my God in covenant." The Lord has made an express promise, that, upon our prayer to him, the covenant should be ratified, he will be our God, and we shall be his people. "They will call on My name, and I will answer them. I will say: They are My people, and they will say: The Lord is our God." Zechariah 13:9. Only it must be an importunate prayer; come as earnest suitors, resolve to take no denial.

(2.) If you would be in covenant with God, break off the covenant with sin. Before the marriage-covenant, there must be a divorce. "If you are returning to the Lord with all your hearts, then rid yourselves of the foreign gods and the Ashtoreths and commit yourselves to the Lord and serve him only, and he will deliver you out of the hand of the Philistines." 1 Samuel 7:3. Will any king enter into covenant, with that man who is in league with his enemies?

(3.) If you would enter into the bond of the covenant, get faith in the blood of the covenant. Christ's blood is the blood of atonement. Believe in this blood—and you are safely arked in God's mercy! "You are made near by the blood of Christ."

Use four: Of COMFORT to such as can make out their covenant interest in God.

(1.) You that are in covenant with God, all your sins are pardoned. Pardon is the crowning mercy. "Who forgives your iniquity, who crowns you." This is a branch of the covenant. "I will be their God, and I will forgive their iniquity." Sin being pardoned, all wrath ceases. How terrible is it when but a spark of God's wrath flies into a man's conscience! But sin being forgiven, there is no more wrath. God does not appear now in the fire or earthquake—but covered with a rainbow full of mercy!

(2.) All your temporal mercies are fruits of the covenant. Wicked men have mercies by Providence, not by virtue of a covenant; they have their mercies with God's leave, not with his love. But such as are in covenant have their mercies sweetened with God's love—and they swim to them in the blood of Christ! As Naaman said to Gehazi, "Take two talents," so says God to such as are in covenant, take two talents, take health—and take Christ with it; take riches—and take my love with them; take the venison—and take the blessing with it; take two talents.

(3.) You may upon all occasions plead the covenant. If you are haunted with temptations, plead the covenant, "Lord, you have promised to bruise Satan under my feet shortly; will you allow your child to be thus harassed? Take off the roaring lion." If in need, plead the covenant, "Lord, you have said, I shall lack no good thing; will you save me from hell, and not from poverty? will you give me a kingdom, and deny me daily bread?"

(4.) If in covenant with God, all things shall co-operate for your good. Psalm 25:10. Not only golden paths—but his bloody paths are for good. Every wind of Providence shall blow them nearer heaven. Affliction shall humble and purify. Heb 12:10. Out of the bitterest medicine, God distills your salvation. Afflictions add to the saints, glory. The more the diamond is cut, the more it sparkles; the heavier the saints' cross is, the heavier shall be their crown.

(5.) If you are in covenant once, then forever in covenant. The text calls it an "everlasting covenant." Such as are in covenant are elected; and God's electing love is unchangeable. "I will make an everlasting covenant with them, that I will not turn away from them; but I will put my fear in their heart, that they shall not depart from me." Jer 32:40. God will so love the saints, that he will not forsake them; and the saints shall so fear God that they shall not forsake him. It is a covenant of eternity. It must be so; for whom is this covenant made with? Is it not with believers? and have not they coalition and union with Christ? Christ is the head, they are the body. Eph 1:22, 23. This is a near union, much like that union between God the Father and Christ. "As you, Father, are in me, and I in you, that they also may be one in us." John 17:2I. Now, the union between Christ and the saints being so inseparable, it can never be dissolved, or the covenant made void; so that you may die with comfort.

(6.) You are in covenant with God, and you are going to your God. Behold a death-bed cordial; death breaks the union between the body and the soul—but perfects the union between Christ and the soul. This has made the saints desire death as the bride the wedding-day. Phil 1:23. "Lead me, Lord, to that glory," said one, "a glimpse whereof I have seen, as in a glass darkly."

Use five: Of DIRECTION. To show you how you who have tasted of covenant-mercy should walk, and live as a people in covenant with God. As you differ from others in respect of dignity, so you must in point of life-style.

(1.) You must love this God. God's love to you calls for love. It is Amor gratiatus—a free love. Why should God pass by others, and take you into a league of friendship with himself? In the law, God passed by the lion and eagle, and chose the dove; so he passes by the noble and mighty. It is Amor plenus—a full love. When God takes you into covenant, you are his Hephzihah; Isa 62:4; his delight is in you; he gives you the key of all his treasure, he heaps pearls upon you, he settles heaven and earth upon you; he gives you a bunch of grapes by the way, and says, "Son, all I have is yours!" And does not all this call for love? Who can tread upon these hot coals, and his heart not burn in love to God?

(2.) Walk holily. The covenant has made you a royal nation, therefore be a holy people. Shine as lights in the world; live as earthly angels. God has taken you into covenant, that you and he may have communion together; and what is it that keeps up your communion with God, but holiness?

(3.) Walk thankfully. Psalm 103:1. God is your God in covenant; he has done more for you than if he had made you ride upon the high places of the earth, and given you crowns and scepters! Oh take the cup of salvation, and bless the Lord! Eternity will be little enough to praise him. Musicians love to play on their music where there is the loudest sound, and God loves to bestow his mercies where he may have the loudest praises. You that have angels' reward—do angels, work. Begin that work of praise here, which you hope to be always doing in heaven.

2. Christ, the MEDIATOR of the Covenant

"Jesus the Mediator of the New Covenant." Hebrews 12:24

Jesus Christ is the sum and quintessence of the gospel! He is the wonder of angels; and the joy and triumph of saints. The name of Christ is sweet—it is as music in the ear, honey in the mouth, and a cordial at the heart!

I shall waive the context, and only speak of that which concerns our present purpose. Having discoursed of the covenant of grace, I shall speak now of the Mediator of the covenant, and the restorer of lapsed sinners, "Jesus the Mediator of the new covenant."

There are several names and titles in Scripture given to Christ, as the great restorer of mankind:

[1] Sometimes he is called a SAVIOR. "His name shall be called Jesus." Matt 1:21. The Hebrew word for JESUS signifies a Savior, and whom he saves from hell, he saves from sin; where Christ is a Savior he is a sanctifier. "He shall save his people from their sins." Matt 1:21. There is no other Savior. "Neither is there salvation in any other." Acts 4:12. As there was but one ark to save the world from drowning—so there is but one Jesus to save sinners from damning. As Naomi said to her daughters-in-law, "Are there yet any more sons in my womb?" Ruth 1:11, so has God no other sons in the womb of his eternal decree, to be saviors to us, besides Christ. "Where shall wisdom be found? The depth says, It is not in me; and the sea says, It is not with me." Where shall salvation be found? The angel says, It is not in me; mortality says, It is not in me; the ordinance says, It is not in me. Christ alone is the well-spring of life; the ordinance is the conduit-pipe which conveys salvation—but Christ is the spring which feeds it. "Neither is there salvation in any other."

[2] Sometimes Christ is called a REDEEMER. "The Redeemer shall come to Zion." Some understand it of Cyrus, others of an angel; but the most ancient Jewish doctors understood it of Christ, the Redeemer of the elect. "My Redeemer lives." The Hebrew word for Redeemer signifies such a one as is near akin, and has right to redeem a mortgage; so Christ is near of kin to us, being our elder brother, therefore has the best right to redeem us.

[3] Christ is called a MEDIATOR in the text. "Jesus the Mediator of the new covenant." The Greek word for Mediator signifies a middle person, one who makes up the breach between two disagreeing parties. God and we were at variance by sin; now Christ mediates and becomes umpire between us; he reconciles us to God through his blood, therefore he is called the Mediator of the new covenant. There is no way of communion and fellowship between God and man, but in and through a Mediator. Christ takes away the enmity in us, and the wrath of God, and so makes peace between us and God. Nor is Christ a Mediator of reconciliation only—but intercession. "Christ has entered, not into the holy place made with hands—but into heaven itself, now to appear in the presence of God for us." When the priest had slain the sacrifice, he was to go with the blood before the altar and mercy-seat, and show it to the Lord. Now, in Christ, our blessed Mediator, consider two things. 1. His person. 2: His graces.

I. Christ's PERSON. His person is amiable; he is made up of all love and beauty. He is the effigy of his Father. "The express image of his person." Consider,

[1] Christ's person in two NATURES.

(1.) Look upon his HUMAN nature as incarnate. Some deny his human nature; but John 1:14 says "The Word was made flesh." It is spoken of Christ the promised Messiah. Christ took our flesh, that the same nature which sinned, might suffer; and "The Word was made flesh," that through the glass of his human nature we might look upon God.

Why is Christ called the Word?

Because, as a word is the revealer of the mind, and manifests what is in a man's heart; so Jesus Christ reveals his Father's mind to us concerning the great matters of our salvation. John 1:18. Were it not for Christ's manhood, the sight of the Godhead would be formidable to us; but through Christ's flesh we may look upon God without terror.

And Christ took our flesh—that he might know how to pity us; he knows what it is to be faint, sorrowful, tempted. "He knows our frame." And he took our flesh, that he might (as Augustine says) ennoble our human nature with honor. Christ having married our flesh, has exalted it above the angelic nature.

(2.) Look upon Christ's DIVINE nature. Christ may be fitly compared to Jacob's ladder, which reaches from earth to heaven. Gen 28:12. Christ's human nature was the foot of the ladder, which stood upon earth; his divine nature the top of the ladder, which reaches to heaven. This being a grand article of our faith I shall amplify it. I know the Arians, Socinians, and Ebionites would rob Christ of the best jewel of his crown, his Godhead; but the Apostolic, Nicene, Athanasian creeds, affirm Christ's Deity. The Scripture is clear for it. He is called "the mighty God." "And in him dwells the fullness of the Godhead." He is of the same nature and essence with the Father. Is God the Father called Almighty? So is Christ. "The Almighty." Rev 1:8. Is God the Father the heart-searcher? So is Christ. "He knew their thoughts." John 2:25. Is God the Father omnipresent? So is Christ. "The Son of Man who is in heaven." John 3:13. Christ as God was then in heaven, when as man he was upon the earth.

Is Christ eternal? Christ is the everlasting Father, Isa 9:6, may be urged against the Cerinthian heretics, who denied the pre-existence of Christ's Godhead, and held that Christ had no being until he derived it from the Virgin Mary.

Does divine worship belong to the first person in the Trinity? So it does to Christ. John 5:23. "Let all the angels of God worship him." Heb 1:6. Is creation proper to the Deity? this is a flower of Christ's crown. "By him were all things created." Col 1:16. Is prayer proper to the Deity? this is given to Christ. "Lord Jesus, receive my spirit." Is faith and trust peculiar to God the Father? this is given to Christ. "You believe in God, believe also in me." Christ must needs be God, not only that the divine nature might support the human from sinking under God's wrath—but also to give value and weight to his sufferings.

Christ being God, his death and passion are meritorious. Christ's blood is called sanguis Dei, the blood of God, in Acts 20:28, because the person who was offered in sacrifice was God as well as man. This is an invincible support to believers; it was God who was offended, and it was God who satisfied. Thus Christ's person is in two natures.

[2] Consider Christ's two natures in one person, God-man. "God manifest in the flesh." 1 Tim 3:16. Christ had a twofold substance, divine and human—yet not a twofold subsistence; both natures make but one Christ. A scion may be grafted into another tree — like a pear-tree into an apple tree; which, though it bears different fruits, is but one tree; so Christ's manhood is united to the Godhead in an ineffable manner; yet though there are two natures—yet but one person. This union of the two natures in Christ was not by transmutation, the divine nature changed into the human, or the human into the divine; nor by mixture, the two natures mingled together, as wine and water are mixed; but both the natures of Christ remain distinct, and yet make not two distinct persons—but one person; the human nature not God—yet one with God.

II. Consider Christ, our Mediator, in his GRACES. These are the sweet savor of his ointments, which make the virgins love him. Christ, our blessed Mediator, is said to be "full of grace and truth." John 1:14. He had the anointing of the Spirit without measure. John 3:34. Grace in Christ is after a more eminent and glorious manner, than it is in any of the saints.

[1] Jesus Christ, our Mediator, has PERFECTION in every grace. Col 1:19. He is a panoply, treasury and storehouse of all heavenly treasure, all fullness. This no saint on earth has; he may excel in one grace—but not in all; as Abraham was eminent for faith, Moses for meekness; but Christ excels in every grace.

[2] There is a NEVER-FAILING fullness of grace in Christ. Grace in the saints is ebbing and flowing, it is not always in the same degree and proportion; at one time David's faith was strong, at another time so faint and weak, that you could hardly feel any pulse. "I said, I am cut off from before your eyes." Psalm 31:22. But grace in Christ is a never-failing fullness, it never abated in the least degree; he never lost a drop of his holiness. What was said of Joseph in Gen 49:23, may more truly be applied to Christ. "The archers shot at him—but his bow abode in strength." Men and devils shot at him—but his grace remained in its full vigor and strength; "his bow abode in strength."

[3] Grace in Christ is COMMUNICATIVE. His grace is for us; the holy oil of the Spirit was poured on the head of this blessed Aaron, that it might run down upon us! The saints have not grace to bestow on others. When the foolish virgins would have bought oil of their neighbor virgins, saying, "Give us some of your oil, for our lamps are gone out," the wise virgins answered, "Not so, lest there be not enough for us and you." The saints have no grace to spare for others; but Christ diffuses his grace to others. Grace in the saints is as water in the vessel, grace in Christ is as water in the spring. "Of his fullness have all we received and grace for grace." John 1:16. Set a glass under a still, and it receives water from it, drop by drop; so the saints have the drops and influences of Christ's grace distilling upon them. What a rich consolation is this to those who either have no grace, or their stock is low! They may go to Christ, the Mediator, as a treasury of grace: "Lord, I am indigent; but where shall I carry my empty vessel—but to a full fountain? 'All my springs are in you.' I am guilty, you have blood to pardon me; I am polluted, you have grace to cleanse me; I am sick unto death, you have the balm of Gilead to heal me! Joseph opened all the storehouses of grain; Christ is our Joseph, that opens all the treasuries and storehouses of grace, and bestows to us. He is not only sweet as the honey-comb—but drops as the honey-comb. In Christ our Mediator there is a cornucopia and fullness of all grace; and Christ is desirous that we should come to him for grace, like the full breast which aches until it be drawn.

Use one: Admire the glory of this Mediator; he is God-man, he is co-essentially glorious with the Father. All the Jews who saw Christ in the flesh, did not see his Godhead; all who saw the man did not see the Messiah. The temple of Solomon within was embellished with gold; travelers, as they passed along, might see the outside of the temple—but only the priests saw the glory which sparkled within the temple. Just so, believers only, who are made priests unto God, see Christ's glorious inside, the Godhead shining through the manhood. Rev 1:16.

Use two: If Christ is God-man in one person, then look unto Jesus Christ alone for salvation. There must be something of the Godhead to fasten our hope upon; in Christ there is Godhead and manhood hypostatically united. If we could weep rivers of tears, out-fast Moses on the mount, if we were exact moralists, touching the law blameless, if we could arrive at the highest degree of sanctification in this life—all this would not save us, without looking to the merits of him who is God. Our perfect holiness in heaven is not the cause of our salvation—but the righteousness of Jesus Christ. To this therefore did Paul flee, as to the horns of the altar. "That I may be found in him, not having my own righteousness." Phil 3:9. It is true, we may look to our graces as evidences of salvation—but to Christ's blood only as the cause of salvation. In time of Noah's flood, all who trusted to the high hills and trees, and not to the ark, were drowned. "Looking unto Jesus;" and so look unto him, as to believe in him, so that Christ may not only be united to our nature—but to our persons. Heb 12:2. "That believing, you may have life through his name." John 20:31.

Use three: Is Jesus Christ God and man in one person? This shows the dignity of believers, that they are so closely related and united to Christ. "In him dwells the fullness of the Godhead bodily," so it is of unspeakable comfort. Col 2:9. Christ's two natures being married together, the divine and human, all that Christ in either of his natures can do for believers, he will do. In his human nature he prays for them, in his divine nature he merits for them.

Use four: Admire the love of Christ our Mediator; that he should humble himself, and take our flesh, that he might redeem us. Believers should put Christ in their bosom, as the spouse did. "Lie between my breasts." Cant 1:13. What was said of Ignatius, that the name of Jesus was found written in his heart, should be verified of every saint; he should have Jesus Christ written in his heart.

3. Christ's PROPHETIC Office

"The Lord your God will raise up unto you a Prophet," etc. Deut 18:15.

Having spoken of the PERSON of Christ, we are next to speak of the OFFICES of Christ. These are Prophetic, Priestly, and Regal.

"The Lord your God will raise up unto you a Prophet." This is spoken of Christ. There are several names given to Christ as a Prophet. He is called "the Counselor" in Isa 9:6. "The Angel of the covenant." Mal 3:1. "A Lamp." 2 Sam 22:19. "The Morning Star." Rev 22:16. Jesus Christ is the great Prophet of his church. The woman of Samaria gave a shrewd guess. John 4:19. He is the best teacher; he makes all other teaching effectual. "He opened their understanding." Luke 24:45 He not only opened the Scriptures—but opened their understanding. He teaches to profit. "I am the Lord your God, who teaches you to profit." Isa 48:17.

How does Christ teach?

(1.) Externally, by his Word. "Your word is a lamp to my feet." Such as pretend to have a light or revelation above the Word, or contrary to it—never had their teaching from Christ. Isa 8:20.

(2.) Christ teaches these sacred mysteries, inwardly, by the Spirit. John 16:13. The world knows not what this teaching is. "The natural man receives not the things of God, neither can he know them." 1 Cor 2:14. He knows not what it is to be transformed by the renewing of the mind, Rom 12:2, or what the inward workings of the Spirit mean; these are riddles and paradoxes to Him. He may have more insight into the things of the world, than a believer—but he does not see the deep things of God. A swine may see an acorn under a tree—but he cannot see a star. He who is taught of Christ sees the the secrets of the kingdom of heaven.

What are the lessons which Christ teaches?

He teaches us to see into our own hearts. Take the most soaring wits, the greatest politicians, who understand the mysteries of state, they know not the mysteries of their own hearts, they cannot believe the evil that is in them. "Is your servant a dog—that he should do such a thing?" The heart is a great deep, which is not easily fathomed. But when Christ teaches, he removes the veil of ignorance, and illuminates the way for a man to see into his own heart. And now that he sees swarms of vile and vain thoughts, he blushes to see how sin mingles with his duties, his stars are mixed with clouds; he prays, as Augustine, that God would deliver him from himself!

The second lesson Christ teaches is the vanity of the creature. A natural man sets up his happiness in earthly things, and worships the golden image; but he who Christ has anointed with his eye-salve, has a spirit of discerning; he looks upon the creature in its night-dress, sees it to be empty and unsatisfying, and not commensurate to a heaven-born soul. Solomon had put all the creatures into a still, and when he came to extract the spirit and quintessence, all was vanity. Eccles 2:11. The apostle calls it a show or apparition, having no intrinsic goodness. 1 Cor 7:31.

The third lesson is the excellency of unseen realities. Christ gives the soul a sight of glory, a prospect of eternity. "We look not at things which are seen—but at things which are not seen." Moses saw him who is "invisible." Heb 11:27. And the patriarchs saw a better country, namely, a heavenly one, where are delights of angels; rivers of pleasure; the flower of joy, fully ripe and blown. Heb 11:16.

How does Christ's teaching differ from other teaching?

Several ways.

(1.) Christ teaches the heart. Others may teach the ear, Christ teaches the heart. "Whose heart the Lord opened." Acts 16:14. All that the dispensers of the word can do is but to work knowledge; Christ works grace. They can but give the light of the truth; Christ gives the love of the truth. They can only teach what to believe, Christ teaches how to believe.

(2.) Christ gives us a taste of the word. Ministers may set the food of the word before you, and carve it out to you; but it is only Christ, who can cause you to taste it. "If so be you have tasted that the Lord is gracious." "Taste and see that the Lord is good." It is one thing to hear a truth preached, another thing to taste it; one thing to read a promise, another thing to taste it. David had got a taste of the word. "You have taught me: How sweet are your words unto my taste! yes, sweeter than honey to my mouth." The apostle calls it the savor of knowledge. 2 Cor 2:14. The light of knowledge is one thing, the savor another. Christ makes us taste a savouriness in the word.

(3.) When Christ teaches, he makes us obey. Others may instruct—but cannot command obedience. They teach to be humble—but men remain proud. The prophet had been denouncing judgments against the people of Judah—but they would not hear. "We will do whatever goes out of our own mouth, to burn incense unto the queen of heaven." Men come as it were, with thick armor, which the sword of the word will not enter; but when Christ comes to teach, he removes this obstinacy; he not only informs the mind—but inclines the will. He does not only come with the light of his word—but the rod of his strength, and makes the stubborn sinner yield to him. His grace is irresistible.

(4.) Christ teaches easily. Others teach with difficulty. They have difficulty in finding out a truth, and in inculcating it. "Precept must be upon precept, and line upon line." Some may teach all their lives, and the word take no impression. They complain, "I have spent my labor in vain!" I have plowed on rocks! But Christ the great Prophet teaches with ease. He can with the least touch of his Spirit convert; he can say, "Let there be light;" with a word he can convey grace.

(5.) When Christ teaches, he makes men willing to learn. Men may teach others—but they have no mind to learn. "Fools despise instruction." They rage at the word, as if a patient should rage at the physician when he brings him a remedy; thus backward are men to their own salvation. But Christ makes his people a "willing people." They prize knowledge, and hang it as a jewel upon their ear. Those who Christ teaches say, "Come let us go up to the mountains of the Lord, and he will teach us of his ways, and we will walk in them;" and "We are all here present before God, to hear all things commanded."

(6.) When Christ teaches, he not only illuminates but animates. He so teaches—that he quickens! "I am the light of the world: he who follows me shall have lumen vitae—the light of life." By nature we are dead, therefore unfit to be taught. Who will make an oration to the dead? But Christ teaches those who are dead! he gives the light of life. As when Lazarus was dead, Christ said, "Come forth," and he made the dead to hear, for Lazarus came forth. Just so, when he says to the dead soul, "Come forth of the grave of unbelief!" he hears Christ's voice, and comes forth! The philosophers say, "heat and light increase together." Where Christ comes with his light, there is the heat of spiritual life going along with it.

Use one: Of INFORMATION.

(1.) See here an argument of Christ's Divinity. Had he not been God, he could never have known the mind of God, or revealed to us those secrets of Heaven, those deep mysteries, which no man or angel could find out. Who but God can anoint the eyes of the blind, and give not only light—but sight? Who but he, who has the key of David, can open the heart? Who but God can bow the iron sinew of the will? He alone who is God, can enlighten the conscience, and make the stony heart bleed!

(2.) See what a cornucopia, or infinity of wisdom is in Christ, who is the great teacher of his church, and who gives saving knowledge to all the elect. The body of the sun must needs be full of clearness and brightness, which enlightens the whole world. Christ is the great luminary; in him are hidden all treasures of knowledge. Col 2:3. The middle lamp of the sanctuary gave light to all the other lamps; so Christ diffuses his glorious light to others. We are apt to admire the learning of Aristotle and Plato; alas! what is this poor spark of light, compared to that which is in Christ, from whose infinite wisdom both men and angels light their lamps!

(3.) See the misery of man in the state of nature. Before Christ becomes their prophet they are enveloped in ignorance and darkness. Men know nothing in a sanctified manner, they know nothing as they ought to know. I Cor 8:2. This is dreadful. Men in the dark cannot discern colors; so in the state of nature they cannot discern between morality and grace they take one for the other. In the dark the greatest beauty is hidden. Let there be rare flowers in the garden, and pictures in the room, in the dark their beauty is veiled over. Just so, though there is such transcendent beauty in Christ as amazes the angels, man in the state of nature sees none of this beauty. What is Christ to him? or heaven to him? The veil is upon his heart. A man in the dark is in danger every step he takes; so man in the state of nature is in danger, at every step, of falling into hell. Thus it is before Christ teaches us; nay, the darkness in which a sinner is, while in an unregenerate state, is worse than natural darkness; for natural darkness affrights. "A horror of great darkness fell upon Abraham." But the spiritual darkness is not accompanied with horror, men tremble not at their condition; nay, they like their condition well enough. "Men loved darkness." This is their dreadful condition, until Jesus Christ comes as a prophet to teach them, and to turn them from darkness to light, and from the power of Satan to God.

(4.) See the happy condition of the children of God. They have Christ to be their prophet. "All your children shall be taught of the Lord." "He is made to us wisdom." One man cannot see by another's eyes; but believers see with Christ's eyes. "In his light they see light." Christ gives them the light of grace, and the light of glory.

Use two: Labor to have Christ for your prophet. He teaches savingly: he is an interpreter of a thousand, he can untie those knots which puzzle angels. Until Christ teaches, we never learn any lesson; until Christ is made to us wisdom, we shall never be wise to salvation.

What shall we do to have Christ for our teacher?

(1.) See your need of Christ's teaching. You cannot see your way without this morning star. Some speak much of improving the light of reason; alas! the plumb-line of reason is too short to fathom the deep things of God; the light of reason will no more help a man to believe, than the light of a candle will help him to understand. A man can no more by the power of nature reach Christ, than an infant can reach the top of the pyramids, or the ostrich fly up to the stars. See your need of Christ's anointing and teaching in Rev 3:18. "I counsel you to buy from me gold refined in the fire, so you can become rich; and white clothes to wear, so you can cover your shameful nakedness; and salve to put on your eyes, so you can see."

(2.) Go to Christ to teach you. "Lead me in your truth, and teach me." As one of the disciples said, "Lord, teach us to pray," I, so say, "Lord, teach me to profit. Light my lamp, O great prophet of your church! Give me a spirit of wisdom and revelation, that I may see things in another manner than I ever saw them before; teach me in the Word to hear your voice, and in the sacrament to discern your body. Give light to my eyes!" Psalm 13:3.

That we may be encouraged to go to our great Prophet:

(1.) Jesus Christ is very willing to teach us. Why else did he enter into the calling of the ministry—but to teach the mysteries of heaven? "Jesus went about teaching and preaching the gospel of the kingdom." Why did he take the prophetic office upon him? Why was Christ so angry with those who kept away the key of knowledge? "Woe to you experts in the law, because you have taken away the key to knowledge. You yourselves have not entered, and you have hindered those who were entering." Luke 11:52. Why was Christ anointed with the Spirit without measure—but that he might anoint us with knowledge? Knowledge is in Christ, for us as milk in the breast for the child. Oh then go to Christ for teaching. None in the gospel came to Christ for sight—but he restored their eyesight; and surely Christ is more willing to work a cure upon a blind soul, than ever he was to do so upon a blind body.

(2:) There are none so dull and ignorant, but Christ can teach them. Everyone is not fit to make a scholar of; but there is none so dull but Christ can make him a good scholar. Even such as are ignorant, and of low abilities, Christ teaches in such a manner that they know more than the great sages and wise men of the world. The unlearned men rise up, and take heaven; they know the truths of Christ more savingly than the great admired Rabbis. The duller the scholar, the more is his skill seen that teaches. Hence it is, that Christ delights in teaching the ignorant, to get himself more glory. "The eyes of the blind shall be opened, and the ears of the deaf shall be unstopped." Who would go to teach a blind or a deaf man? Yet such dull scholars Christ teaches. Such as are blinded with ignorance, shall see the mysteries of the gospel, and the deaf ears shall be unstopped.

(3.) Wait upon the means of grace which Christ has appointed. Though Christ teaches by his Spirit—yet he teaches in the use of ordinances. Wait at the gates of wisdom's door. Ministers are teachers under Christ. "Pastors and teachers." We read of pitchers, and lamps within the pitchers. Judges 7:16. Ministers are earthen vessels—but these pitchers have lamps within them to light souls to heaven. Christ is said to speak to us from heaven now, by his ministers, as the king speaks by his ambassador. Heb 12:25. Such as wean themselves from the breast of ordinances seldom thrive; either they grow faint in their head, or lame in their feet. The word preached is Christ's voice in the mouth of the minister; and those who refuse to hear Christ speaking in the ministry, Christ will refuse to hear speaking on their death-bed.

(4.) If you would have the teachings of Christ, walk according to the knowledge which you have already. Use your little knowledge well, and Christ will teach you more. "If any man will do his will, he shall know of the doctrine, whether it is of God, or whether I speak of myself." A master seeing his servant improve a little stock well, gives him more to trade with.

Use three: If you have been taught by Christ savingly, be THANKFUL. It is your honor to have God for your teacher, and that he should teach you, and not others, is a matter of admiration and congratulation. Oh how many knowledgeable men are ignorant! They are not taught of God; they have Christ's Word to enlighten them—but not his Spirit to sanctify them. But that you should have the inward as well as the outward teaching, that Christ should anoint you with the heavenly unction of his Spirit, that you can say, "One thing I know, that whereas I was blind, now I see." Oh, how thankful should you be to Christ, who has revealed his Father's bosom secrets unto you! "No man has seen God at any time; the only begotten Son, which is in the bosom of the Father, he has revealed him." If Alexander thought himself so much obliged to Aristotle for the philosophic instruction he received from him—oh, how are we obliged to Jesus Christ, this great Prophet, for opening to us the eternal purposes of his love, and revealing to us the mysteries of the kingdom of heaven!

4. Christ's PRIESTLY Office

Question 35: How does Christ execute the office of a priest?

Answer: In his once offering up of himself a sacrifice to satisfy divine justice, and reconcile us to God, and in making continual intercession for us.

"Now once in the end of the world has he appeared to put away sin by the sacrifice of himself." Heb 9:26.

What are the parts of Christ's priestly office?

Christ's priestly office has two parts— his satisfaction and intercession.

I. Christ's SATISFACTION; this consists of two branches.

[1] His ACTIVE obedience. "He fulfilled all righteousness." Christ did everything which the law required; his holy life was a perfect commentary upon the law of God; he obeyed the law for us.

[2] His PASSIVE obedience. Our guilt being transferred and imputed to him, he suffered the penalty which was due to us; he appeared to put away sin by the sacrifice of himself. The paschal lamb slain, was a type of Christ who was offered up in sacrifice for us. Sin could not be done away without blood. "Without blood there is no remission of sin." Christ was not only a lamb without spot—but a lamb slain.

Why was it requisite there should be a priest?

There needed a priest to be an umpire (a mediator), to mediate between a guilty creature and a holy God.

How could Christ suffer, being God?

Christ suffered only in the human nature.

But if only Christ's humanity suffered, how could this suffering satisfy for sin?

The human nature being united to the divine, the human nature suffered, the divine satisfied. Christ's Godhead supported the human nature that it did not faint, and gave virtue to his sufferings. The altar sanctifies the thing offered on it. Matt 23:19. The altar of Christ's divine nature, sanctified the sacrifice of his death, and made it of infinite value.

Wherein does the greatness of Christ's sufferings appear?

(1.) In the sufferings of his body. He suffered truly, not in appearance only. The apostle calls it the death of the cross. Phil 2:8. Cicero, when speaking of this kind of death, says, "How can I describe being raised up on a cross?" Though he was a great orator he lacked words to express it. The thoughts of this made Christ sweat great drops of blood in the garden. Luke 22:24. It was an ignominious, painful, cursed death. Christ suffered in all his senses. His eyes beheld two dreadful objects, his enemies insulting, and his mother weeping. His ears were filled with the revilings of the people. "He saved others, himself he cannot save." Matt 27:42. His smell was offended when their spittle fell upon his face. His taste; when they gave him gall and vinegar to drink. His feeling; when his head suffered with thorns, his hands and feet with the nails. His whole body was one great wound; now was this white lily dyed with purple color.

(2.) In the sufferings of his soul. He was pressed in the wine-press of his Father's wrath. This caused that vociferation and outcry on the cross, "My God, my God, why have you forsaken me!" Christ suffered a double eclipse upon the cross, an eclipse of the sun, and an eclipse of the light of God's countenance. How bitter was this agony! The evangelists use three words to express it. "He began to be amazed." "He began to be faint." "To be exceeding sorrowful." Christ felt the pains of hell in his soul, though not locally—yet equivalently.

Why did Christ suffer?

Surely not for any desert of his own. "The Messiah shall be cut off—but not for himself," it was for us. One man sins, another takes the punishment; he suffered, that he might satisfy God's justice for us. We, by our sins, had infinitely wronged God; and, could we have shed rivers of tears, offered up millions of holocausts and burnt-offerings, we could never have pacified an angry Deity; therefore Christ must die, that God's justice may be satisfied.

It is hotly debated among divines, whether God could have forgiven sin freely without a sacrifice. Not to dispute what God could have done, when he was resolved to have the law satisfied, and to have man saved in a way of justice as well as mercy; it was necessary that Christ should lay down his life as a sacrifice.

(1.) To fulfill the predictions of Scripture. "It was written long ago that the Messiah must suffer and die and rise again from the dead on the third day."

(2.) To bring us into favor with God. It is one thing for a traitor to be pardoned, and another thing to be made a favorite. Christ's blood is not only called a sacrifice, whereby God is appeased—but a propitiation, whereby God becomes gracious and friendly to us. Christ is our mercy-seat, from which God gives answers of peace to us.

(3.) Christ died, that he might make good his last will and testament with his blood. There were many legacies which Christ bequeathed to believers, which would all have been null and void had he not died, and by his death confirmed the will. Heb 9:16. A testament is in force after men are dead; the mission of the Spirit, the promises, those legacies, were not in force until Christ's death; but Christ by his blood has sealed them, and believers may lay claim to them.

(4.) He died that he might purchase for us glorious mansions; therefore heaven is called not only a promised—but a "purchased possession." Eph 1:14. Christ died for our preferment; he suffered that we might reign; he hung upon the cross that we might sit upon the throne. Heaven was shut to us—but the cross of Christ is the ladder by which we ascend to heaven. His crucifixion is our coronation!

Use one: In the bloody sacrifice of Christ, see the horrid nature of sin. Sin, it is true, is odious as it banished Adam out of paradise, and threw the angels into hell; but that which most of all makes it appear horrid is this, that it made Christ veil his glory, and lose his blood. We should look upon sin with indignation, and pursue it with a holy malice, and shed the blood of those sins which shed Christ's blood. The sight of Caesar's bloody robe incensed the Romans against those who slew him. The sight of Christ's bleeding body should incense us against sin. Let us not parley with it; let not that be our joy, which made Christ a man of sorrow.

Use two: Is Christ our priest sacrificed? See God's mercy and justice displayed. I may say as the apostle, "Behold the goodness and severity of God."

(1.) The goodness of God in providing a sacrifice. Had not Christ suffered upon the cross, we must have lain in hell forever, satisfying God's justice.

(2.) The severity of God. Though it were his own Son, the Son of his love, and our sins were but imputed to him—yet God did not spare him—but his wrath did flame against him. Rom 8:32. If God was thus severe to his own Son, how dreadful will he be one day to his enemies! Such as die in wilful impenitence, must feel the same wrath as Christ did; and because they cannot bear it at once, therefore they must endure it forever.

Use three: Is Christ our priest, who was sacrificed for us? Then see the endeared affection of Christ to us sinners. "The cross," says Augustine, "was a pulpit, in which Christ preached his love to the world." That Christ should die, was more than if all the angels had been turned to dust; and especially that Christ should die as a malefactor, having the weight of all men's sins laid upon him, and that he should die for his enemies. Rom 5:10. The balm-tree weeps out its precious balm, to heal those who cut and mangle it; just so, Christ shed his blood, to heal those who crucified him.

He died freely. It is called the offering of the body of Jesus. Heb 10:10. Though his sufferings were so great, that they made him sigh, and weep, and bleed; yet they could not make him repent. "He shall see of the travail of his soul, and be satisfied." Isa 53:1. Christ had hard travail upon the cross—yet he does not repent of it—but thinks his sweat and blood well bestowed, because he sees redemption brought forth to the world. Oh infinite, amazing love of Christ! a love which passes knowledge! a love which neither man nor angel can parallel. Eph 3:19. How should we be affected with this love! If Saul was so affected with David's kindness in sparing his life, how should we be affected with Christ's kindness in parting with his life for us! At Christ's death and passion, the very stones cleave asunder, "The earth shook, rocks split apart." Matt 27:51. Not to be affected with Christ's love in dying, is to have hearts harder than rocks.

Use four: Is Christ our sacrifice? Then see the excellence of his sacrifice.

(1.) Christ's sacrifice is perfect. "By one offering, he has perfected those who are sanctified." Therefore, how impious are the Papists, in joining their merits and the prayers of saints with Christ's sacrifice! They offer him up daily in the mass, as if Christ's sacrifice on the cross were imperfect. This is a blasphemy against Christ's priestly office.

(2.) Christ's sacrifice is meritorious. He not only died for our example—but to merit salvation. The person who suffered being God as well as man, put virtue into his sufferings; our sins were expiated, and God appeased. No sooner did the messengers say, "Uriah is dead," but David's anger was pacified. No sooner did Christ die—but God's anger was pacified.

(3.) Christ's sacrifice is beneficial. Out of the dead lion, Samson had honey. Christ's sacrifice procures justification of our persons, acceptance of our service, access to God with boldness, and entrance into the holy place of heaven. Heb 10:19. Through the side of Christ, a way to Heaven lies open to us. Israel passed through the Red sea to Canaan; so through the red sea of Christ's blood, we enter into the heavenly Canaan.

Use five: Let us apply this blood of Christ. All the virtue of a medicine is in the application; though the medicine is made of the blood of God, it will not heal, unless applied by faith. As fire is to the chemist, so is faith to the Christian; the chemist can do nothing without fire, so there is nothing done without faith. Faith makes Christ's sacrifice ours. "Christ Jesus my Lord." It is not gold in the mine which enriches—but gold in the hand. Faith is the hand which receives Christ's golden merits. It is not a cordial in the glass that refreshes the spirit—but a cordial drunk down. "By faith we drink the blood of Christ," Cyprian. Faith opens the orifice of Christ's wounds, and drinks the precious cordial of his blood. Without faith Christ himself will not avail us.

Use six: Let us love a bleeding Savior, and let us show our love to Christ, by being ready to suffer for him. Many rejoice at Christ's suffering for them—but do not dream of their suffering for him. Joseph dreamed of his preferment—but not of his imprisonment. Was Christ a sacrifice? Did he bear God's wrath for us? We should bear man's wrath for him. Christ's death was voluntary. "Lo, I come to do your will, O God." "I have a baptism to be baptized with, and how it consumes Me until it is finished!" Christ calls his sufferings a baptism; he was to be (as it were) baptized in his own blood, and how did he thirst for that time! "How it consumes Me!" Oh then, let us be willing to suffer for Christ! Christ has taken away the venom and sting of the saints' sufferings: there is no wrath in their cup. Our sufferings Christ can make sweet. As there was oil mixed in the peace-offering, so God can mix the oil of gladness with our sufferings. Life must be parted with shortly; what is it to part with it a little sooner, as a sacrifice to Christ, as a seal of sincerity, and a pledge of thankfulness!

Use seven: This sacrifice of Christ's blood may infinitely comfort us. This is the blood of atonement. Christ's cross is the hinge of our deliverance; the hinge and fountain of our comfort.

(1.) This blood comforts in case of guilt! "Oh, says the soul, my sins trouble me!" But Christ's blood was shed for the remission of sin. Matt 26:28. Let us see our sins laid on Christ—and then they are no more ours, but his.

(2.) In case of pollution. Christ's blood is a healing and cleansing blood. It is healing. "With his stripes we are healed." It is the best healing-salve, it heals at a distance. Though Christ is in heaven, we may feel the virtue of his blood healing our corruptions.

Christ's blood is cleansing. It is therefore compared to fountain-water. Zech 13:1. The word is a glass to show us our spots, and Christ's blood is a fountain to wash them away; it turns leprosy into purity. "The blood of Jesus cleanses us from all our sin." I John 1:7. There is indeed one spot so black, that Christ's blood does not wash away, namely, the sin against the Holy Spirit. Not but that there is virtue enough in Christ's blood to wash it away; but he who has sinned that sin, will not be washed; he despises Christ's blood, and tramples it under foot. Heb 10:29. Thus we see what a strong cordial Christ's blood is; it is the anchor-hold of our faith, the spring of our joy, the crown of our desires, and the only support both in life and death! In all our fears, let us comfort ourselves with the sin atoning sacrifice of Christ's blood. Christ died both as a purchaser and as a conqueror: as a purchaser in regard of God, having by his blood obtained our salvation, and as a conqueror in regard of Satan, the cross being his triumphant chariot, wherein he has led hell and death captive.

Use seven: Bless God for this precious sacrifice of Christ's death. "Bless the Lord, O my soul!" And for what does David bless him? "Who redeems your life from destruction!" Christ gave himself a sin-offering for us; let us give ourselves a thank-offering to him. If a man redeems another out of debt, will he not be grateful? How deeply do we stand obliged to Christ, who has redeemed us from hell and damnation! "And they sang a new song, saying You are worthy to take the book, and open the seals; for you were slain, and have redeemed us to God by your blood." Let our hearts and tongues join in concert to bless God, and let us show thankfulness to Christ by fruitfulness; let us bring forth (as spice trees) the fruits of humility, zeal, and good works. This is to live unto him who died for us. 2 Cor 5:15. The wise men not only worshiped Christ—but presented him with gifts of gold, and frankincense, and myrrh. Matt 2:11. Let us present Christ with the fruits of righteousness, which are unto the glory and praise of God.

II. Christ's INTERCESSION. "Who also makes intercession for us." Rom 8:34.

When Aaron entered into the holy place, his bells gave a sound; so Christ having entered into heaven, his intercession makes a melodious sound in the ears of God. Though Christ is exalted to glory, he has not laid aside his affections of compassion—but is still mindful of his mystic body, as Joseph was mindful of his father and brethren, when he was exalted to the court. "Who also makes intercession for us." To intercede is to make request in behalf of another. Christ is the great Master of requests in heaven.

What are the QUALIFICATIONS of our intercessor?

(1.) He is holy. "For this is the kind of high priest we need: holy, innocent, undefiled, separated from sinners, and exalted above the heavens." Heb 7:26. "Christ knew no sin." He knew sin in its weight, not in the act. It was requisite, that he, who was to do away the sins of others, should himself be without sin. Holiness is one of the precious stones which shine on the breast-plate of our high priest!

(2.) He is faithful. "For this reason he had to be made like his brothers in every way, in order that he might become a merciful and faithful high priest in service to God, and that he might make atonement for the sins of the people." Heb 2:17. Moses was faithful as a servant, Christ as a Son. He does not forget any cause he has to plead, nor does he use any deceit in pleading. An ordinary attorney may leave out some word which might help the client; or put in a word against him, having received a fee on both sides; but Christ is true to the cause he pleads. We may leave our matters with him, we may trust our lives and souls in his hand.

(3.) He never dies. While the office of the priests under the law lived, they themselves died. "They were not allowed to continue, by reason of death." But "Christ ever lives to make intercession." He has no succession in his priesthood.

Whom does Christ intercede for?

Not for all people—but only for the elect. "I pray for them. I am not praying for the world, but for those you have given me, for they are yours." John 17:9. The efficacy of Christ's prayer, reaches no further than the efficacy of his blood; his blood was shed only for the elect, therefore his prayers reach them only. The high priest went into the sanctuary with the names of the twelve tribes only upon his breast; so Christ goes into heaven with the names of the elect only upon his breast. Christ intercedes for the weakest believers, and for all the sins of believers. John 17:20. In the law, there were some sins for which the high priest was neither to offer sacrifice, nor prayer. "Anyone who sins defiantly, whether native-born or alien, blasphemes the Lord, and that person must be cut off from his people." Numb 15:30. The priest might offer up prayers for sins of ignorance—but not of defiance; but Christ's intercession extends to all the sins of the elect. Of what a bloody color was David's sin; yet it did not exclude him from Christ's intercession!

What does Christ do in the work of intercession?

Three things.

(1.) He presents the merit of his blood to his Father; and, in the virtue of that price paid, pleads for mercy. The high priest was herein a lively type of Christ. Aaron was to do four things:

Kill the animals.

Enter with the blood into the holy of holies.

Sprinkle the mercy-seat with the blood.

Kindle the incense, and with the smoke of it cause a cloud to arise over the mercy-seat. Thus atonement was made. Lev 16:11-16.

Christ our high priest exactly answered to this type. He was offered up in sacrifice, which answers to the priest's killing the bullock; and he is gone up into heaven, which answers to the priest's going into the holy of holies; and he spreads his blood before his Father which answers to the priest's sprinkling the blood upon the mercy-seat; and he prays to his Father, that for his blood's sake, he would be propitious to sinners, which answers to the cloud of incense going up; and through his intercessions God is pacified, which answers to the priest's making atonement.

(2.) Christ by his intercession answers all bills of indictment brought in against the elect. Do what they can, sin, and then Satan—accuses believers to God, and conscience accuses them to themselves. But Christ, by his intercession, answers all these accusations. "Who shall lay anything to the charge of God's elect? it is Christ who makes intercession for us!" When Esculus was accused for some rebellion, his brother stood up for him, and showed the magistrates how he had lost his hand in the service of the state, and so obtained his pardon. Thus, when Satan accuses the saints, or when the justice of God lays anything to their charge, Christ shows his own wounds, and by virtue of his bloody sufferings answers all the demands and challenges of the law, and counterworks Satan's accusations!

(3.) Christ, by his intercession, calls for acquittance. "Father," he says, "let the sinner be absolved from guilt!" In this sense he is called an advocate. 1 John 2:1. He requires that the sinner be set free in the court. An advocate differs much from an orator; an orator uses rhetoric to persuade and entreat the judge to show mercy to another; but an advocate tells the judge what is law. Thus Christ appears in heaven as an advocate, he represents what is law. When God's justice opens the debt-book, Christ opens the law-book. "Father," says he, "You are a just God, and will not be pacified without payment; lo, here my blood is shed, therefore in justice, give me a discharge for these distressed creatures!" The law being satisfied, the sinner must be acquitted. Upon Christ's plea, God sets his hand to seal the sinner's pardon!

In what manner does Christ intercede?

(1.) Freely. He pleads our cause in heaven, and takes no fee. Any lawyer will have his fee, and sometimes a bribe too; but Christ is not mercenary. How many causes does he plead every day in heaven—and will take nothing! As Christ laid down his life freely—so he intercedes freely. John 10:15, 18.

(2.) Feelingly. He is as sensible of our condition as his own. "For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet was without sin." Heb 4:15. Jesus pleads for us—as a tender-hearted mother would plead with a judge for a child ready to be condemned! Oh, how would her affections work! How would her tears trickle down! What weeping rhetoric would she plead to the judge, for mercy! So the Lord Jesus is full of sympathy and tenderness, that he might be a merciful high priest. "For this reason he had to be made like his brothers in every way, in order that he might become a merciful and faithful high priest in service to God, and that he might make atonement for the sins of the people." Hebrews 2:17. Though he has left his passion—yet not his compassion. An ordinary lawyer is not affected with the cause he pleads, nor does he care which way it goes; it is profit which alone makes him plead, not affection. But Christ intercedes feelingly; and that which makes him intercede with affection is—it is his own cause which he pleads. He has shed his blood to purchase life and salvation for the elect; and if they should not be saved, he would lose his purchase!

(3.) Efficaciously. It is a prevailing intercession. Christ never lost any cause he pleaded. Christ's intercession must needs be effectual, if we consider,

(1.) The excellency of his person. If the prayer of a saint is so prevalent with God, as Moses' prayer bound God's hand, "Now leave me alone so my anger can blaze against them and destroy them all. But Moses pleaded with the Lord his God not to do it. Turn away from your fierce anger. Change your mind about this terrible disaster you are planning against your people! So the Lord withdrew his threat and didn't bring against his people the disaster he had threatened." Exodus 32:10-14.

Jacob, as a prince, prevailed with God, Gen 32:28. Elijah by prayer opened and shut heaven, James 5:17. Then what prevalence has Christ's prayer! He is the Son of God, the Son in whom he is well pleased. Matt 3:17. What will not a father grant a son! "I know that you hear me always." If God could forget that Christ were a Priest, he could not forget that he is a Son!

(2:) Christ prays for nothing but what his Father has a mind to grant. There is but one will between Christ and his Father. Christ prays, "Sanctify them through your truth;" and "This is the will of God, even your sanctification." So then, if Christ prays for nothing but what God the Father has a mind to grant, then he is sure to succeed.

(3:) Christ prays for nothing but what he has power to give. What he prays for as he is man, that he has power to give as he is God. "Father, I will." John 17:24. "Father," there he prays as a man; "I will," there he gives as God. It is a great comfort to a believer, when his prayer is weak, and he can hardly pray for himself, that Christ's prayer in heaven is mighty and powerful. Though God may refuse prayer as it comes from us—yet he will not as it comes from Christ!

(4:) Christ's intercession is always ready at hand. The people of God have sins of daily occurrence; and, besides these, they sometimes lapse into great sins, and God is provoked, and his justice is ready to break forth upon them. But Christ's intercession is ready at hand, he daily makes up the breaches between God and them; he presents the merits of his blood to his Father, to pacify him. When the wrath of God began to break out upon Israel, Aaron presently stepped in with his censer, and offered incense—and so the plague was stayed. Numb 16:47. Just so, no sooner does a child of God sin, and God begins to be angry—but immediately Christ steps in and intercedes! "Father," he says, "it is my child who has sinned; though he has forgotten his duty, you have not lost your affections. Oh, pity him, and let your anger be turned away from him!" Christ's intercession is ready at hand, and, upon the least failings of the godly—he stands up and makes request for them in heaven!

What are the FRUITS of Christ's intercession?

(1.) Justification. In justification there are two things. Guilt is remitted, and righteousness is imputed. "The Lord our righteousness." We are counted not only as righteous as the angels—but as righteous as Christ, having his robes put upon us! 2 Cor 5:21. But whence is it, that we are justified? It is from Christ's intercession. "Who will bring any charge against those whom God has chosen? It is God who justifies. Who is he that condemns? Christ Jesus, who died--more than that, who was raised to life--is at the right hand of God and is also interceding for us." Romans 8:33-34. "Father," says Christ, "these are the people I have died for! Look upon them as if they had never sinned, and count them as perfectly righteous!"

(2.) The unction of the Spirit. "You have an unction from the Holy One." This unction or anointing is nothing else but the work of sanctification in the heart, whereby the Spirit makes us partakers of the divine nature. 2 Pet 1:4. Such as speak of the philosopher's magic stone, imagine it to have such a property, that when it touches any metal—it turns it into gold. Such a property has the Spirit of God upon the soul; when He touches the soul—it puts into it a divine nature; it makes it to be holy and to resemble God! The sanctifying work of the Spirit is the fruit of Christ's intercession! "The Holy Spirit was not yet given, because Jesus was not yet glorified." Christ being glorified, and in heaven, he prays to the Father—and the Father sends the Spirit, who pours out the holy anointing upon the elect!

(3.) The purification of our holy things. It is Christ's work in heaven, not only to present his own prayers to his Father—but he prays our prayers over again! "Another angel, who had a golden censer, came and stood at the altar. He was given much incense to offer, with the prayers of all the saints, on the golden altar before the throne." Revelation 8:3. This angel was Christ; he takes the golden censer of his merits, and puts our prayers into this censer, and with the incense of his intercession makes our prayers go up as a sweet perfume in heaven! It is observable in Lev 16:16. "Aaron will make atonement for the Most Holy Place, because of the defiling sin and rebellion of the Israelites." This was typical, to show that our holy duties need to have atonement made for them. Our best services, as they come from us, are mixed with corruption, as wine which tastes of the cask. Our best services are filthy menstrous rags. Isa 64:6. But Christ purifies and sweetens these services, mixing the sweet incense of his intercession with them; and then God accepts and crowns them. What would become of our duties, without such a high priest? Christ's intercession is to our prayers, as the fan to the chaff, which winnows it from the grain. Just so, Christ winnows out all the chaff, which intermixes with our prayers.

(4.) Access with boldness unto the throne of grace. "For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet was without sin. Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need." Hebrews 4:15-16. We have a friend at court, who speaks a good word for us, and is following our cause in heaven; let this animate and encourage us in prayer. Do we think it too much boldness for such sinners as we are, to come for pardon, and that we shall be denied? Surely this is a sinful modesty. Did we indeed come in our own name in prayer, it would be sinful presumption! But Christ intercedes for us in the force and efficacy of his blood! To be afraid to come to God in prayer, is a dishonor to Christ's intercession.

(5.) Sending the Comforter. "I will ask the Father, and he shall give you another Comforter." The comfort of the Spirit is distinct from the anointing. Here is sweet comfort, sweeter than the honey-drops from the honey-comb; it is the manna in the golden pot! A drop of this heavenly comfort is enough to sweeten a sea of worldly sorrow! It is called the "pledge of the Spirit." A pledge assures us of the whole sum. 2 Cor 1:22. The Spirit gives us a pledge of heaven in our hand. Whence is this comforting work of the Spirit? Thank Christ's intercession for it! "I will ask the Father, and he shall give the Comforter."

(6.) Perseverance in grace. "I will remain in the world no longer, but they are still in the world, and I am coming to you. Holy Father, protect them by the power of your name." John 17:11. It is not our prayer, or watchfulness, or grace which keeps us—but it is God's care and preservation! He preserves us, that we do not fall away. Whence is it that God preserves us? It is from Christ's intercession. "Holy Father, protect them." The prayer of Christ for Peter, "Simon, Simon, Satan has asked to sift you as wheat. But I have prayed for you, Simon, that your faith may not fail." Luke 22:31-32. This is the copy of Christ's prayer now in heaven. Peter's faith did fail in some degree, when he denied Christ; but Christ prayed that it might not totally fail. The saints persevere in believing, because Christ perseveres in praying!

(7.) Absolution at the day of judgment. Christ shall judge the world. "God has committed all judgment to the Son." Those for whom Christ has so prayed—he will absolve when he sits upon his throne of judgment. Will Christ condemn those for whom he prays? Believers are his spouse—will Jesus condemn his own spouse?

Use one: Of INSTRUCTION.

(1.) See here the constancy of Christ's love to the elect. He not only died for them—but intercedes for them in heaven. When Christ has done dying, he has not done loving. He is now at work in heaven for the saints, he carries their names on his bosom, and will never stop praying, until that prayer be granted. "Father, I want those you have given me to be with me where I am, and to see my glory, the glory you have given me because you loved me before the creation of the world." John 17:24.

(2.) See whence it is, that the prayers of the saints are so powerful with God. Jacob, struggled with God, and prevailed. Moses' prayer tied God's hands. By his prayers he held God bound as if by chains! "Let Me alone!" Exod 32:10. Whence is this? It is Christ's prayer in heaven, which makes the saints' prayers so prevalent. Christ's divine nature is the altar on which he offers up our prayers, and so they prevail. Prayer, as it comes from the saints is but weak and languid; but when the arrow of a saint's prayer is put into the bow of Christ's intercession—it pierces the throne of grace!

(3.) It shows that a Christian when he prays, must chiefly fix his eye on Christ's intercession. We are to look up to the mercy-seat—but to hope for mercy through Christ's intercession. We read in Lev 16 that Aaron made atonement by the incense, as well as by the blood. So we must look to the cloud of incense, namely, the intercession of Christ. Christian, look up to your Advocate, one to whom God can deny nothing. A word from Christ's mouth, is more than if all the angels in heaven were pleading for you! If a man had an important suit in the Court—and had a skillful lawyer to plead, it would much encourage him. Christ is at the court appearing for us, "For Christ has entered into heaven itself to appear now before God as our Advocate!" Heb 9:24. He has great power in heaven, which should much encourage us to look up to him, and hope for audience in prayer. We might indeed be afraid to offer our petitions, if we did not have Christ to present them!

(4.) See the dreadful condition of an unbeliever. He has none in heaven to speak a word for him. "I do not pray for the world." As good be shut out of heaven—as shut out of Christ's prayer! Christ pleads for the saints, as Queen Esther did for the Jews, when they would have been destroyed. "Let my people be spared at my request." When the devil shows the blackness of their sins—Christ shows the redness of his wounds! How dreadful is the condition of that man for whom Christ will not pray, nay, against whom he will pray! Then Queen Esther petitioned against Haman, and he grew pale with fright, and was led away to execution. It is dreadful when the law, and conscience, and the judge shall be against the sinner—and no friend to speak a word for him; there is no way, then—but for the jailer to take the prisoner.

(5.) If Christ makes intercession, then we have nothing to do with other intercessors. The Church of Rome teaches that the angels intercede for us—and they pray to them! But Christ alone can intercede for us! God has consecrated him as high priest. "You are a priest forever." Christ intercedes by virtue of his merit—in the virtue of his shed blood. He pleads his merits to his Father; but the angels have no merits to bring to God, and therefore cannot be intercessors for us. Whoever is our advocate must be our atoning sacrifice, to pacify God. "But if anyone does sin, we have an advocate with the Father—Jesus Christ the righteous One. He Himself is the atoning sacrifice for our sins." 1 John 2:1-2. The angels cannot be our atoning sacrifice, and not therefore our advocates.

Use two: Of TRIAL. How shall we know that Christ intercedes for us? They have little ground to think Christ prays for them—who never pray for themselves! Well—but how shall we know?

(1.) If Christ is praying for us, his Spirit is praying in us. "He has sent forth his Spirit into your hearts, crying, Abba, Father." The Spirit helps us with sighs and groans; not only with gifts but groans. "And the Holy Spirit helps us in our distress. For we don't even know what we should pray for, nor how we should pray. But the Holy Spirit prays for us with groanings that cannot be expressed in words. And the Father who knows all hearts, knows what the Spirit is saying, for the Spirit pleads for us believers in harmony with God's own will." We need not climb up the skies, to see if the sun is there; we may see the beauty of it upon the earth. Just so, we need not go up into heaven to see if Christ is there interceding for us; but let us look into our hearts, if they are quickened and inflamed in prayer, and we can cry, "Abba, Father!" By this interceding of the Spirit within us, we may know Christ is interceding above for us.

(2.) If we are given to Christ, then he intercedes for us. "I pray for those whom you have given me." It is one thing for Christ to be given to us; it is another thing for us to be given to Christ.

How do we know that we are given to Christ?

If you are a believer, then you are one given to Christ—and he prays for you. Faith is an act of recumbency. We rest on Christ as the stones in the building rest upon the corner-stone. Faith throws itself into Christ's arms; it says, "Christ is my priest, his blood is my sacrifice, his divine nature is my altar, and here I rest!" This faith is seen by its effects; it is a refining work and a resigning work. It purifies the heart, there is the refining work; it makes a deed of gift to Christ, it gives up its love to him, there is the resigning work of faith. They who believe are given to Christ, and have a part in his prayer. "I am praying not only for these disciples but also for all who will ever believe in me because of their testimony." John 17:20.

Use three: Of EXHORTATION. It stirs us up to several duties.

(1.) If Christ appears for us in heaven—then we must appear for him upon earth. Christ is not ashamed to carry our names on his bosom, and shall we be ashamed of his truth? Does he plead our cause, and shall we not stand up in his cause? What a mighty argument is this to stand up for the honor of Christ, in times of apostasy! Christ is interceding for us. Does he present our names in heaven, and shall not we profess his name on earth?

(2.) If Christ lays out all his interest for us at the throne of grace, we must lay out all our interest for him. "That Christ may be magnified." Trade your talents for Christ's glory; there is no man but has some talent to trade—one learning, another estate. Oh, trade for Christ's glory! Spend and be spent for him. Let your heart study for Christ, your hands work for him, your tongue speak for him. If Christ is an advocate for us in heaven—we must be agents for him on earth; everyone in his sphere must act vigorously for him.

(3.) Believe in this glorious intercession of Christ; that he now intercedes for us, and that for his sake God will accept us, as in the text, "Who makes intercession for us." If we believe not, we dishonor Christ's intercession. If a poor sinner may not go to Christ as his high priest, believing in his intercession, then we are Christians in a worse condition under the gospel—than the Jews were under the law. When they had sinned they had their high priest to make atonement; and shall not we have our High Priest? Is not Christ our Aaron, who presents his blood and incense before the mercy seat? Oh look up by faith to Christ's intercession! Christ did not only pray for his disciples and apostles—but for the weakest believer.

(4.) Love your Intercessor. "If anyone does not love the Lord, that person is cursed." I Cor 16:22. God's kindness, invites our love. Had you a friend at court, who, when you were questioned for delinquency or debt, should plead with the judge for you, and bring you off your troubles, would you not love that friend? How often does Satan put in his bills against us in the court! Now Christ is at the judge's hand; he sits at his Father's right hand, ever to plead for us, and to make our peace with God. Oh, how should our hearts be fired with love to Christ! Love him with a sincere and superlative love—above your possessions, and your family. Our fire of love should be as fire on the altar—never to go out. Lev 6:13.

Use four: Of COMFORT to believers. Christ is at work for you in heaven; he makes intercession for you.

"Oh! But I am afraid Christ does not intercede for me. I am such a sinner! For whom does Christ intercede?"

"He made intercession for the transgressors." Did Christ open his side for you, and will he not open his mouth to plead for you?

"But I have offended my High Priest, by distrusting his blood, abusing his love, grieving his Spirit! Will he ever pray for me?"

Which of us may not say so? But, Christian, do you mourn for unbelief? Be not discouraged, you may have a part in Christ's prayer. "The congregation murmured against Aaron;" but though they had sinned against their high priest, Aaron ran in with his censer, and "stood between the dead and the living." If so much affections in Aaron, who was but a type of Christ, how much more affections are in Christ, who will pray for those who have sinned against their High Priest! Did he not pray for those who crucified him, "Father, forgive them"?

"But I am unworthy. What am I, that Christ should intercede for me?"

The work of Christ's intercession is a work of free grace. Christ's praying for us is from his pitying us. He looks not at our worthiness—but our wants.

"But I am followed with dreadful temptations."

But though Satan tempts, Christ prays; and Satan shall be vanquished. You may lose a single battle—but not the victory. Christ prays that your faith will not fail; therefore, Christian, say, "Why are you cast down, O my soul?" Christ intercedes. It is man who sins, it is God that prays. The Greek word for advocate signifies comforter. It is a sovereign comfort—that Christ makes intercession.

5. Christ's KINGLY Office

Question 26: How does Christ execute the office of a KING?

Answer: In subduing us to himself, in ruling and defending us, and in restraining and conquering all his and our enemies.

Let us consider now Christ's regal office. "And he has on his vesture, and on his thigh, a name written, "King of kings, and Lord of lords!" Rev 19:16. Jesus Christ is of mighty renown, he is a king:

(1.) He has a kingly title. "High and Lofty." Isa 57:15.

(2.) He has his ensigns of royalty.

He has his crown; Rev 6:2; [a crown is the symbol of royal power].

He has his sword, "Gird your sword upon your thigh."

He has his scepter, "A scepter of righteousness is the scepter of your kingdom."

(3.) He has his escutcheon, or coat of armor; he inserts the lion in his coat of arms. "The lion of the tribe of Judah." The text says "he is King of kings." He has a pre-eminence of all other kings, and is called, "The Prince of the kings of the earth." He must needs be so, for "by him kings reign." They hold their crowns by immediate tenure from this great King. Christ infinitely outvies all other princes; he has the highest throne, the largest dominions, and the longest possession. "Your throne, O God, is forever and ever." He has many heirs—but no successors. Well may he be called "King of kings," for he has an unlimited power! The power of other kings is limited—but Christ's power is unlimited. "I know the greatness of the Lord—that our Lord is greater than any other god. The Lord does whatever pleases him throughout all heaven and earth, and on the seas and in their depths!" Psalm 135:5-6. Christ's power is as large as his will. The angels take the oath of allegiance to him. "Let all the angels of God worship him."

How did Christ come to be king?

Not by usurpation—but legally. He holds his crown by immediate tenure from heaven. God the Father has decreed him to be king. "I have placed my chosen king on the throne." God has anointed and sealed him to his regal office. "Him has God the Father sealed." God has set the crown upon his head.

In what sense is Christ king? Two ways:

1. In reference to his people.

2. In reference to his enemies.

I. In reference to his PEOPLE.

[1.] To govern them. It was prophesied of Christ before he was born, "And you, Bethlehem, are not the least among the princes of Judah; for out of you shall come a governor who shall rule my people Israel." It is a vain thing for a king to have a crown on his head, unless he has a scepter in his hand to rule.

Where does Christ rule as king?

His kingdom is spiritual. He rules in the hearts of men. He sets up his throne where no other king does; he rules the will and affections; his power binds the conscience; he subdues men's lusts. "He will subdue our iniquities." Mic 7:19.

What does Christ rule by? By law, and by love.

(1.) He rules by LAW. It is one of the flowers of the crown, to enact laws. Christ as a king makes laws, and by his laws he rules; as the law of faith; "believe in the Lord Jesus;" and the law of sanctity; "you must be holy in everything you do, just as God—who chose you to be his children—is holy" 1 Pet 1:15. Many would admit Christ to be their advocate to plead for them—but not their king to rule over them.

(2.) He rules by LOVE. He is a king full of mercy and clemency; as he has a scepter in his hand, so an olive branch of peace in his mouth. Though he is the Lion of the tribe of Judah for majesty—yet he is the Lamb of God for meekness. His regal rod has honey at the end of it. He sheds abroad his love into the hearts of his subjects; he rules them with promises as well as precepts. This makes all his subjects become volunteers; they are willing to pay their allegiance to him. "Your people shall be a willing people."

[2.] Christ is a king to DEFEND his people. As Christ has a scepter to rule them, so he has a shield to defend them. "You, O Lord, are a shield for me." Christ preserves his church—as a spark in the ocean, as a flock of sheep among wolves. That the sea should be higher than the earth, and yet not drown it, is a wonder; so, that the wicked should be so much higher than the church in power, and not devour it, is, because Christ has this inscription on his vesture and his thigh, KING OF KINGS. "If the Lord had not been on our side when people rose up against us, they would have swallowed us alive because of their burning anger against us." Psalms 124:2-3. They say that lions have little or no sleep; it is true of the Lion of the tribe of Judah, he never slumbers or sleeps—but watches over his church to defend it. "In that day we will sing of the pleasant vineyard. I, the Lord, will watch over it and tend its fruitful vines. Each day I will water them; day and night I will watch to keep enemies away." Isaiah 27:2-3. If the enemies destroy the church, it must be at a time when it is neither night nor day, for Christ keeps it day and night.

Christ is said to carry his church, as the eagle her young ones upon her wings. Exod 19:4. The arrow must first hit the eagle before it can hurt the young ones, and shoot through her wings: the enemies must first strike through Christ, before they can destroy his church. Let the wind and storms be up, and the church almost covered with waves—yet Christ is in the ship of the church, and there is no danger of shipwreck!

Nor will Christ defend his church only, as he is king—but deliver it. "He delivered me out of the mouth of the lion," namely, Nero. 2 Tim 4:17. "The Lord saved them by a great deliverance." I Chron 11:14. Sometimes Christ is said to command deliverance. Psalm 44:4. Sometimes to create deliverance. Isa 45:8. Christ as a King commands deliverance, and as a God creates it. And deliverance shall come in his time. "I the Lord will hasten it in his time." Isa 60:22.

When is the time that this king will deliver his people?

When the hearts of his people are most humble, when their prayers are most fervent, when their faith is strongest, when their forces are weakest, when their enemies are highest; then is the usual time that Christ puts forth his kingly power for their deliverance. Isa 33:2, 8, 9.

[3.] Christ is a king to REWARD his people. There is nothing lost by serving this king. He rewards his subjects in this life. He gives them inward peace and joy; a bunch of grapes by the way; and oft-times riches and honor. "Godliness has the promise of this life." But the great reward is to come. "An eternal weight of glory!" Christ makes all his subjects kings! "I will give you a crown of life!" This crown will be full of jewels, and it will "never fade."

II. Christ is a king in reference to his ENEMIES, in subduing and conquering them. He pulls down their pride, befools their carnal policy, restrains their malice. That stone cut out of the mountain without hands, which smote the image, was an emblem, says Augustine, of Christ's kingly power, conquering and triumphing over his enemies. Dan 2:34. Christ will make his enemies his footstool. Psalm 110:1. He can destroy them with ease. "It is nothing for you, Lord, to help." 2 Chron 14:11. He can do it with weak means, or without means. He can make the enemies destroy themselves. He set the Persians against the Grecians; and the children of Ammon helped to destroy one another. 2 Chron 20:23. Thus Christ is king in vanquishing the enemies of his church.

It is a great ground of comfort to the church of God in the midst of all the combinations of the enemy, that "Christ is king;" and he cannot only bind the enemies' power—but break it. The church has more with her—than against her; she has Emmanuel on her side, even that great KING to whom all knees must bend!

Christ is called "a man of war." Exod 15:3. He understands all the policy of warfare; he is described with seven eyes and seven horns. Rev 5:6. The seven eyes are to discern the conspiracies of his enemies, and the seven horns are to overpower and vex his enemies.

Christ is described with a crown and a bow. "He who sat upon the white horse had a bow, and a crown was given unto him, and he went forth conquering and to conquer." The crown is an ensign of his kingly office, and the bow is to shoot his enemies to death.

Christ is described with a vesture dipped in blood. Rev 19:13. He has a golden scepter to rule his people—but an iron rod to break his enemies! "The ten horns you saw are ten kings; these shall make war with the Lamb—but the Lamb shall overcome them; for he is the King of kings." The enemies may set up their standard—but Christ will set up his trophies at last. "So the angel swung his sickle on the earth and loaded the grapes into the great winepress of God's wrath. And the grapes were trodden in the winepress, and blood flowed from the winepress." Rev 14:19, 20. The enemies of Christ shall be but as so many clusters of ripe grapes, to be cast into the great wine-press of the wrath of God, and to be trodden by Christ until their blood comes out. Christ will at last come off victor, and all his enemies shall be put under his feet.

Use one:

(1.) It is no disparagement to serve Christ; he is a king, and it is no dishonor to be employed in a king's service. Some are apt to reproach the saints for their piety; but they serve the Lord Christ, he who has this inscription upon his vesture, KING OF KINGS. Theodosius thought it a greater honor to be a servant of Christ than the head of an empire. Christ's servants are called vessels of honor; 2 Tim 2:21; and a royal nation, I Pet 2:9. Serving Christ ennobles us with dignity; it is a greater honor to serve Christ—than to have kings serve us!

(2.) If Christ is king, it informs us, that all matters must one day be brought before him for judgment. Christ has the power of life and death in his hand. "The Father has committed all judgment to the Son." He who once hung upon the cross shall sit upon the bench of judicature; kings must come before him to be judged; they who once sat upon the throne must appear at Christ's bar. God has committed all judgment to the Son, and Christ's is the highest court of judicature; if this King once condemns men, there is no appeal to any other court.

(3.) When we are foiled by corruption we must go to Christ, for he is king; desire him by his kingly power to subdue our corruptions, to bind these kings with chains. Psalm 149:8. We are apt to say of our sins, "These sons of Zeruiah will be too strong for us!" "We shall never overcome our corruptions!" Go to Christ—he is king. Though our lusts are too strong for us—they are not for Christ to conquer; for by his Spirit he can break the power of sin. When Joshua had conquered five kings, he caused his servants to set their feet on the necks of those kings; so Christ can and will set his feet on the necks of our lusts!

Use two: Is Christ King of kings? Let all these great ones take heed how they employ their power against him. He gives them their power, and if this power shall be made use of for suppressing his kingdom and ordinances, their account will be dreadful. God has laid the key of government upon Christ's shoulders, Isa 9:6, and to oppose Christ in his kingly office is as if the thorns should set themselves in battle array against the fire, or a child fight with an archangel! Christ's sword on his thigh is able to avenge all his quarrels. It is not good to stir a lion; let no man provoke the Lion of the tribe of Judah, whose eyes are a lamp of fire, and "the rocks are thrown down by him." "Let everyone bring tribute to the Awesome One. For he breaks the spirit of princes and is feared by the kings of the earth." Psalm 76:11-12.

Use three: If Christ is a great king, submit to him. Say not, as those Jews, "We have no king but Caesar!" "We have no king but our lusts!" This is to choose the bramble to rule over you, and "out of the bramble will come forth a fire." Submit to Christ willingly. All the devils in hell submit to Christ; but it is against their will; they are his slaves, not his subjects. Submit cheerfully to Christ's person and his laws. Many would have Christ their Savior to save them from hell—but not their King to rule them; such as will not have Christ to be their king to rule over them, shall never have his blood to save them. Obey all Christ's princely commands; if he commands love, humility, good works, be as the needle which points whichever way the loadstone draws.

Use four: Let those admire God's free grace—who were once under the power, and slavery and tyranny of Satan—and now Christ has made them to become the subjects of his kingdom. Christ did not need subjects, he has legions of angels ministering to him; but in his love he has honored you to make you his subjects. Oh, how long was it before Christ could prevail with you to come under his banner! How much opposition did he meet with before you would wear this prince's colors! At last omnipotent grace overcame you! When Peter was sleeping between two soldiers, an angel came and took off his chains, Acts 12:7; so, when you were sleeping in the devil's arms, Christ by his Spirit smote your heart, and caused the chains of sin to fall off, and made you a subject of his kingdom. Oh admire free grace! You are a subject of Christ, and are sure to reign with him forever!

6. Christ's Humiliation in His Incarnation

"Great is the mystery of godliness, God was manifest in the flesh." 1 Timothy 3:16. "And being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross." Philippians 2:8

Question 27: In what did Christs humiliation consist?

Answer: In his being born, and that in a low condition, made under the law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross.

Christ's humiliation consisted in his incarnation, his taking flesh, and being born. It was real flesh that Christ took; not the image of a body (as the Manichees erroneously held) —but a true body; therefore he is said to be "made of a woman." As bread is made of wheat, and wine is made of the grape; so Christ is made of a woman: his body was part of the flesh and substance of the virgin. This is a glorious mystery, "God manifest in the flesh." In the creation, man was made in God's image; in the incarnation God was made in man's image.

How did Christ come to be made flesh?

It was by his Father's special designation. "God sent forth his Son, made of a woman." God the Father in a special manner appointed Christ to be incarnate; which shows how needful a call is, to any business of weight and importance: to act without a call, is to act without a blessing. Christ would not be incarnate, and take upon him the work of a mediator until he had a call. "God sent forth his Son, made of a woman."

But was there no other way for the restoring of fallen man, but that God should take flesh?

We must not ask a reason of God's will; it is dangerous to pry into God's ark. We are not to dispute, but adore. The wise God saw it to be the best way for our redemption, that Christ should be incarnate. It was not fit for any to satisfy God's justice but a man; none could do it but God; therefore, Christ being both God and man, is the fittest to undertake this work of redemption.

Why was Christ born of a woman?

(1.) That God might fulfill that promise in Gen 3:15, "The seed of the woman shall break the serpent's head."

(2.) Christ was born of a woman, that he might roll away that reproach from the woman, which she had contracted by being seduced by the serpent. Christ, in taking his flesh from the woman, has honored her gender; that as, at the first, the woman had made man a sinner; so now, to make him amends, she should bring him a Savior.

Why was Christ born of a virgin?

(1.) For decency. It was not befitting for God to have any mother but a virgin; and it was not befitting for a virgin to have any other son but a God.

(2.) For necessity. Christ was to be a high priest, most pure and holy. Had he been born after the ordinary course of nature, he would have been defiled, since all who spring out of Adam's loins have a tincture of sin. That Christ's substance might remain pure and immaculate, he was born of a virgin.

(3.) To answer the type. Melchisedec was a type of Christ, who is said to be "without father and without mother." Christ being born of a virgin, answered the type; he was without father and without mother; without mother as he was God, without father as he was man.

How could Christ be made of the flesh and blood of a virgin, and yet be without sin? The purest virgin is stained with original sin.

This knot the Scripture unties. "The Holy Spirit will come upon you, and the power of the Most High will overshadow you. So the baby born to you will be holy, and he will be called the Son of God." Luke 1:35. "The Holy Spirit will come upon you," that is, the Holy Spirit did consecrate and purify that part of the virgin's flesh whereof Christ was made. As the alchemist extracts and draws away the dross from the gold, so the Holy Spirit refines and clarifies that part of the virgin's flesh, separating it from sin. Though the Virgin Mary herself had sin—yet that part of her flesh, whereof Christ was made, was without sin; otherwise it must have been an impure conception.

What is meant by the power of the Most High overshadowing the virgin?

The Holy Spirit having framed Christ in the virgin's womb, did, in a wonderful manner, unite Christ's human nature to his divine, and so of both made one person. This is a mystery, which the angels pry into with adoration.

When was Christ incarnate?

In the fullness of time. "When the fullness of time was come, God sent forth his Son, made of a woman." By the fullness of time we must understand, the determinate time which God had set. More particularly, this fullness of time was when all the prophecies of the coming of the Messiah were accomplished; and all legal shadows and figures, whereby he was typified, were abrogated. This may comfort us, in regard to the church of God, that though at present we do not see that peace and purity in the church which we could desire—yet in the fullness of time, when God's time is come and mercy is ripe, then shall deliverance spring up, and God will come riding upon the chariots of salvation.

Why was Jesus Christ made flesh?

(1.) The prime cause was free grace. It was love in God the Father, to send Christ; and love in Christ that he came to be incarnate. Love was the intrinsic motive. Christ is God-man, because he is a lover of man. Christ came to us, out of pity and love. Not our deserts—but our misery, made Christ take flesh. Christ's taking flesh was a plot of free grace, and a design of pure love. God himself, though Almighty, was overcome with love! Christ incarnate, is nothing but 'love' covered with flesh! As Christ's assuming our human nature was a master-piece of wisdom, so it also was a monument of free grace!

(2.) Christ took our flesh upon him, that he might take our sins upon him. "He was," says Luther, "maximus peccator, the greatest sinner, having the weight of the sins of the whole world lying upon him." He took our flesh that he might take our sins, and so appease God's wrath for us.

(3.) Christ took our flesh that he might make the human nature appear lovely to God, and the divine nature appear lovely to man.

(1:) That he might make the human nature lovely to God. Upon our fall from God, our nature became odious to him; no vermin is so odious to us as the human nature was to God. When once our virgin nature was become sinful, it was like flesh imposthumated, or running into sores, loathsome to behold. It was so odious to God that he could not endure to look upon us. Christ taking our flesh, makes this human nature appear lovely to God. As when the sun shines on the glass it casts a bright luster, so Christ being clad with our flesh makes the human nature shine, and appear amiable in God's eyes.

(2:) As Christ being clothed with our flesh makes the human nature appear lovely to God, so he makes the divine nature appear lovely to man. The pure Godhead is terrible to behold, we could not see it and live; but Christ clothing himself with our flesh, makes the divine nature more amiable and delightful to us. We need not be afraid to look upon God through Christ's human nature. It was a custom of old among shepherds to clothe themselves with sheepskins, to be more pleasing to the sheep; so Christ clothed himself with our flesh, that the divine nature may be more pleasing to us. The human nature is a glass, through which we may see the love and wisdom and glory of God clearly represented to us. Through the lantern of Christ's humanity we may behold the light of the Deity. Christ being incarnate makes the sight of the Deity not formidable—but delightful to us.

(4.) Jesus Christ united himself to man, "that man might be drawn nearer to God." God before was an enemy to us by reason of sin; but Christ having taken our flesh, mediates for us, and brings us into favor with God. As when a king is angry with a subject, the king's son marries his daughter, and so mediates for the subject, and brings him into favor with the king again; so when God the Father was angry with us, Christ married himself to our nature, and now mediates for us with his Father, and brings us to be friends again, and God looks upon us with a favorable aspect. As Joab pleaded for Absalom, and brought him to King David, and David kissed him; so Jesus Christ ingratiates us into the love and favor of God. Therefore he may well be called a peacemaker, having taken our flesh upon him, and so made peace between us and his Father.

Use one: Of INSTRUCTION.

(1.) See here, as in a glass, the infinite love of God the Father; that when we had lost ourselves by sin, God, in the riches of his grace, sent forth his Son, made of a woman, to redeem us! And behold the infinite love of Christ, in that he was willing thus to condescend to take our flesh! Surely the angels would have disdained to have taken our flesh; it would have been a disparagement to them. What king would be willing to wear sackcloth over his cloth of gold? But Christ did not disdain to take our flesh. Oh the love of Christ! Had not Christ been made flesh—we would have been made a curse! Had he not been incarnate, we would have been incarcerate, and had been forever in the prison of hell. Well might an angel be the herald to proclaim this joyful news of Christ's incarnation: "I bring you good news of great joy for everyone! The Savior—yes, the Messiah, the Lord—has been born tonight in Bethlehem, the city of David!" The love of Christ, in being incarcerated, will the more appear if we consider—

(1:) Consider where Christ came from. He came from heaven, and from the richest place in heaven, his Father's bosom, that hive of sweetness.

(2:) Consider for whom Christ came. Was it to his friends? No! He came for sinful man! Man who had defaced his image, and abused his love; man who was turned rebel! Yet he came to man, resolving to conquer our obstinacy with his kindness. If he would come to any, why not to the angels which fell? "He took not on him the nature of angels." Heb 2:16. The angels are of a more noble origin, more intelligent creatures, more able for service! But behold the love of Christ—he did not come to the fallen angels—but to sinful mankind! Among the several wonders of the magnet, is that it will not draw gold or pearl—but despising these, it draws the iron to it, one of the most inferior metals. Just so, Christ leaves angels, those noble spirits, the gold and the pearl—and comes to poor sinful man, and draws him into his embraces!

(3:) Consider in what manner he came. He came not in the majesty of a king, attended with his royal retinue—but he came poor; not like the heir of heaven—but like one of an inferior descent. Consider the place he was born in, was poor; not the royal city Jerusalem—but Bethlehem, a poor obscure place. A feeding trough was his cradle, the cobwebs were his curtains, the beasts were his companions; he descended of poor parents. One would have thought, if Christ would have come into the world, he would have made choice of some queen or personage of honor to have descended from; but he comes of lowly obscure parents, for that they were poor appears by their offering. "A pair of turtle-doves," which was the usual offering of the poor. Lev 12:8. Christ was so poor, that when he needed money, he had to work a miracle to obtain it. Matt 17:27. When he died he made no will. He came into the world poor.

(4:) Consider why he came. That he might take our flesh, and redeem us; that he might instate us into a kingdom. He was poor—that he might make us rich. 2 Cor 8:8. He was born of a virgin—that we might be born of God. He took our flesh—that he might give us his Spirit. He lay in the manger—that we might lie in paradise. He came down from heaven—that he might bring us to heaven. And what was all this but love? If our hearts are not rocks, this love of Christ should affect us. Behold love which passes knowledge! "May you experience the love of Christ, though it is so great you will never fully understand it!" Ephesians 3:19

(2.) See here the astonishing humility of Christ. Christ was made flesh. That Christ should clothe himself with our flesh—a piece of that earth which we tread upon—oh infinite humility! Christ's taking our flesh was one of the lowest steps of his humiliation. He humbled himself more in lying in the virgin's womb than in hanging upon the cross. It was not so much for man to die—but for God to become man was the wonder of humility. "He was made in the likeness of men." For Christ to be made flesh, was more humility than for the angels to be made worms. Christ's flesh is called a veil, "Through the veil," that is, his flesh. Christ's wearing our flesh veiled his glory. For him to be made flesh, who was equal with God—oh what humility! "Who being in the form of God thought it not robbery to be equal with God." He stood upon even ground with the Father, he was co-essential and con-substantial with his Father—yet for all that, he takes flesh. He stripped himself of the robes of his glory, and covered himself with the rags of our humanity.

If Solomon wondered that God should dwell in the temple which was enriched and hung with gold—how may we wonder that God should dwell in man's weak and frail nature! Nay, which is yet more humility, Christ not only took our flesh—but took it when it was at the worst, under disgrace; as if a servant should wear a nobleman's livery when he is impeached of high treason.

Besides all this he took all the infirmities of our flesh. There are two sorts of infirmities; such as are sinful infirmities without pain; and such as are painful infirmities without sin. These sinful infirmities (such as to be covetous or ambitious) Christ did not take upon him. But he took upon him painful infirmities, such as—

(1.) Hunger. He came to the fig-tree and was hungry. Matt 21:18, 19.

(2:) Weariness, as when he sat on Jacob's well to rest. John 4:6.

(3:) Sorrow. "My soul is exceeding sorrowful, even unto death." Matt 26:38. It was a sorrow guided with reason—not disturbed with passion.

(4:) Fear. "He was heard in that he feared." Heb 5:7.

A further degree of Christ's humility was, that he not only was made flesh—but in the likeness of sinful flesh. "God made him who had no sin—to be sin for us!" 2 Corinthians 5:21. He was like a sinner; he had all sin laid upon him—but no sin lived in him. "He was numbered among transgressors." Isa 53:12. He who was numbered among the persons of the Trinity, is said "to bear the sins of many." Heb 9:28. Now, this was the lowest degree of Christ's humiliation; for Christ to be reputed as a sinner, was the greatest pattern of humility. That Christ, who would not endure sin in the angels, should himself endure to have sin imputed to him, is the most amazing humility that ever was!

From all this, learn to be humble. Do you see Christ humbling himself, and are you proud? It is the humble saint, who is Christ's picture. Christians, do not be proud of your fine feathers. Have you an estate? Do not be proud. The earth you tread on, is richer than you. It has mines of gold and silver in its depths. Have you beauty? Do not be proud. It is but air mingled with dirt. Have you skill and abilities? Be humble. Lucifer has more knowledge than you. Have you grace? Be humble. It is not of your own making—it was given to you by God. Would it not folly, to be proud of a ring that is merely lent to you? "What makes you better than anyone else? What do you have that God hasn't given you? And if all you have is from God, why boast as though you have accomplished something on your own?" 1 Corinthians 4:7. You have more sin than grace, more spots than beauty. Oh look on Christ, this rare pattern of humility—and be humbled! It is a sad sight, to see God humbling himself and man exalting himself; to see a humble Savior and a proud sinner. God hates the very semblance of pride! God would have no honey in the sacrifice. Lev 2:11. Indeed, leaven is sour; but why no honey? Because, when honey is mingled with meal or flour, it makes the meal to rise and swell; therefore no honey. God hates the resemblance of the sin of pride! "I hate pride and arrogance!" Proverbs 8:13. It is better to lack abilities—than humility. "If God," says Augustine, 'spared not the angels, when they grew proud, will he spare you, who are but dust and rottenness?"

(3.) Behold here a sacred riddle or paradox—"God manifest in the flesh." That man should be made in God's image was a wonder—but that God should be made in man's image is a greater wonder. That the Ancient of Days should be born, that he who thunders in the heavens should cry in the cradle; that he who rules the stars should suck the breast; that a virgin should conceive; that Christ should be made of a woman, and of that woman which he himself made; that the branch should bear the vine; that the mother should be younger than the child she bore, and the child in the womb bigger than the mother; that the human nature should not be God—yet one with God; this is the most astonishing miracle! Christ taking flesh is a mystery we shall never fully understand until we come to heaven, when our light shall be clear, as well as our love perfect.

(4.) From hence, "God manifest in the flesh," Christ born of a virgin, a thing not only strange in nature—but impossible, learn—That there are no impossibilities with God. God can bring about things which are impossible; as that iron should swim, that the rock should gush out water, and that the fire should lick up the water in the trenches. I Kings 18:38. It is natural for water to quench fire—but for fire to consume water—is impossible in the course of nature; but God can bring about all this. "There is nothing too hard for you." "This is what the Lord Almighty says—All this may seem impossible to you. But do you think this is impossible for me, the Lord Almighty?" Zech 8:6.

How should God be united to our flesh? It is impossible to us—but not with God; he can do what transcends reason, and exceeds faith. He would not be our God if he could not do more than we can think. Eph 3:20. He can reconcile contraries. How apt are we to be discouraged with seeming impossibilities! How do our hearts die within us when things go contrary to sense and reason! We are apt to say as that prince in 2 Kings 7:1-2, "Even if the Lord should open the floodgates of the heavens, could this happen?" It was a time of famine—so how could a bushel of wheat be sold for such a cheap price—how can this be? So, when things are contrary, or strange, God's own people are apt to question—how they could be brought about with success?

Moses, who was a man of God, and one of the brightest stars which ever shone in the skies of God's church, was apt to be discouraged with seeming impossibilities. "But Moses said—There are 600,000 foot soldiers here with me, and yet you promise them meat for a whole month! Even if we butchered all our flocks and herds, would that satisfy them? Even if we caught all the fish in the sea, would that be enough?" Numbers 11:21-22. As if he had said, in plain language, he did not see how the people of Israel, being so numerous, could be fed for a month. "Then the Lord said to Moses—Is there any limit to my power? Now you will see whether or not my word comes true!" Verse 23.

That God who brought Isaac out of a dead womb, and the Messiah out of a virgin's womb—what can he not do? Oh let us rest upon the arm of God's power, and believe in him, in the midst of seeming impossibilities! Remember, there are no impossibilities with God! He can subdue a proud heart. He can raise a dying church. Christ born of a virgin! The wonder-working God who wrought this, can bring to pass the greatest seeming impossibility.

Use two: Of EXHORTATION.

(1.) Seeing Christ took our flesh, and was born of a virgin—let us labor that he may be spiritually born in our hearts. What will it profit us, that Christ was born into the world—unless he is born in our hearts? Marvel not that I say unto you—Christ must be born in your hearts. "Until Christ is formed in you." Now, then—see if Christ is born in your hearts. How shall we know that?

Are there pangs before the birth? So before Christ is born in the heart, there are spiritual pangs; pangs of conscience, and deep convictions. "They were pricked at their heart." I grant in the new birth—some receive more, some less pangs—all have not the same pangs of sorrow and humiliation; yet all have some pangs! If Christ is born in your heart, you have been deeply afflicted for sin. Christ is never born in the heart without pangs. Many thank God they never had any trouble of spirit, they were always quiet; but this is a sign that Christ is not yet formed in them.

When Christ was born into the world, he was made flesh; so, if he is born in your heart, he makes your heart a heart of flesh. "I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols. I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh!" Ezekiel 36:25-26. Is your heart flesh? Before, it was a rocky heart, and would not yield to God, or take the impressions of the word; now it is fleshy and tender like melted wax, to take any stamp of the Spirit. It is a sign that Christ is born in our hearts, when they are hearts of flesh, when they melt in tears and in love. What is it the better that Christ was made flesh, unless he has given you a heart of flesh?

As Christ was conceived in the womb of a virgin; so, if he is born in you—your heart is a virgin-heart, in respect of sincerity and sanctity. Are you purified from the love of sin? If Christ is born in your heart, it is a Sanctum Sanctorum—a holy of holies. If your heart is polluted with the predominant love of sin, never think Christ is born there, Christ will never lie any more in a filthy stable. If he is born in your heart, it is consecrated by the Holy Spirit.

If Christ is born in your heart, then it is with you, as in a birth. There is life. Faith is the vital organ of the soul. "The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me." Gal 2:20. There is appetite. "As new-born babes, desire the sincere milk of the word." The word is like breast-milk—pure, sweet, nourishing; and the soul in which Christ is formed, desires this breast-milk. Bernard, in one of his soliloquies, comforts himself with this, that he surely had the new birth in him, because he found in his heart such strong breathings and thirstings after God. After Christ is born in the heart, there is great motion; there is a striving to enter in at the strait gate, and offering violence to the kingdom of heaven. Matt 11:12. By this we may know Christ is formed in us. This is the only comfort—that as Christ was born into the world, so he is born in our hearts!

(2.) As Christ was made in our image—let us labor to be made in his image. "Leaving you an example, so that you should follow in His steps." 1 Peter 2:21. "The one who says he remains in Him should walk just as He walked." 1 John 2:6. "I have set you an example that you should do as I have done for you." John 13:15. Christ being incarnate was made like us—let us labor to be made like him. There are five things in which we should labor to be like Christ.

(1:) Be like Christ in DISPOSITION. He was of a most sweet disposition. "He was the delight of humanity," Titus Vespasian. He invites sinners to come to him. He has a heart to pity us, breasts to feed us, wings to cover us. He would not break our heart—but with mercy. Was Christ made in our likeness? Let us be like him in sweetness of disposition; be not of a morose spirit. It was said of Nabal, "He's so ill-tempered that no one can even talk to him!" 1 Samuel 25:17. Some are so ill-tempered, as if they were akin to the beasts—they are fired with rage, and breathe forth nothing but revenge! Or they are like those two men in the gospel, "possessed with devils, coming out of the tombs. They were so violent that no one could pass that way." Matt 8:28. Let us be like Christ in mildness and sweetness. Let us pray for our enemies, and conquer them by love. David's kindness melted Saul's heart. I Sam 24:16. A frozen heart will be thawed with the fire of love.

(2:) Be like Christ in grace and HUMILITY. He was like us in having our flesh, let us be like him in having his grace. We should labor to be like Christ, in humility. "He humbled himself." He left the bright robes of his glory—to be clothed with the rags of our humanity—a wonder of humility! Let us be like Christ in this grace. "Humility," says Bernard, "is a despising of self-excellence," a kind of a self-annihilation. This is the glory of a Christian. We are never so lovely in God's eyes—as when we are black in our own eyes. In this let us be like Christ. True true religion is to imitate Christ. And indeed, what cause have we to be humble—if we look within us, about us,

below us, and above us!

If we look within us—here we see our sins represented to us in the looking-glass of conscience; lust, envy, passion. Our sins are like vermin crawling in our souls. "How many are my iniquities!" Job 13:23. Our sins are as the sands of the sea for number; as the rocks of the sea for weight! Augustine cries out, "My heart, which is God's temple—is polluted with sin!"

If we look about us—there is that which may humble us. We may see other Christians outshining us in gifts and graces, as the sun outshines the lesser planets. Others are laden with fruit—and perhaps we have but here and there an olive-berry growing, to show that we are of the right kind. Isa 17:6.

If we look below us—there is that may humble us. We may see the mother earth, out of which we came. The earth is the most ignoble element: "They were viler than the earth." Job 30:8.

"Then the Lord God formed the man out of the dust from the ground." Genesis 2:7. "You will return to the ground from which you came. For you were made from dust, and to the dust you will return." Genesis 3:19. You who are so proud, behold your pedigree—you are but walking dirt! And will you be proud? What is man? The son of dust. And what is dust? The son of nothing.

If we look above us; there is that which may humble us. If we look up to heaven, there we may see God resisting the proud. God pursues the proud in vengeance. The proud man is the mark which God shoots at—and he never misses the mark. He threw proud Lucifer out of heaven; he thrust proud Nebuchadnezzar out of his throne, and "he was driven away from people and ate grass like cattle. His body was drenched with the dew of heaven until his hair grew like the feathers of an eagle and his nails like the claws of a bird!" Daniel 4:33. Oh then—be like Christ in humility!

(3:) Did Christ take our flesh? Was he made like to us? Let us be made like him in ZEAL. "Zeal for Your house has consumed Me, and the insults of those who insult You have fallen on Me!" Psalm 69:9. He was zealous when his Father was dishonored. In this let us be like Christ, zealous for God's truth and glory, which are the two orient pearls of the crown of heaven. Zeal is as needful for a Christian as salt for the sacrifice, or fire on the altar. Zeal without prudence is rashness; prudence without zeal is cowardliness. Without zeal, our duties are not acceptable to God. Zeal is like the bow-strings, without which the lute makes no music.

(4:) Be like Christ, in the contempt of the WORLD. When Christ took our flesh, he came not in the pride of flesh, he did not descend immediately from kings and nobles—but was of lowly parentage. Christ was not ambitious for titles or honor. He declined worldly dignity and greatness—as much as others seek it. When they would have made him a king, he refused it; he chose rather to ride upon the foal of an donkey, than be drawn in a chariot; and to hang upon a wooden cross, than to wear a golden crown. He scorned the pomp and glory of the world. He ignored secular affairs. "Who made me a judge?" His work was not to arbitrate matters of law; he did not come into the world to be a magistrate—but a Redeemer. He was like a star in a higher orb, he minded nothing but heaven. Was Christ made like us? Let us be made like him, in heavenliness and contempt of the world. Let us not be ambitious of the empty honors and glories of the world. Let us not purchase the world with the loss our soul. What wise man would damn himself—to grow rich? or throw down his soul to hell—to build up an earthly estate? Be like Christ in a holy contempt of the world.

(5:) Be like Christ in HOLINESS of life. Was Christ incarnate? Was he made like us? Let us be made like him in holiness of life. No temptation could fasten upon him. "The prince of this world comes, and has nothing in me." John 14:30. Temptation to Christ, was like a spark of fire upon a marble pillar, which glides off. Christ's life, says Chrysostom, was brighter than the sunbeams. Let us be like him in this. "As the One who called you is holy, you also are to be holy in all your conduct." 1 Peter 1:15. "We are not," says Augustine, "to be like Christ in working miracles—but in a holy life." A Christian should be both a magnet and a diamond; a magnet—in drawing others to Christ; a diamond—in casting a sparkling luster of holiness in his life. Oh let us be so just in our dealings, so true in our promises, so devout in our worship, so unblamably in our lives—that we may be the walking pictures of Christ! Thus as Christ was made in our likeness, let us labor to be made in his.

(3.) If Jesus Christ was so abased for us; if he took our flesh, which was a disparagement to him—a mingling dust with gold; if he abased himself so for us—let us be willing to be abased for him. If the world reproaches us for Christ's sake, and cast dirt on our name—let us bear it with patience. The apostles departed from the council, "rejoicing that they were counted worthy to suffer shame for Christ's name!" That is—that they were graced to be disgraced for Christ. That is a good saying of Augustine, "those who take away a saint's reputation, shall add to his reward." While they make his reputation weigh lighter—they will make his crown weigh heavier. Oh, was Christ content to be humbled and abased for us, to take our flesh, and to take it when it was in disgrace? Let us not think much to be abased for Christ. Say as David, "If this is to be vile—I will yet be more vile!" "If to serve my Lord Christ, if to keep my conscience pure—if this is to be vile—I will yet be more vile!"

Use three: Of COMFORT. Jesus Christ, having taken our flesh, has ennobled our nature. Our nature is now invested with greater royalties and privileges, than in time of innocence. Before, in innocence, we were made in the image of God; but now, Christ having assumed our nature, we are made one with God; our nature is now ennobled above the angelic nature. Christ taking our flesh, has made us nearer to himself, than the angels. The angels are his friends; believers are flesh of his flesh—his members. Eph 5:30, 1:23. The same glory which is put upon Christ's human nature, shall be put upon believers!

7. Christ's EXALTATION

"God exalted him to the highest place and gave him the name that is above every name." Phil 2:9.

We have before spoken of Christ's humiliation; we shall now speak of his exaltation. Before you saw the Sun of Righteousness in the eclipse; now you shall see it coming out of the eclipse, and shining in its full glory. "God exalted him to the highest place;" "Above all exaltation."

Question 28: What does Christ's exaltation consist of?

Answer: In his rising from the dead, his ascending into heaven, and his sitting at the right hand of God the Father, etc.

In what sense has God exalted Christ?

Not in respect of his Godhead, for that cannot be exalted higher than it is: as in his humiliation, the Godhead was not lower; so in his exaltation, the Godhead is not higher: but Christ is exalted as Mediator, his human nature is exalted.

How many ways is Christ exalted?

Five ways. God has exalted Christ,

1. In his titles.

2. In his office.

3. In his ascension.

4. To his right-hand.

5. In constituting him judge of the world.

I. God has exalted Christ in his TITLES.

[1] He is exalted to be a LORD. "The name of the Lord Jesus was magnified." He is a Lord in respect of his sovereignty; he is Lord over angels and men. "All power is given to him." Christ has three keys in his hand, the key of the grave, to open the graves of men at the resurrection; the key of heaven, to open the kingdom of heaven to whomever he will; the key of hell, to lock up the damned in that fiery prison. "I am the living one who died. Look, I am alive forever and ever! And I hold the keys of death and the grave." Revelation 1:18.

To this Lord all knees must bow. "That at the name of Jesus every knee should bow." Name is here put for person; to that holy Jesus, to the scepter of that divine person, every knee shall bow. Bowing is put for subjection. All must be subdued to him as sons or captives, submit to him as to the Lord or Judge. Psalm 2:12, "Kiss the Son" with a kiss of love and loyalty. We must not only cast ourselves into Christ's arms to be saved by him—but we must cast ourselves at his feet to serve him.

[2] Christ is exalted to be a PRINCE. "At that time Michael the great prince who stands watch over your people will rise up." Some think it was a created angel—but it was Christ the angel of the covenant. He is a great prince. "The prince of the kings of the earth." Human kings hold their crowns by immediate tenure from him; his throne is above the stars, he has angels and archangels for his attendants. Thus he is exalted in his titles of honor.

II. God has exalted Christ in his OFFICE. God has honored him to be Salvator mundi—the Savior of the world. "Him has God exalted with his right hand, to be a prince and a Savior." It was a great honor to Moses to be a temporal savior; but what is that, compared to the Savior of souls? "He has sent us a mighty Savior from the royal line of his servant David." Luke 1:69. He saves from sin, Matt 1:21; from wrath, I Thess 1:10. To save, is a flower belonging only to his crown. "Neither is there salvation in any other." Acts 4:12. What an honor is this to Christ! How did it make heaven ring with the praises of the saints! They sing hallelujahs to Christ their Savior. "And they sang a new song—You are worthy to take the scroll and to open its seals, because you were slain, and with your blood you redeemed men for God from every tribe and language and people and nation." Revelation 5:9.

III. God has exalted Christ in his ASCENSION; for if he is ascended, then he is exalted. The Scripture plainly says he ascended into heaven. Luke 24:51 and Eph 4:10. "Far above all heavens;" therefore above the skies. He is ascended into the highest part of the empyrean heaven, which Paul calls the third heaven. Concerning Christ's ascension, two things may be observed:

[1] The MANNER of his ascension. When Christ ascended he blessed his disciples. "He lifted up his hands, and blessed them, and while he blessed them, he was parted from them, and carried up into heaven." Luke 24:50, 51. He did not leave them houses and lands—but he left them his blessing.

He ascended as a conqueror, in a way of triumph. "You have led captivity captive." He triumphed over sin, hell, and death; and his triumph is a believer's triumph. He has conquered sin and hell for every believer.

[2] The FRUIT of Christ's ascension. His ascension to heaven causes the descension of the Holy Spirit into our hearts. "When he ascended up on high, he gave gifts to men." Having ascended up in the clouds, as his triumphant chariot, he gives the gift of his Spirit to us; as a king at his coronation bestows gifts liberally on his favorites.

IV. God has exalted Christ to His right hand. "After the Lord had spoken to them, he was received up into heaven, and sat upon the right hand of God." "He raised him from the dead and seated him at his right hand in the heavenly realms, far above all rule and authority, power and dominion, and every title that can be given, not only in the present age but also in the one to come." Ephesians 1:20-21.

What is meant by Christ sitting at God's right hand?

God really has no right-hand or left; for being a Spirit, he is void of all bodily parts. This is a metaphor taken from the manner of kings, who were accustomed to advance their favorites next to their own persons, and set them at their right hand. Solomon caused a seat to be set for the queen his mother, and placed her at his right hand. So for Christ to sit at the right hand of God, is to be in the next place to God the Father in dignity and honor. The human nature of Christ, being personally united to the divine nature, is now set down on a royal throne in heaven, and adored even by angels!

By virtue of the personal union of Christ's human nature with the divine, there is a communication of all that glory from the Deity of Christ of which his human nature is capable. Not that the manhood of Christ is advanced to an equality with the Godhead—but the divine nature being joined with the human, the human nature is wonderfully glorified, though not deified. Christ as mediator is filled with all majesty and honor, beyond the comprehension of the highest order of angels. In his humiliation he descended so low—that it was not fit to go lower; and in his exaltation he ascended so high—that it is not possible to go higher. In his resurrection he was exalted above the grave; in his ascension he was exalted above the starry heavens; in his sitting at God's right hand he was exalted far above the highest heavens, "Far above all heavens."

V. God has exalted Christ in constituting him JUDGE of the whole world. "The Father has committed all judgement to the Son." At the day of judgement Christ shall be exalted supereminently. "He shall come in the glory of his Father." He shall wear the same embroidered robes of majesty as the Father; and he shall come with all his holy angels. Matt 25:31. He who was led to the bar with a band of soldiers, shall be attended to the bench with a guard of angels. Christ shall judge his judges, he shall judge Pilate who condemned him; kings must leave their thrones and come to his bar. And this is the highest court of judicature, from whence is no appeal.

Use one: Of INFORMATION.

(1.) See the different states of Christ—when he was on earth—and now that he is in heaven. Oh how is the scene altered! When he was on earth, he lay in a manger; now he sits on a throne! Then he was hated and scorned of men; now he is adored by angels! Then his name was reproached; now, "God has given him a name above every name." Then he came in the form of a servant, and as a servant, stood with his bason and towel, and washed his disciples' feet; now he is clad in his princes' robes, and the kings of the earth cast their crowns before him. On earth he was a man of sorrows; now he is anointed with the oil of gladness. On earth was his crucifixion; now his coronation. Then his Father frowned upon him in desertion; now he has set him at his right hand. Before, he seemed to have no form or beauty in him; Isa 53:2; now he is in the brightness of his Father's glory. Heb 1:3. Oh what a change is here! "Him has God highly exalted."

(2.) Was Christ first humbled and then exalted? Hence learn, that the way to true honor is humility. "He who humbles himself shall be exalted." The world looks upon humility as that which will make contemptible—but it is the sure way to honor. The way to rise is to fall; the way to ascend is to descend. Humility exalts us in the esteem of men, and it exalts us to a higher throne in heaven. "Whoever shall humble himself as this little child, the same is the greatest in the kingdom of heaven." He shall have a greater degree of glory in it.

(3.) Christ first suffered—and then was exalted. See here, that sufferings must go before glory. Many desire to be glorified with Christ—but they are not content to suffer for him. "If we suffer with him, we shall reign with him." The wicked first reign—and then suffer; the godly first suffer—and then reign. There is no way to heaven—but through sufferings. There is no way to the crown—but by the cross. Jerusalem above is a pleasant city, streets of gold, gates of pearl; but we must travel through a dirty road to it, through many reproaches and sufferings. Acts 14:22. We must enter into glory as Christ did; who first suffered shame and death—and then was exalted to sit at God's right hand.

Use two: Of COMFORT.

(1.) Christ, being so highly exalted, has ennobled our nature, crowned it with glory, and lifted it above angels and archangels. Though, as man, he was made a little lower than the angels—yet as the human nature is united to the divine, and is at God's right hand—so the human nature is above the angels. If God has so dignified our nature, what a shame is it that we should debase it! God has exalted the human nature above the angels, and the drunkard debases the human nature below the beasts!

(2.) Christ being exalted at God's right hand, the key of government is laid upon his shoulders; he governs all the affairs of the world for his own glory. Do you think that when Christ is so highly advanced, and has all power in heaven and earth in his hand, he will not take care of his elect, and turn the most astonishing providences to the good of his church? In a clock, the wheels move contrary one to another—but all make the clock strike. Just so, Christ being at his Father's right hand, will make the most contrary providences tend to the salvation of his church.

(3.) Christ being at God's right hand, we may be assured he has now finished the work of man's redemption. "This man, after he had offered one sacrifice for sins, forever sat down on the right hand of God." If Christ had not fully expiated sin, and satisfied God's law, he would not have sat down at God's right hand—but had still lain in the grave; but now he is exalted to glory; which is an evident token that he has done and suffered all that was required of him, for working out our redemption.

(4.) Though Jesus Christ is so highly exalted in glory—yet he is not forgetful of us on earth. Some, when raised to places of honor, forget their friends; as the chief butler, when restored to his place at court, forgot poor Joseph in prison. But it is not so with Christ; though exalted to such glory in heaven, he is not unmindful of his saints on earth. Our high priest has all the names and needs of his people written upon his breast-plate. Are you tempted? Though Christ is in glory, he knows how to pity and support you. "For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who has been tempted in every way, just as we are--yet was without sin." Hebrews 4:15. Do you mourn for sin? Christ, though in a glorified state—hears your sighs, and bottles your tears!

(5.) Christ being exalted at God's right hand is for the comfort of believers—that they will one day be exalted to that place of glory where he is! Christ's exaltation is our exaltation. He has prayed for this. "Father, I will that all those, whom you have given me, be with me where I am." "There are many rooms in my Father's home, and I am going to prepare a place for you. If this were not so, I would tell you plainly. When everything is ready, I will come and get you, so that you will always be with me where I am." John 14:2-3. Christ is called the head, and the church is called the body. Eph 1:22, 23. The head being exalted to honor, the mystic body shall be exalted also. As surely as Christ is exalted far above all heavens—so surely will he instate believers in all that glory with which his human nature is adorned. "I have given them the glory you gave me, so that they may be one, as we are." John 17:22. As he here puts his grace upon the saints, so shortly will he put his glory upon them!

This is comfort for the poorest Christian. Perhaps you have scarcely a house to put your head in—yet you may look up to heaven, and say, "There is my house, there is my country; I have already taken possession of heaven in my head, Christ! He sits there, and it will not be long before I shall sit there with him; he is upon the throne of glory, and I have his word for it—I shall sit upon the throne with him" "To him who overcomes, I will give the right to sit with me on my throne, just as I overcame and sat down with my Father on his throne." Revelation 3:21.

Use three: Of EXHORTATION. Has God highly exalted Christ? Let us labor to exalt him. Let us exalt, (1.) His person. (2.) His truths.

(1.) Let us exalt Christ in our hearts—believe, adore and love him! We cannot lift him up higher in heaven—but we may lif him higher in our hearts. Let us exalt him in our lips; let us praise him. Our bodies are the temples of the Holy Spirit, our tongues must be the organs in these temples. By praising and commending Christ, we exalt him in the esteem of others. Let us exalt him in our lives, by living holy lives. This is true true religion—when men strive to live blameless lives. Not all the doxologies and prayers in the world so exalt Christ—as a holy life! It makes Christ renowned, and lifts him up indeed, when his followers walk worthy of him.

(2.) Let us exalt Christ's truths. The nobles of Polonia, whenever the gospel is read—they lay their hands upon their swords, intimating by that they are ready to maintain the gospel with the hazard of their lives. Let us exalt Christ's truths; maintain the truths of Christ—against error; maintain the doctrine of free grace—against merit; maintain the Deity of Christ—against Socinianism.

Truth is the most orient pearl in Christ's crown. Let us contend for the truth, as one would for a large sum of money, that it should not be wrested out of his hand. Christ takes it to be exalting him—when we exalt his truths, wherein his glory is concerned.

8. Christ The REDEEMER

Question 30: How does the Spirit apply the redemption purchased by Christ to us?

Answer: The Spirit applies to us the redemption purchased by Christ by working faith in us, and thereby uniting us to Christ in our effectual calling.

In this answer, there are two things. It is implied that Christ is the glorious purchaser of our redemption, in the words, "The redemption purchased by Christ". And it is declared that the Spirit applies to us this purchased redemption, by working in us faith, etc.

The thing implied is—that Jesus Christ is the glorious purchaser of our redemption. The doctrine of redemption by Jesus Christ is a glorious doctrine; it is the marrow and quintessence of the gospel, in which all a Christian's comfort lies. Great was the work of creation—but greater the work of redemption; it cost more to redeem us than to make us. In creation, there was but the speaking of a word; in redemption, there was the shedding of blood. The creation was but the work of God's fingers. Psalm 8:3. Redemption is the work of his arm. Luke 1:51.

"Having obtained eternal redemption for us." Heb 9:12. Christ's purchasing redemption for us implies that our sins mortgaged and sold us. Had there not been some kind of mortgaging there had been no need of redemption. When we were thus mortgaged, and sold by sin, Christ purchased our redemption. He had the best right to redeem us, for he is our kinsman. The Hebrew word for Redeemer, Goel, signifies a kinsman, one who is near in blood. In the old law the nearest kinsman was to redeem his brother's land. Ruth 4:4. Thus Christ being near akin to us, "Flesh of our flesh," is the fittest to redeem us.

How does Christ redeem us?

By his own precious blood. "In whom we have redemption through his blood." Among the Romans, he was said to redeem another, who laid down a price equivalent for the ransom of the prisoner. In this sense Christ is a Redeemer; he has paid a price. Never was such a price paid to ransom prisoners. "You are bought with a price; and this price was his own blood." So, in the text, "by his own blood he entered in once into the holy place, having obtained eternal redemption for us." This blood being the blood of that person who was God as well as man, is a price sufficient for the ransom of millions.

From what does Christ redeem us?

From sin. To be redeemed from slavery is a great mercy—but it is infinitely more to be redeemed from sin. There is nothing that can hurt the soul but sin. Affliction cannot hurt it, it often makes it better, as the furnace makes gold the purer; but it is sin that damnifies. Now, Christ redeems us from sin. "Now, once in the end of the world has he appeared to put away sin by the sacrifice of himself."

But how are we redeemed from sin? Do we not see corruption stirring in the regenerate? Do we not see much pride and unmortified passion?

Redemption is either begun—or perfect. Sin cannot stand with a perfect redemption; but here on earth, redemption is only begun, and sin may stand with an imperfect redemption. There may be some darkness in the air at the sun's first rising—but not when the sun is at the full meridian. While our redemption is but begun, there may be sin; but not when it is perfect in glory.

In what sense has Christ redeemed justified people from sin?

(1.) A justified person is redeemed from the guilt of sin—though not the stain of sin. Guilt is the binding a person over to punishment. Now, Christ has redeemed a justified person from the guilt of sin; he has discharged his debts. Christ says to God's justice, as Paul to Philemon, "If he has wronged you in any way, or owes you anything, charge that to my account." Verse 18.

(2.) A justified person is redeemed from the power and dominion of sin—though not from the presence of sin. Sin may may rage in a child of God—but not reign. Lust raged in David, and fear in Peter—but it did not reign; they recovered themselves by repentance. "Sin shall not have dominion over you." Rom 6:14. Sin lives in a child of God—but is deposed from the throne; it lives not as a king—but a captive.

(3.) A justified person is redeemed from the curse due to sin. "Christ has redeemed us from the curse of the law, being made a curse for us." Gal 3:13. Christ said to his Father, as Rebecca to Jacob, "Upon me, upon me be the curse; let the blessing be upon them—but upon me be the curse." And now, there is no condemnation to believers. "Therefore, there is now no condemnation for those who are in Christ Jesus." Romans 8:1.

An unbeliever has a double condemnation; one from the law which he has transgressed, and the other from the gospel which he has despised. But Christ has redeemed the believer from this malediction, he has set him outside of the power of hell and damnation.

To what has Christ redeemed us?

Christ has redeemed us to a glorious inheritance. "For God has reserved a priceless inheritance for his children. It is kept in heaven for you, pure and undefiled, beyond the reach of change and decay!" 1 Peter 1:4.

(1.) Christ has redeemed us to an inheritance. Christ has not only redeemed us out of prison—but he has redeemed us to a state of happiness, to an inheritance. Heaven is not a lease which soon expires—but an inheritance; and a glorious inheritance; called an inheritance in light. Col 1:12. Light adorns and gilds the world. What would the world be without light—but a prison? The heavenly inheritance is irradiated with light. Christ, as a continual sun, enlightens it with his beams. Rev 21:23.

(2.) Christ has redeemed us to an incorruptible inheritance. It does not moulder away or suffer dissolution. Earthly comforts are shadowed out by the tabernacle, which was transient. But heaven is set out by the temple, which was fixed and permanent, built with stone, overlaid with gold. This is the glory of the celestial inheritance; it is incorruptible. Eternity is written upon the frontispiece of it.

(3.) Christ has redeemed us to an undefiled inheritance. The Greek word for undefiled, alludes to a precious stone called Amiantus, which cannot be blemished. Such a place is heaven, undefiled, nothing can stain it; there is no sin there to eclipse its purity. For holiness and undefiledness, it is compared to pure gold, and to the sapphire and emerald. Rev 21:19. "The sapphire has a virtue," says Pliny, "to preserve chasteness, the emerald to expel poison." These are the lively emblems of heaven, to show the sanctity of it; no fever of lust; no venom of malice; none but pure virgin spirits inhabit it.

(4.) Christ has redeemed us to an unfading inheritance. The Greek word is the name of a flower, Amarantus, which keeps fresh and green for a long time. Such is the heavenly inheritance, it does not lose its orient color—but keeps its freshness and greenness to eternity; its beauty never fades away.

To this glorious inheritance has Christ redeemed the saints; an inheritance which cannot be fully described or set forth by all the lights of heaven, though every star were a sun. And that which is the diamond in the ring, the glory of this inheritance—is the eternal sight and fruition of the blessed God! The sight of God will be a most alluring, heart-ravishing object; the king's presence makes the court. "We shall see him as he is!" It is comfortable to see God showing himself through the lattice of an ordinance, to see him in the Word and sacrament. The martyrs thought it comfortable to see him in a prison. Oh then, what will it be to see him in glory, shining ten thousand times brighter than the sun! and not only see him—but enjoy him forever! Faith itself is not able fully to comprehend this reward. All this blessedness has Christ purchased for us, through the redemption of his blood.

Use one: Of INSTRUCTION.

(1.) See into what a wretched deplorable condition we had brought ourselves by sin! We had sinned ourselves into slavery, so that we needed Christ to purchase our redemption. Says Cicero, "Slavery is the worst condition." But by sin we are in the worst slavery—slaves to Satan, a merciless tyrant, who sports in the damnation of souls! We were in this deplorable condition, when Christ came to redeem us.

(2.) See in this, as in a transparent glass, the love of Christ to the elect. He came to redeem them; and died intentionally for them. It would be great love for a king to pay a great sum of money to redeem a slave. But if the king should willingly become a prisoner in his stead, and die for his ransom—this would be a matter of astonishment! Jesus Christ has done all this, he has written his love in characters of blood! It would have been much for Christ to speak a good word to his Father for us—but he knew that was not enough to redeem us. Though a word speaking made a world—yet it would not redeem a sinner. "Without shedding of blood there is no remission of sin."

Use two: Of TRIAL. If Christ came to purchase our redemption, then let us test ourselves—to see whether or not we are the people whom Christ has redeemed from the guilt and curse due to sin. This is a needful trial; for there is only a certain number whom Christ has redeemed. "Oh," say sinners, "Christ is a redeemer, and we shall be saved by him!" Beloved, Christ came not to redeem all, for that would overthrow the decrees of God. Redemption is not as large as creation. I grant there is a sufficiency of merit in Christ's blood to save all; but there is a difference between sufficiency and efficiency. Christ's blood is a sufficient price for all—but it is effectual only to those who believe. A plaster may have a sovereign virtue in it to heal any wound—but it does not heal any, unless applied to the wound. And if it is so, that all have not the benefit of Christ's redemption—but only some—then it is a necessary question to ask our own souls, "Are we in the number of those who are redeemed by Christ, or not?"

How shall we know that?

(1.) Such as are redeemed are RECONCILED to God. The enmity is taken away. Their judgments approve of God, and their wills are inclined to God. Col 1:21. Are they redeemed—who are unreconciled to God, who hate God and his people, who do all they can to disparage holiness? Are they redeemed who are unreconciled to God? Christ has purchased a reprieve for these; but a sinner may have a reprieve, and yet go to hell. John 5:6.

(2.) Such as are redeemed by Christ are redeemed from the WORLD. "Who gave himself for our sins, that he might deliver (or redeem) us from this present evil world." Gal 1:4. Such as are redeemed by Christ—are risen with Christ, Col 3:1. As birds that land upon the ground to pick up a little seed, immediately fly up to heaven again; so the redeemed of the Lord use the world, and take the lawful comforts of it—but their hearts are presently off these things, and they ascend to heaven. They live here—and trade above. Such people as Christ has died for, are "dead to the world." They are dead to its honors, profits, and preferments. What shall we think of those who say they are redeemed of the Lord—and yet are lovers of the world? They are like the tribes who desired to have their portion on this side Canaan. "They mind earthly things." They pull down their souls—to build up an estate. They are not redeemed by Christ—who are not redeemed from the world.

Use three: Of COMFORT to such as are redeemed. You are most blessed—the lot of free grace has fallen upon you! You were once in the devil's prison—but God has freed you from that prison! You were once bound in the chains of sin—but God has begun to beat off your chains, and has freed you from the power of sin, and the curse due to it. What a comfort is this! Is there any consolation in Christ? It is shine. Is there any sweet fruit growing upon the promise? You may gather this sweet fruit. Are there any glorious privileges in the gospel? They are yours— justification, adoption, glorification. Is there any glory in heaven? You shall shortly drink of that river of pleasure. Have you any temporal comforts? These are but a pledge of more. Your meal in the barrel is but a meal by the way, and a pledge of that angels' food which God has prepared for you. How may you be comforted in all worldly afflictions, though your fig-tree does not flourish! Death itself has lost its sting. Death shall carry you to your Redeemer! Do not fear dying, since you cannot be perfectly happy but by dying.

Use four: Of EXHORTATION. Long for the time when you shall have a full and perfect redemption in heaven—an eternal jubilee—when you shall be freed not only from the power but from the presence of sin! Here a believer is as a prisoner who has broken prison—but walks with a fetter on his leg. When the banner of glory shall be displayed over you, you shall be as the angels of God! You shall never more have a sinful thought; nor pain nor grief, nor aching head nor unbelieving heart. You shall see Christ's face, and lie forever in his arms! Long for that time, when you shall put off your prison garments, and change your raiment, and put on the embroidered garment of glory! Oh long for it! Yet be content to wait for this full and glorious redemption, when you shall be more happy than you can desire! "No eye has seen, no ear has heard, and no mind has imagined what God has prepared for those who love him." 1 Corinthians 2:9.

The APPLICATION of Redemption

1. FAITH

"I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me." Galatians 2:20

The Spirit applies to us the redemption purchased by Christ, by working faith in us.

Christ is the glory of the gospel, and faith in Christ the comfort of the gospel.

What are the kinds of faith? Fourfold:

(1.) A historical or dogmatic faith, which is believing the truths revealed in the Word, because of divine authority.

(2.) There is a temporary faith, which lasts for a time, and then vanishes. "Yet has he no root in himself—but endures for a while." A temporary faith is like Jonah's gourd, which came up in a night and withered.

(3.) A miraculous faith, which was granted to the apostles, to work miracles for the confirmation of the gospel. This Judas had; he cast out devils—yet was cast out to the devil.

(4.) A true justifying faith, which is called "A faith of the operation of God," and is a jewel hung only upon the elect. Col 2:12.

What is justifying faith? I shall show,

(1.) What it is not. It is not a bare acknowledgment that Christ is a Savior. There must be this acknowledgment, but that is not sufficient to justify. The devils acknowledged Christ's Godhead. "Jesus the Son of God." There may be an assent to divine truth, and yet no work of grace on the heart. Many assent in their judgements, that sin is an evil thing—but they go on in sin, whose corruptions are stronger than their convictions. Many assent that Christ is excellent; they cheapen the pearl—but do not buy.

(2.) What justifying faith is. True justifying faith consists in three things:

(1:) Self-renunciation. Faith is going out of one's self, being taken off from our own merits, and seeing we have no righteousness of our own. "Not having my own righteousness." Self-righteousness is a broken reed, which the soul dares not lean on. Repentance and faith are both humbling graces; by repentance a man abhors himself; by faith he goes out of himself. As Israel in their wilderness march, behind them saw Pharaoh and his chariots pursuing, before them the Red Sea ready to devour; so the sinner behind sees God's justice pursuing him for sin, before, hell ready to devour him; and in this forlorn condition, he sees nothing in himself to help—but he must perish unless he can find help in another.

(2:) Reliance. The soul casts itself upon Jesus Christ; faith rests on Christ's person. Faith believes the promise; but that which faith rests upon in the promise—is the person of Christ: therefore the spouse is said to "lean upon her Beloved." Faith is described to be "believing on the name of the Son of God," namely, on his person. The promise is but the cabinet, Christ is the jewel in it which faith embraces. The promise is but the dish, Christ is the food in it which faith feeds on. Faith rests on Christ's person, "as he was crucified." It glories in the cross of Christ. Gal 6:14. To consider Christ crowned with all manner of excellencies, stirs up admiration and wonder; but Christ looked upon as bleeding and dying, is the proper object of our faith; it is called therefore "faith in his blood." Rom 3:25.

(3:) Appropriation, or applying Christ to ourselves. A medicine, though it be ever so sovereign, if not applied, will do no good. Though the plaster is made of Christ's own blood, it will not heal, unless applied by faith; the blood of God, without faith in God, will not save. This applying of Christ is called receiving him. John 1:12. The hand receiving gold, enriches. Just so, the hand of faith, receiving Christ's golden merits with salvation, enriches us.

How is faith wrought?

By the blessed Spirit; who is called the "Spirit of grace," because he is the spring of all grace. Zech 12:10. Faith is the chief work which the Spirit of God works in a man's heart. In making the world God did but speak a word—but in working faith he puts forth his arm. Luke 1:51. The Spirit's working faith is called, "The exceeding greatness of God's power." Eph 1:19. What a power was put forth in raising Christ from the grave when such a tombstone lay upon him as the sins of all the world—yet he was raised up by the Spirit. The same power is put forth by the Spirit of God, in working faith. The Spirit irradiates the mind, and subdues the will. The will is like a garrison, which holds out against God: the Spirit with sweet violence conquers, or rather changes it; making the sinner willing to have Christ upon any terms; to be ruled by him as well as saved by him.

Wherein lies the preciousness of faith?

(1.) In its being the chief gospel-grace, the head of the graces. As gold among the metals, so is faith among the graces. Clement calls the other graces, the daughters of faith. In heaven, love will be the chief grace; but, while we are here, love must give place to faith. Love takes possession of glory—but faith gives a title to it. Love is the crowning grace in heaven—but faith is the conquering grace upon earth. "This is the victory which overcomes the world, even our faith."

(2.) In its having influence upon all the graces, and setting them to work. Not a grace stirs—until faith sets it to work. Faith sets hope to work. The heir must believe his title to the glories of heaven, before he can hope for it; faith believes its title to glory, and then hope waits for it. If faith did not feed the lamp of hope with oil, it would soon die. Faith sets love to work. "Faith which works by love." Believing the mercy and merit of Christ, causes a flame of love to ascend. Faith sets patience to work. "Be followers of those who through faith and patience inherit the promises." Faith believes the glorious rewards given to suffering. This makes the soul patient in suffering. Thus faith is the master-wheel, it sets all the other graces running.

(3.) Faith is the grace which God honors—to justify and save. Thus indeed it is "precious faith," as the apostle calls it. The other graces help to sanctify—but it is faith that justifies. "Being justified by faith." Repentance or love do not justify—but faith does.

How does faith justify?

(1.) Faith does not justify as it is a work, which would make a savior of our faith; but faith justifies, as it lays hold of the object, namely, Christ's merits. If a man had a precious stone in a ring that could heal, we should say the ring heals; but properly it is not the ring—but the precious stone in the ring that heals. Thus faith saves and justifies—but it is not any inherent virtue in faith—but only as faith lays hold on Christ, that it justifies.

(2.) Faith does not justify as it exercises grace. It cannot be denied, that faith invigorates all the graces, puts strength and liveliness into them—but it does not justify under this notion. Faith works by love—but it does not justify as it works by love—but as it applies Christ's merits.

Why should faith save and justify more than any other grace?

(1.) Because of God's purpose. He has appointed this grace to be justifying; and he does it, because faith is a grace that takes a man off himself, and gives all the honor to Christ and free grace. "Strong in faith, giving glory to God." Therefore God has put this honor on faith—to make it saving and justifying. The king's stamp makes the coin pass for current. Just so, God having put his sanction, the stamp of his authority and institution upon faith, makes it to be justifying and saving.

(2.) Because faith makes us one with Christ. Eph 3:17. Faith is the espousing, incorporating grace, it gives us coalition and union with Christ's person. Other graces make us like Christ; faith makes us members of Christ.

Use one: Of EXHORTATION. Let us above all things labor for faith. "Above all, taking the shield of faith." Faith will be of more use to us than any grace; as an eye, though dim, was of more use to an Israelite than all the other members of his body, a strong arm, or a nimble foot. It was his eye looking on the brazen serpent, which cured him. It is not knowledge, though angelic, not repentance, though we could shed rivers of tears which can justify us; only faith, whereby we look on Christ. "Without faith it is impossible to please God." If we do not please him by believing, he will not please us in saving. Faith is the condition of the covenant of grace; without faith—without covenant; and without covenant—without any hope of salvation. Eph 2:12.

Use two: Of TRIAL. Let us try whether we have faith. There is something that looks like faith, and is not, as a Bristol-stone looks like a diamond. Some plants have the same leaf with others—but the herbalist can distinguish them by the root and taste. Some faith may look like true faith—but it may be distinguished by the fruits. Let us be serious in the trial of our faith. Much depends upon our faith; for if our faith is not good, nothing good comes from us—even our duties and graces are adulterated.

How shall we know if we have true saving faith? By the noble fruits and effects of saving faith.

(1.) Faith is a Christ-prizing grace—it puts a high valuation upon Christ. "To you that believe, he is precious." Paul best knew Christ. "Have I not seen Jesus Christ our Lord?" He saw Christ with his bodily eyes in a vision, when he was caught up into the third heaven; and with the eye of his faith in the Holy Supper; therefore he best knew Christ. And see how he styles all things in comparison of him. "I count all things but dung, that I may win Christ." Do we set a high estimate upon Christ? Could we be willing to part with the wedge of gold—for the pearl of great price?

(2.) Faith is a refining grace. Faith is in the soul as fire among metals; it refines and purifies. Morality may wash the outside, faith washes the inside. "Having purified their hearts by faith." Faith makes the heart a holy of holies. Faith is a virgin-grace: though it does not take away the life of sin—yet it takes away the love of sin. Examine if your hearts are an unclean fountain, sending out the mud and mire of pride and envy. If there are legions of lusts in your soul, there is no faith. Faith is a heavenly plant, which will not grow in an impure soil.

(3.) Faith is an obediential grace. "The obedience of faith." Faith melts our will into God's. It runs at God's call. If God commands duty (though cross to flesh and blood) faith obeys. "By faith Abraham obeyed." Heb 11:1. Faith is not an idle grace; as it has an eye to see Christ, so it has a hand to work for him. It not only believes God's promise—but obeys his command. It is not having knowledge that will evidence you to be believers; the devil has knowledge—but lacks obedience, and that makes him a devil. The true obedience of faith, is a cheerful obedience. God's commands do not seem grievous. Have you obedience, and obey cheerfully? Do you look upon God's command as your burden—or privilege; as an iron fetter about your leg—or as a gold chain about your neck.

(4.) Faith is an assimilating grace. It changes the soul into the image of the object; it makes it like Christ. Never did any look upon Christ with a believing eye—but he was made like Christ. A deformed person may look on a beautiful object, and not be made beautiful; but faith looking on Christ transforms a man, and turns him into his similitude. Looking on a bleeding Christ, causes a soft bleeding heart. Looking on a holy Christ causes sanctity of heart. Looking on a humble Christ makes the soul humble. As the chameleon is changed into the color of that which it looks upon, so faith, looking on Christ, changes the Christian into the similitude of Christ.

(5.) True faith grows. All living things grow. "From faith to faith." How may we judge of the growth of faith?

Growth of faith is judged by strength. We can do that now, which we could not do before. When one is man-grown, he can do that which he could not do when he was a child; he can carry a heavier burden; so you can bear crosses with more patience.

Growth of faith is seen by doing duties in a more spiritual manner, with more fervency; we put coals to the incense, from a principle of love to God. When an apple has done growing in bigness, it grows in sweetness; so you perform duties in love and are sweeter, and come off with a better relish.

But I fear I have no faith.

We must distinguish between weakness of faith—and no faith. A weak faith is true. The bruised reed is but weak—yet it is such as Christ will not break. Though your faith is weak, be not discouraged.

(1.) A weak faith may receive a strong Christ. A weak hand can tie the knot in marriage, as well as a strong one. A weak eye might have seen the brazen serpent. The woman in the gospel did but touch Christ's garment, and received virtue from him. It was the touch of faith.

(2.) The promise is not made to strong faith—but to true faith. The promise does not say—whoever has a giant-faith, which can remove mountains, which can stop the mouths of lions—shall be saved. But the promise is made to whoever believes, be his faith ever so small. Though Christ sometimes chides a weak faith—yet that it may not be discouraged, he makes it a promise. "Blessed are the poor in spirit, for theirs is the kingdom of heaven." Matthew 5:3.

(3.) A weak faith may be fruitful. Weakest things multiply most; the vine is a weak plant—but it is fruitful. Weak Christians may have strong affections. How strong is the first love, which is after the first planting of faith!

(4.) Weak faith may be growing. Seeds spring up by degrees; first the blade, then the ear, then the full corn in the ear. Therefore, be not discouraged. God, who would have us receive those who are weak in faith, will not himself refuse them. Rom 14:1. A weak believer is a member of Christ; and though Christ will cut off rotten members from his body, he will not cut off weak members.

2. EFFECTUAL CALLING

"And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified." Romans 8:30

Question 31: What is the NATURE Effectual Calling?

Answer: It is a gracious work of the Spirit, whereby he causes us to embrace Christ freely, as he is offered to us in the gospel.

In this verse is the golden chain of salvation, made up of four links, of which one is effectual calling. This calling is nova creatio—"a new creation," the first resurrection. There is a two-fold call:

(1.) An outward call.

(2.) An inward call.

(1.) An OUTWARD call, which is God's offer of grace to sinners, inviting them to come and accept of Christ and salvation. "Many are called—but few chosen." This call shows men what they ought to do in order to salvation, and renders them inexcusable in case of disobedience.

(2.) There is an INWARD call, when God with the offer of grace, works grace. By this call the heart is renewed, and the will is effectually drawn to embrace Christ. The outward call brings men to a profession of Christ, the inward to a possession of Christ.

What are the MEANS of this effectual call?

Every creature has a voice to call us. The heavens call to us to behold God's glory. Psalm 19:1. Conscience calls to us. God's judgments call us to repent. "Hear the rod." But every voice does not convert. There are two means of our effectual call:

(1.) The preaching of the word, which is the sounding of God's silver trumpet in men's ears. God speaks not by an oracle, he calls by his ministers. Samuel thought it had been the voice of Eli which called him; but it was God's voice. So, perhaps, you think it is only the minister that speaks to you in the word—but it is God himself who speaks. Therefore Christ is said to speak to us from heaven. Heb 12:25. How does he speak but by his ministers? as a king speaks by his ambassadors. Know, that in every sermon preached, God calls to you; and to refuse the message we bring, is to refuse God himself.

(2.) The other means of our effectual call is the Holy Spirit. The ministry of the word is the pipe or organ; the Spirit of God blowing in it, effectually changes men's hearts. "While Peter spoke, the Holy Spirit fell on all those who heard the word of God." Ministers knock at the door of men's hearts, the Spirit comes with a key and opens the door. "A certain woman named Lydia, whose heart the Lord opened."

FROM what does God call men?

(1.) God calls men from sin. He calls them from their ignorance and unbelief. I Pet 1:14. By nature the understanding is enveloped with darkness. God calls men "from darkness to light," as if one should be called out of a dungeon to behold the light of the sun. Eph 5:8.

(2.) God calls men from danger. As the angels called Lot out of Sodom, when it was ready to rain fire; so God calls his people from the fire and brimstone of hell, and from all those curses to which they were exposed.

(3.) God calls men out of the world; as Christ called Matthew from the collection of taxes. "They are not of the world." Such as are divinely called, are not natives in this world—but pilgrims; they do not conform to the world, or follow its sinful fashions; they are not of the world. Though they live here—yet they trade in the heavenly country. The world is a place where Satan's throne is. Rev 2:13. It is a stage on which sin every day acts its part. Now such as are called—are in the world but not of it.

TO what does God call men?

(1.) He calls them to holiness. "For God did not call us to be impure, but to live a holy life." 1 Thess 4:7. Holiness is the silver star which the godly wear. "The people of your holiness." The called of God, are anointed with the consecrating oil of the Spirit. "You have an anointing from the Holy One."

(2.) God calls them to glory—as if a man were called out of a prison to sit upon a throne. "Who has called you to his kingdom and glory." Whom God calls, he crowns with a weight of glory. 2 Cor 4:17. The Hebrew word for glory signifies pondus—a weight. The weight of glory adds to the worth, the weightier gold is, the more it is worth. This glory is not transient—but permanent, an eternal weight. This glory will be better felt—than expressed.

What is the CAUSE of the effectual call?

God's electing love. "And those he predestined, he also called." Romans 8:30. Election is the fountain-cause of our effectual calling. It is not because some are more worthy to partake of the heavenly calling than others—for we were "all in our blood." What worthiness is in us? What worthiness was there in Mary Magdalene, out of whom seven devils were cast? What worthiness in the Corinthians, before God called them by his gospel? They were "idol worshipers, adulterers, male prostitutes, homosexuals, thieves, greedy people, drunkards, abusers, and swindlers." "And that is what some of you were. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God." 1 Cor 6:9-11. Before effectual calling, we are not only "without strength," but "enemies to God." So that the foundation of effectual calling is election, and not merit.

What are the CHARACTERISTICS of this call?

(1.) It is a POWERFUL call. "The words of God are works," Luther. God puts forth infinite power in calling home a sinner to himself; he not only puts forth his voice—but his arm. The apostle speaks of the exceeding greatness of his power, which he exercises towards those who believe. Eph 1:19. God rides forth conquering in the chariot of his gospel; he conquers the pride of the heart, and makes the will, which stood out as a fort-royal, to yield and stoop to his grace; he makes the stony heart bleed. Oh, it is a mighty call! Why then do the Arminians seem to talk of a moral persuasion, that God in the conversion of a sinner only morally persuades and no more; sets his promises before men to allure them to good, and his threatenings to deter them from evil; and that is all he does? But surely moral persuasions alone are insufficient to the effectual call. How can the bare proposal of promises and threatenings convert a soul? This amounts not to a new creation, or that power which raised Christ from the dead. God not only persuades—but enables. Ezek 36:27. If God, in conversion, should only morally persuade, that is, set good and evil before men—then he does not put forth so much power in saving men as the devil does in destroying them. Satan not only propounds tempting objects to men—but incites with his temptations: therefore he is said to "work in the children of disobedience." The Greek word, to work, signifies the power Satan has in carrying men to sin. And shall not God's power in converting, be greater than Satan's power in seducing? The effectual call is mighty and powerful. God puts forth a divine energy, nay, a kind of omnipotence; it is such a powerful call, that the will of man has no power effectually to resist.

(2.) It is a HIGH calling. "I press toward the mark for the prize of the high calling of God." It is a high calling,

(1.) Because we are called to high exercises of piety—to be crucified to the world, to live by faith, to love God, to be living organs of his praise, to hold communion with the Father and the Son.

(2:) It is a high calling, because we are called to high privileges; to justification and adoption, to be kings and priests unto God. We are called to be co-heirs with Christ. Heb 12:22. Rom 8:17. Those who are effectually called, are heirs for heaven—they are princes in all lands, though princes in disguise. Psalm 45:16.

(3.) It is an IMMUTABLE call. "God’s gracious gifts and calling are irrevocable;" Rom 11:29. That is, those gifts that flow from election (as effectual calling and justification) are irrevocable. God never repents of calling a sinner to be a saint.

Use one: See the NECESSITY of the effectual call. A man cannot go to heaven without it. We must be called before we are glorified. Rom 8:30. A man uncalled can lay claim to nothing in the Bible but threatening! A man in the state of nature is not fit for heaven, no more than a man in his filth and his rags is fit to come into a king's presence. A man in his natural state is a God-hater, and is he fit for heaven? Rom 1:30. Will God lay his enemy in his bosom?

Use two: Of TRIAL whether we are effectually called. This we may know by its antecedent, and its results.

(1.) By the antecedent. Before this effectual call, a humbling work passes upon the soul. A man is convinced of sin, he sees he is a sinner and nothing but a sinner; the fallow ground of his heart is broken up. Jer 4:3. As the farmer breaks up the clods, then casts in the seed; so God, by the convincing work of the law, breaks a sinner's heart, and makes it fit to receive the seeds of grace. Such as were never convinced of sin—are never called. "He shall convince the world of sin." John 16:8. Conviction of sin is the first step in conversion from sin.

(2.) By the results, which are two.

(1.) He who is savingly called, answers to God's call. When God called Samuel, he answered, "Speak, Lord, your servant hears." When God calls you to an act of piety—do you run at God's call? "I was not disobedient to the heavenly vision." If God calls to duties contrary to flesh and blood, we obey his voice in everything; true obedience is like the needle, which points that way which the magnet draws. Such as are deaf to God's call, show they are not called by grace.

(2) He who is effectually called stops his ears to all other calls which would call him off from God. As God has his call, so there are other contrary calls. Satan calls by a temptation, lust calls, evil company calls; but as the adder stops its ear against the voice of the charmer, so he who is effectually called stops his ear against all the charms of the flesh and the devil.

Use three: Of COMFORT to those who are the called of God. This call evidences election. "Those He predestined, He also called." Election is the cause of our effectually calling; and effectually calling is the sign of our election. Election is the first link of the golden chain of salvation, effectually calling is the second. He who has the second link of the chain—is sure of the first link! As by the stream we are led to the fountain, so by effectually calling we ascend to election. Effectually calling is the pledge of glory. "God has chosen you to salvation, through sanctification." We may read God's predestinating love—in the work of grace in our heart.

Use four: Let such as are called be THANKFUL to God for that unspeakable blessing. Be thankful to all the persons in the Trinity, to the Father's mercy, to the Son's merit, to the Spirit's efficacy. To make you thankful, consider, when you had offended God—he called you. Consider that when God had no need of you—but had millions of glorified saints and angels to praise him, he called you. Consider what you were before God called you! "You were dead, doomed forever because of your many sins!" When God called Paul, he found him persecuting; when he called Zacchaeus, he found him using extortion. When God calls a man by his grace, he finds him seeking after his lusts; as when Saul was called to the kingdom, he was seeking the donkeys. Admire his love, exalt his praise—that He should call you when you were in the hot pursuit of sin! What mercy is this—that God should call you, and pass by others! "Even so, Father, for so it seemed good in your sight!" That God should pass by wise and noble people, people of sweeter disposition, greater abilities, guilty of less vice, and that the lot of free grace should fall upon you—oh, the astonishing love of God!

It was a great favor to Samuel that God called to him, and revealed his mind to him, and passed by Eli, though a priest and a judge in Israel. Just so, that God should call to you, a monstrous sinner, and pass by others of better morals—calls aloud for praise. As God so governs the clouds, that he makes them rain upon one place, and not upon another—just so, at a sermon the Lord opens the heart of one, and another is no more affected with it than a deaf man with the sound of music. Here is the banner of free grace displayed, and here should the trophies of praise be erected. Elijah and Elisha were walking together; when suddenly there came a chariot of fire, and carried Elijah up to heaven—but left Elisha behind; just so, when two are living together, husband and wife, father and child, that God should call one by his grace—but leave the other in his sins; carry up one in a triumphant chariot to heaven—but let the other perish eternally—oh infinite rich grace! How should they that are called be affected with God's sovereign love! How should the vessels of mercy run over with thankfulness! How should they stand upon Mount Gerizim, blessing and praising God! Oh begin the work of heaven here! Such as are trophies of mercy, should be trumpeters of praise. Thus Paul, being effectually called by God, and seeing what a debtor he was to free grace, breaks forth into admiration and gratitude, "Thanks be to God for his indescribable gift!" 2 Corinthians 9:15.

Use five: To the called. Walk worthy of your high calling. "I urge you to live a life worthy of the calling you have received." Ephesians 4:1; in two things.

(1.) Walk compassionately. Pity such as are yet uncalled. Have you a child, or a wife, or a friend—whom God has not yet called? Weep over their dying souls; they are "dead, doomed forever because of their many sins," and "under the power of Satan." Oh pity them! Let their sins more trouble you—than your own sufferings. If you pity an ox or donkey going astray, will you not pity a soul going astray? Show your piety, by your pity.

(2.) Walk holily. Yours is a holy calling. 2 Tim 1:9. You are called to be saints, Rom 1:7. Show your effectual calling by a Bible life. Shall not flowers smell sweeter than weeds? Shall not those who are ennobled with grace, have more fragrance in their lives than uncalled sinners? "As the One who called you is holy, you also are to be holy in all your conduct." 1 Peter 1:15. Oh dishonor not your high calling by any sordid life! When Antigonus was going to defile himself with women, one told him, "You are a king's son!" Oh remember your dignity; "called of God!" of the royal blood of heaven. Do nothing unworthy of your honorable calling. Scipio refused the embraces of an harlot, because he was general of an army. Abhor all motions to sin, because of your high calling. It is not fit for those who are the called of God, to do as others. Though other Jews drank wine, it was not fit for the Nazarite, because he had a vow of separation upon him, and had promised abstinence. Though Pagans and nominal Christians take liberty to sin—yet it is not fit for those who are called out of the world, and have the mark of election upon them, to do so. You are consecrated people, your bodies are the temples of the Holy Spirit, and your bodies must be a holy of holies.

3. JUSTIFICATION

"Being justified freely by his grace." Romans 3:24

Question 23. What is Justification?

Answer: Justification is an act of God's free grace, whereby he pardons all our sins, and accepts us as righteous in his sight—only for the righteousness of Christ, imputed to us, and received by faith alone.

Justification is the very hinge and pillar of Christianity. An error about justification is dangerous, like a defect in a foundation. Justification by Christ is a spring of the water of life. To have the poison of corrupt doctrine cast into this spring is damnable. It was a saying of Luther, "that after his death, the doctrine of justification would be corrupted." In these latter times, the Arminians and Socinians have cast a dead fly into this box of precious ointment.

I shall endeavor to follow the star of Scripture, to light me through this mysterious point.

What is MEANT by justification?

It is a word borrowed from law-courts, wherein a person arraigned is pronounced righteous, and is openly absolved. God, in justifying a person, pronounces him to be righteous, and looks upon him as if he had not sinned.

What is the SOURCE of justification?

The cause, the inward impellant motive or ground of justification, is the free grace of God: "being justified freely by his grace." Ambrose expounds this, as "not of the grace wrought within us—but the free grace of God." The first wheel that sets all the rest running is the love and favor of God; as a king freely pardons a delinquent. Justification is a mercy spun out of the affections of free grace. God does not justify us because we are worthy—but by justifying us makes us worthy.

What is the GROUND, or that by which a sinner is justified?

The ground of our justification is Christ's satisfaction made to his Father. If it be asked, how can it stand with God's justice and holiness to pronounce us innocent—when we are guilty? The answer is, that Christ having made satisfaction for our sins, God may, in equity and justice, pronounce us righteous. It is a just thing for a creditor to discharge a debtor of the debt, when a satisfaction is made by the surety.

But how was Christ's satisfaction meritorious, and so sufficient to justify?

In respect of the divine nature. As he was man he suffered, as God he satisfied. By Christ's death and merits, God's justice is more abundantly satisfied than if we had suffered the pains of hell forever.

Wherein lies the METHOD of our justification?

In the imputation of Christ's righteousness to us. "This is the name whereby he shall be called, Jehovah Tzidkennu, the Lord our righteousness." "He is made to us righteousness." This righteousness of Christ, which justifies us, is a better righteousness than the angels; for theirs is the righteousness of creatures, this righteousness is of God.

What is the MEANS or instrument of our justification?

Faith. "Being justified by faith." The dignity is not in faith as a grace—but relatively, as faith lays hold on Christ's merits.

What is the efficient CAUSE of our justification?

The whole Trinity. All the persons in the blessed Trinity have a hand in the justification of a sinner. God the Father is said to justify. "It is God who justifies." God the Son is said to justify. "By him all who believe are justified." God the Holy Spirit is said to justify. "But you are justified by the Spirit of our God." God the Father justifies, as he pronounces us righteous; God the Son justifies, as he imputes his righteousness to us; and God the Holy Spirit justifies, as he clears up our justification, and seals us up to the day of redemption.

What is the END of our justification? The end is,

(1.) That God may inherit praise. "To the praise of the glory of his grace." Hereby God raises the everlasting trophies of his own honor. How will the justified sinner proclaim the love of God, and make heaven ring with his praises!

(2.) That the justified person may inherit glory. "Whom he justified, those he also glorified." God in justifying, not only absolves a soul from guilt—but advances him to dignity. Just as Joseph was not only loosed from prison—but made Lord of the kingdom. Justification is crowned with glorification!

Are we justified from eternity? No, for,

(1.) By nature we are under a sentence of condemnation. John 3:18. We could never have been condemned, if we were justified from eternity.

(2.) The Scripture confines justification to those who believe and repent. "Repent, that your sins may be blotted out." Acts 3:19. Therefore their sins were uncancelled, and their persons unjustified, until they did repent. Though God does not justify us for our repentance—yet not without it. The Antinomians erroneously hold, that we are justified from eternity. This doctrine is a key which opens the door to all licentiousness; for what sins do they not commit, so long as they hold they are justified whether they repent or not?

Before I come to the uses, I shall lay down four maxims or positions about justification.

[1] That justification confers a real benefit upon the person justified. The acquitting and discharging of the debtor, by virtue of the satisfaction made by the surety, is a real benefit to the debtor. A robe of righteousness, and a crown of righteousness, are real benefits.

[2] All believers are alike justified. Justification does not apply to some more than to others. Though there are degrees in grace—yet not in justification; one is not justified more than another. The weakest believer is as perfectly justified as the strongest. Mary Magdalene is as much justified as the Virgin Mary. This may be a cordial to a weak believer. Though you have but a grain of faith, you are as truly justified, as he who is of the highest stature in Christ.

[3] Whoever God justifies, he sanctifies. "But you are sanctified—but you are justified." 1 Cor. 6:2. The Papists calumniate Protestants; they report them to hold that men continuing in sin are justified; whereas all our Protestant writers affirm, that righteousness imputed, for justification, and righteousness inherent, for sanctification, must be inseparably united. Holiness indeed is not the cause of our justification—but it is the attendant; as the heat in the sun is not the cause of its light—but it is the attendant. It is absurd to imagine that God should justify a people, and they should still go on in sin. If God should justify a people and not sanctify them—he would justify a people whom he could not glorify. A holy God cannot lay a sinner in his bosom. The metal is first refined, before the king's stamp is put upon it. Just so, the soul is first refined with holiness, before God puts the royal stamp of justification upon it.

[4] Justification is a fixed permanent thing, it can never be lost. The Arminians hold an apostasy from justification; today justified, tomorrow unjustified; today a Peter, tomorrow a Judas; today a member of Christ, tomorrow a child of Satan. This is a most uncomfortable doctrine. Justified people may fall from degrees of grace, they may leave their first love, they may lose God's favor for a time—but not lose their justification. If they are justified they are elected; and they can no more fall from their justification than from their election. If they are justified they have union with Christ, and can a member of Christ is broken off? If one justified person may fall away from Christ, all may; and so Christ would be a head without a body.

Use one: See from hence, that there is nothing within us that could justify us—but something without us; not any righteousness inherent—but righteousness imputed. We may as well look for a star in the earth, as for justification in our own righteousness. The Papists say we are justified by works; but the apostle confutes it, for he says, "not of works, lest any man should boast." The Papists say, "the works done by an unregenerate man indeed cannot justify him—but works done by a regenerate man may justify." This is most false, as may be proved both by example and reason.

(1.) By example. Abraham was a regenerate man; but Abraham was not justified by works—but by faith. Abraham "believed God, and it was counted to him for righteousness."

(2.) By reason. How can those works justify us—which defile us? "Our righteousnesses are as filthy rags." Good works are not an usher to go before justification—but a handmaid to follow it.

But does not the apostle James say that Abraham was justified by works?

The answer is easy. Works manifest us to be righteous before men—but they do not make us righteous before God. Works are evidences of our justification, not causes. The only name engraved upon the golden plate of Christ our High Priest must be, the Lord Our Righteousness.

Use two: Of exhortation.

(1.) Adore the infinite wisdom and goodness of God that found out a way to justify us by "rich grace and precious blood." We were all involved in guilt; none of us could plead not-guilty; and being guilty, we lay under a sentence of death. Now that the judge himself should find out a way to justify us, and the creditor himself contrive a way to have the debt paid, and not distress the debtor—should fill us with wonder and love! The angels admire the mystery of free grace in this new way of justifying and saving lost man, I Pet 1:12, and should not we, who are nearly concerned in it, and on whom the benefit is devolved, cry out with the apostle, "O the depth of the riches both of the wisdom and knowledge of God!"

(2.) Labor for this high privilege of justification. There is balm in Gilead; Christ has laid down his blood as the price of our justification; and he offers himself and all his merits to us, to justify. He invites us to come to him; he has promised to give his Spirit, to enable us to do what is required. Why then, sinners, will you not look after this great privilege of justification? Why starve in the midst of plenty? Why perish, when there is a remedy to save you? Would not he be thought to be deranged, who having a pardon offered him, only upon the acknowledgment of his fault, and promising amendment, should bid the prince keep his pardon to himself; for his part, he was in love with his chains and fetters, and would die? You who neglect justification offered you freely by Christ in the gospel, are this deranged person. Is the love of Christ to be slighted? Is your soul, is heaven worth nothing? Oh then look after justification through Christ's blood!

Consider—

(1:) The necessity of being justified. If we are not justified, we cannot be glorified. "Whom he justified, them he also glorified." Rom 8:30. He who is outlawed, and all his goods confiscated, must be brought into favor with his prince before he can be restored to his former rights and liberties. Just so, we must have our sins forgiven, and be brought into God's favor by justification, before we can be restored to the liberty of the sons of God, and have a right to that happiness we forfeited in Adam.

(2:) The utility and benefit. By justification we enjoy peace in our conscience; a richer jewel than any prince wears in his crown. "Being justified by faith, we have peace with God." Peace can sweeten all our afflictions; it turns our water into wine. How happy is a justified person who has the power of God to guard him, and the peace of God to comfort him! Peace flowing from justification is an antidote against the fear of death and hell. "It is God who justifies, who is he that condemns?" Rom 8:33, 34. Therefore labor for this justification by Christ. This privilege is obtained by believing in Christ. "By him all who believe are justified." "Whom God has set forth to be a propitiation through faith in his blood." Faith unites us to Christ; and having union with his person—we partake of his merits, and the glorious salvation which comes by him.

Use three: Comfort to the justified.

(1.) It is comfort in case of failings. Alas! how defective are the godly! they come short in every duty; but though believers should be humbled under their defects, they should not despond. They are not to be justified by their duties or graces—but by the righteousness of Christ. Their duties are mixed with sin—but that righteousness which justifies them is a perfect righteousness.

(2.) Comfort in case of hard censures. The world censures the people of God as proud and hypocritical, and the troublers of Israel. But though men censure and condemn the godly—yet God has justified them, and as he has now justified them, so at the day of judgement he will openly justify them, and pronounce them righteous before men and angels. God is so just and holy a judge, that having once justified his people he will never condemn them. Pilate justified Christ, saying, "I find no fault in him;" yet after this he condemned him; but God having publicly justified his saints, he will never condemn them; for "whom he justified, them he also glorified."

4. ADOPTION

"As many as received him, to them gave he power to become the sons of God, even to those who believe on his name." John 1:12.

Having spoken of the great points of faith and justification, we come next to adoption.

The qualification of the people is, "As many as received him." Receiving is put for believing, as is clear by the last words, "to those who believe in his name." The specification of the privilege is, "to them gave he power to become the sons of God." The Greek word for power, exousia, signifies dignity and prerogative: he dignified them to become the sons of God.

Our sonship differs from Christ's. He was the Son of God by eternal generation, a son before time; but our sonship is,

(1.) By creation. "We are his offspring." This is no privilege; for men may have God for their Father by creation, and yet have the devil for their father.

(2.) Our sonship is by adoption. "He gave them power to become the sons of God." Adoption is twofold.

External and federal: as those who live in a visible church, and make a profession of God, are sons. "The children of the kingdom shall be cast out."

Real and gracious: as they are sons who are God's favorites, and are heirs of glory. Before I proceed to the questions, I shall lay down three positions.

I. Adoption takes in all nations. A first adoption was confined to the people of the Jews, who alone were grafted into the true olive tree, and were dignified with glorious privileges. "Who are Israelites, to whom pertains the adoption and the glory." But now, in the time of the gospel, the charter is enlarged, and the believing Gentiles are within the line of communication, and have a right to the privileges of adoption as well as the Jews. "In every nation he who fears God and works righteousness is accepted with him."

II. Adoption takes in both sexes, females as well as males. "I will be a father unto you, and you shall be my sons and daughters." I have read, that in some countries, females are excluded from the supreme dignity, as by the Salique law in France, no woman can inherit a crown; but of spiritual privileges, females are as capable as males. Every gracious soul (of whatever gender) lays claim to adoption, and has an interest in God as a father. "You shall be my sons and daughters, says the Lord Almighty."

III. Adoption is an act of pure grace. "He predestined us to be adopted as His sons through Jesus Christ, in accordance with His pleasure and will." Ephesians 1:5. Adoption is a mercy spun out of the affections of free grace. All by nature are strangers to God, therefore have no right to sonship. God is pleased to adopt one, and not another; to make one a vessel of glory, another a vessel of wrath. The adopted heir may cry out, "Lord, how is it, that you will show yourself to me, and not unto the world?"

What is this filiation or adoption?

It is taking a stranger into the relation of a son and heir; as Moses was the adopted son of King Pharaoh's daughter, Exod 2:10, and Esther was the adopted child of her cousin Mordecai. Esth 2:7. Thus God adopts us into the family of heaven, and God in adopting us does two things:

(1.) He ennobles us with his name. He who is adopted bears the name of him who adopts him. "I will write on him the name of my God.

(2.) God consecrates us with his Spirit. All whom he adopts—he anoints. All whom he makes sons, he makes saints. When a man adopts another for his son and heir, he may put his name upon him—but he cannot put his disposition into him; if he is of a morose rugged nature, he cannot alter it. But those whom God adopts, he sanctifies; he not only gives a new name but a new nature. 2 Pet 1:4. He turns the wolf into a lamb; he makes the heart humble and gracious; he works such a change—as if another soul dwelt in the same body.

From what state does God take us when he adopts us?

From a state of sin and misery. Pharaoh's daughter took Moses out of the ark of bulrushes in the water, and adopted him for her son. God did not take us out of the water—but out of our blood, and adopted us. Ezek 16:6. He adopted us from slavery; it is a mercy to redeem a slave—but it is more to adopt him!

To what does God adopt us?

(1.) God adopts us to a state of excellence. It would be much for God to take a clod of dust, and make it a star. But it is more for him to take a piece of clay and sin, and adopt it for his heir!

(2.) God adopts us to a state of liberty. Adoption is a state of freedom; a slave being adopted, is made a free man. "You are no more a servant, but a son." How is an adopted son free? Not to do what he wants; but he is free from the dominion of sin, the tyranny of Satan, and the curse of the law. He is free in the manner of worship. He has God's free Spirit, which makes him free and cheerful in the service of God; he is "joyful in the house of prayer."

(3.) God adopts us to a state of dignity. He makes us heirs of promise, he installs us into honor. "Since you were precious in my sight, you have been honorable." The adopted are God's treasure; Exod 19:5; his jewels; Mal 3:17; his first-born; Heb 12:23. They have angels for their life-guards. Heb 1:14. They are of the royal blood of heaven. I John 3:9. The Scripture has set forth their spiritual heraldry; they have their escutcheon or coat-armor; sometimes the lion for courage; Prov 28:1; sometimes the dove for meekness; Cant 2:14; sometimes the eagle for flight; Isa 40:31. Thus you see their coat of arms displayed.

(4.) God adopts us to a glorious inheritance. God adopts all his sons to an inheritance. "It is your father's good pleasure to give you the kingdom!" Luke 12:32. It is no disparagement to be the sons of God. To reproach the saints, is like when Shimei had reproached David when he was going to be made king. Adoption ends in coronation. The kingdom God gives to his adopted sons and heirs, excels all earthly monarchies.

(1:) In riches. "The gates are of pearl, and the streets of pure gold, as it were transparent glass."

(2:) In tranquility. It is peaceable, and the white lily of peace is the best flower in a prince's crown. One peace is better than innumerable triumphs. No divisions at home, or invasions abroad; no more the noise of the drum or cannon; but the voice of harpers harping is the emblem of peace. Rev 14:2.

(3:) In stability. Other kingdoms are corruptible; though they have heads of gold, they have feet of clay; but the kingdom into which the saints are adopted runs parallel with eternity, it is a kingdom that cannot be shaken. Heb 12:28. The heirs of heaven reign forever and ever. Rev 22:5.

What is the organic or instrumental cause of adoption?

Faith interests us in the privilege of adoption. "You are all the children of God by faith in Christ Jesus." Before faith is wrought, we are spiritually illegitimate, we have no relation to God as a father. An unbeliever may call God judge—but not father. Faith is the affiliating grace; it confers upon us the title of sonship, and gives us right to inherit.

Why is faith the instrument of adoption more than any other grace?

Faith is a quickening grace, the vital artery of the soul. "The just shall live by faith." Life makes us capable of adoption; dead children are never adopted. It makes us Christ's brethren, and so God comes to be our Father. "How great is the love the Father has lavished on us, that we should be called children of God! And that is what we are! The reason the world does not know us is that it did not know him." 1 John 3:1. "He predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will." Ephesians 1:5

Use one: (1.) See the amazing love of God, in making us his sons. Plato gave God thanks that he had made him a man, and not only a man but a philosopher; but it is infinitely more, that he should invest us with the prerogative of his sons! It is love in God to feed us—but more to adopt us. "Behold, what manner of love the Father has bestowed upon us, that we should be called the sons of God!" Behold the wonder! The wonder of God's love in adopting us will appear the more if we consider these six things:

(1:) That God should adopt us, when he had a Son of his own. Men adopt because they have no children, and desire to have some to bear their name; but that God should adopt us when he had a Son of his own, the Lord Jesus—is a wonder of love. Christ is called "God's dear Son." A Son more worthy than the angels. "Being made so much better than the angels." Now, since God had a Son of his own, and such a Son—how wonderful God's love in adopting us! We needed a Father—but he did not need sons!

(2:) Consider what we were before God adopted us. We were very deformed; and a man will scarcely adopt one for his heir—who is crooked and ill-favored. He will rather one who has some beauty. Mordecai adopted Esther, because she was fair. When we were in our blood, God adopted us. "When I saw you polluted in your blood, it was the time of love." God did not adopt us when we were bespangled with the jewels of holiness—but when we were black as Ethiopians, diseased as lepers—it was the time of his love.

(3:) That God should be at so great expense in adopting us. When men adopt, they have only some deed sealed, and the thing is effected; but when God adopts, it puts him to a far greater expense; it sets his wisdom to work to find out a way to adopt us. It was no easy thing to make heirs of wrath, into heirs of the promise and of glory. When God had found out a way to adopt, it was no easy way. Our adoption was purchased at a dear rate; for when God was about to make us sons and heirs, he could not seal the deed but by the blood of his own Son. Here is the wonder of God's love in adopting us, that he should be at all this expense to accomplish it.

(4:) That God should adopt his enemies. If a man adopts another for his heir, he will not adopt his mortal enemy; but that God should adopt us, when we were not only strangers—but enemies, is the wonder of his love! For God to have pardoned his enemies would have been much; but to adopt them for his heirs, astonishes the angels in heaven!

(5:) That God should take great numbers out of the devil's family, and adopt them into the family of heaven. Christ is said to "bring many sons to glory." Men usually adopt but one heir—but God is resolved to increase his family, he brings many sons to glory. God's adopting of millions—is the wonder of love. Had but one been adopted, all of us might have despaired; but he brings many sons to glory, which opens a door of hope to us.

(6:) That God should confer so great honor upon us, in adopting us. David thought it no small honor that he should be a king's son-in-law. But what honor to be the sons of the high God! The more honor God has put upon us in adopting us, the more he has magnified his love towards us. What honor—that God has made us so near in alliance to him, sons of God the Father, members of God the Son, temples of God the Holy Spirit! that he has made us as the angels; nay, in some sense, superior to the angels! All this proclaims the wonder of God's love in adopting us.

(7:) See the dreadful condition of such as live and die in unbelief. They are not the sons of God. "To as many as received him, he gave power to become the sons of God, even to those who believe on his name." No faith—no sonship. Unbelievers have no sign of sonship—they know not God. All God's children know their Father—but the wicked do not know him. "They proceed from evil to evil, and know not me, says the Lord." Unbelievers are "dead in trespasses and sins." God has no dead children; and not being children, they have no right to inherit the glories of heaven.

Use two: Try whether you are adopted. The whole world is divided into two classes—the sons of God, and the heirs of hell. "To them he gave power to become the sons of God." Let us put ourselves on a trial. It is no sign we are adopted sons, because we are sons of godly parents. The Jews boasted that they were of Abraham's seed, and thought they must needs be good, because they came of such a holy line. But adoption does not come by blood. Many godly parents have wicked sons; Abraham had an Ishmael; Isaac had an Esau. The corn that is sown pure, brings forth grain with a husk. Just so, from him who is holy, an unholy child springs. We are only God's sons by adoption and grace—not as we are born of godly parents. Well, then, let us test ourselves, to see if we are the adopted sons and daughters of God.

1. The first sign of adoption is obedience. A son obeys his father. "I set cups and jugs of wine before them and invited them to have a drink, but they refused. "No," they said. "We don't drink wine, because Jehonadab son of Recab, our ancestor, gave us this command: You and your descendants must never drink wine." Jeremiah 35:5-6. So, when God says "drink not in sin's enchanted cup," an adopted child says, "my heavenly Father has commanded me, and I dare not drink." A gracious soul not only believes God's promise—but obeys his command. True child-like obedience must be regular, which implies five things:

(1.) It must be done by a right RULE. Obedience must have the Word of God for its rule. This is the touchstone. "To the law and to the testimony!" If our obedience is not according to the Word, it is offering up strange fire; it is will worship; and God will say, "Who has required this at your hand?" The apostle condemns worshiping of angels, which had a show of humility. Col 2:18. The Jews might say that they were reluctant to be so bold as to go to God in their own persons; they would be more humble, and prostrate themselves before the angels, desiring them to be their mediators to God. Here was a show of humility in their angel worship; but it was abominable, because they had no word of God to warrant it; it was not obedience—but idolatry. Child-like obedience is that which is consistent with to our Father's revealed will.

(2.) It must be done from a right PRINCIPLE, from the noble principle of faith. "The obedience of faith." "All acceptable works proceed from faith," Augustine. A crab-tree may bear fruit fair to the eye—but it is sour because it does not come from a good root. A moral person may give God outward obedience, which to the eyes of others may seem glorious; but his obedience is sour because it comes not from the sweet and pleasant root of faith. A child of God gives him the obedience of faith, and that meliorates and sweetens his services, and makes them come off with a better relish. "By faith Abel offered a better sacrifice than Cain."

(3.) It must be done to a right END. The end determines the value of the deed; the end of obedience is glorifying God. That which has spoiled many splendid services, is, that the end has been wrong. "Be careful not to do your 'acts of righteousness' before men, to be seen by them. So when you give to the needy, do not announce it with trumpets, as the hypocrites do in the synagogues and on the streets, to be honored by men. I tell you the truth, they have received their reward in full." Matthew 6:1-2. Good works should shine—but not blaze. "If I give my body to be burnt, and have not love, it profits me nothing." The same I must say of a sincere aim; if I obey ever so much, and have not a sincere aim, it profits me nothing. True obedience looks at God in all things. "That Christ may be magnified." Though a child of God shoots short—yet he takes a right aim.

(4.) True child-like obedience must be UNIFORM. A child of God makes conscience of one command, as well as another. All things done for God, are done with equal zeal. All God's commands have the same stamp of divine authority upon them; and if I obey one precept because my heavenly Father commands me, by the same rule I must obey all. As the blood runs through all the veins of the body—just so, true child-like obedience runs through the first and second table. "I have respect unto all your commandments." Psalm 119:6. To obey God in some things—and not in others, shows an unsound heart; like Esau, who obeyed his father in bringing him venison—but not in a greater matter, as the choice of his wife. Child-like obedience moves towards every command of God, as the needle points that way which the loadstone draws. If God call to duties which are cross to flesh and blood, if we are children, we shall still obey our Father. "I have kept my feet from every evil path so that I might obey your word." Psalm 119:101.

But who can obey God in all things?

Though an adopted heir of heaven cannot obey every precept perfectly—yet he does evangelically. He approves of every command. "I consent to the law, that it is good." Rom 7:16. He delights in every command. "O how love I your law!" Psalm 119:97. His desire is to obey every command. "Oh, that my ways were steadfast in obeying your decrees!" Psalm 119:5. Wherein he comes short, he looks up to Christ's blood to supply his defects. This is evangelical obedience; which, though we are not satisfied with it, God accepts it.

(5.) True childlike obedience is constant. "Blessed is he who does righteousness at all times." Child-like obedience is not fitful—but abides; and like the fire on the altar, which was kept always burning. Lev 6:13.

2. The second sign of adoption is to love to be in our Father's presence. The child who loves his father is never so well as when he is near him. Are we children? We love the presence of God in his ordinances. In prayer we speak to God, in the preaching of his word he speaks to us; and how does every child of God delight to hear his Father's voice! "O God, you are my God, earnestly I seek you; my soul thirsts for you, my body longs for you, in a dry and weary land where there is no water." Psalm 63:1, 2. Such as disregard ordinances are not God's children, because they care not to be in God's presence. "Cain went out from the presence of the Lord." Gen 4:16. Not that he could go out of God's sight—but the meaning is, "Cain went out from the church and people of God, where the Lord gave visible tokens of his presence."

3. The third sign of adoption is to have the guidance of God's Spirit. "As many as are led by the Spirit of God, they are the sons of God." Rom 8:14. It is not enough that the child have life—but it must be led every step by the nurse. Just so, the adopted child must not only be born of God—but have the anointing of the Spirit to lead him in a course of holiness. "I taught Ephraim also to go, taking them by their arms." As Israel was led by the pillar of fire, so God's children are led by the Spirit. The adopted ones need God's Spirit to lead them, since they are apt to go wrong. The fleshy part inclines to sin; the understanding and conscience are to guide the will—but the will is imperious and rebels; therefore, God's children need the Spirit to check corruption and lead them in the right way. As wicked men are led by the evil spirit—the spirit of Satan led Herod to incest, Ahab to murder, Judas to treason; just so, the good Spirit leads God's children into virtuous actions.

But enthusiasts pretend to be led by the Spirit, when it is a delusion.

The Spirit's guidance is agreeable to the Word; enthusiasts leave the Word. "Your Word is truth." "The Spirit guides into all truth." The Word's teaching and the Spirit's leading agree together.

4. The fourth sign is, that if we are adopted we have an entire love to all God's children. "Love the brotherhood." We bear affection to God's children, though they have some infirmities. There are spots in God's children; Deut 32:5; but we must love the beautiful face of holiness, though it has a scar in it. If we are adopted, we love the good we see in God's children—we admire their graces, we pass by their imprudences. If we cannot love them because they have some failings, how do we think God can love us? Can we plead exemption? By these signs we know our adoption.

Use three: Rejoice in the BENEFITS of adoption.

What are the benefits which accrue to God's children?

(1.) They have great privileges. King's children have great privileges and freedoms. They do not pay custom. Matt 17:25. God's children are privileged people, they are privileged from the hurt of everything. "Nothing shall by any means hurt you." Luke 10:19. Hit you it may—but not hurt you. "There shall no evil befall you." Psalm 91:10. God does not promise that no affliction shall befall his children—but no evil; the hurt and poison of affliction is taken away. Affliction to a wicked man has evil in it, it makes him worse; it makes him curse and blaspheme. "Men were scorched with great heat, and blasphemed the name of God." But no evil befalls a child of God; he is bettered by affliction. Heb 12:10. The furnace makes gold purer.

Again, no evil befalls the adopted, because no condemnation. "It is God who justifies; who is he who condemns?" What a blessed privilege is this, to be freed from the sting of affliction, and the curse of the law! to be in such a condition that nothing can hurt us! It is fabled—when the dragon has poisoned the water, the unicorn with his horn extracts and draws out the poison. Just so, Jesus Christ has drawn out the poison of every affliction, that it cannot injure the saints.

(2.) The second benefit, if we are adopted, is that we have an interest in all the promises. The promises are children's bread. "Believers are heirs of the promises." The promises are sure. God's truth, which is the brightest pearl in his crown, is pawned in a promise. The promises are suitable, like a medical garden, in which there is no disease but there is some herb to cure it. In the dark night of desertion, God has promised to be a sun; in temptation, to tread down Satan. Rom 16:20. Does sin prevail? He has promised to take away its kingly power. Rom 6:14. Oh the heavenly comforts which are distilled from the promises! But who has a right to these? Believers alone, are heirs of the promise. There is not a promise in the Bible but a believer may say, "This is mine!"

Use four: Extol and magnify God's mercy, who has adopted you into his family! They were slaves of Satan—but God has made them his sons! They were heirs of hell—but God has made them heirs of the kingdom! Adoption is a free gift. He gave them power, or dignity, to become the sons of God. As a thread of silver runs through a whole piece of work, so free grace runs through the whole privilege of adoption. Adoption is a greater mercy than Adam had in paradise; he was a son by creation—but here is a further sonship by adoption. To make us thankful consider, in civil adoption there is some worth and excellence in the person to be adopted; but there was no worth in us, neither beauty, nor parentage, nor virtue; nothing in us to move God to bestow the prerogative of sonship upon us. We have enough in us to move God to correct us—but nothing to move him to adopt us, therefore exalt free grace; begin the work of angels here; bless him with your praises, who has blessed you in making you his sons and daughters.

5. SANCTIFICATION

OUTLINE:

What is the NATURE of sanctification?
(1.) Sanctification is a SUPERNATURAL thing; it is divinely infused.
(2.) Sanctification is an INTERNAL thing; it lies chiefly in the heart.
(3.) Sanctification is an EXTENSIVE thing: it spreads into the whole man.
(4.) Sanctification is an intense and ARDENT thing.
(5.) Sanctification is a BEAUTIFUL thing.
(6.) Sanctification is an ABIDING thing.
(7.) Sanctification is a PROGRESSIVE thing.

What are the COUNTERFEITS of sanctification?
(1.) The first counterfeit of sanctification is MORAL VIRTUE.
(2.) The second counterfeit of sanctification is SUPERSTITIOUS DEVOTION.
(3.) The third counterfeit of sanctification is HYPOCRISY; when men make a pretense of that holiness which they have not.
(4.) The fourth counterfeit of sanctification is RESTRAINING grace—when men forbear vice, though they do not hate it.
(5.) The fifth counterfeit of sanctification is COMMON grace—which is a slight, transient work of the Spirit—but does not amount to conversion.

Wherein appears the NECESSITY of sanctification?
(1.) God has called us to it.
(2.) Without sanctification, there is no evidencing our justification.
(3.) Without sanctification we have no title to the new covenant.
(4.) There is no going to heaven without sanctification.
(5.) Without sanctification all our holy things are defiled.
(6.) Without sanctification we can show no sign of our election.

What are the SIGNS of sanctification?
First, such as are sanctified, can remember a time when they were unsanctified
A second sign of sanctification is the indwelling of the Holy Spirit.
A third sign of sanctification is an antipathy against sin.
A fourth sign of sanctification is the spiritual performance of duties, with the heart, and from a principle of love.
A fifth sign is a holy life.
A sixth sign is steadfast resolution.

Use one: The main thing a Christian should look after, is sanctification.

Use two: What are the chief INDUCEMENTS to sanctification?
(1.) It is the will of God that we should be holy.
(2.) Jesus Christ has died for our sanctification.
(3.) Sanctification makes us resemble God.
(4.) Sanctification is that which God bears a great love to.
(5.) Sanctification is the only thing which makes us differ from the wicked.
(6.) It is as great a shame to have the name of a Christian—yet lack.
(7.) Sanctification fits for heaven.

How may sanctification be ATTAINED?
(1.) Be conversant in the Word of God.
(2.) Get faith in Christ's blood.
(3.) Breathe after the Spirit.
(4.) Associate with sanctified people.
(5.) Pray for sanctification.

Use three: Wear this jewel of sanctification with THANKFULNESS.

"For this is the will of God, even your sanctification." I Thess 4:3.

The word sanctification signifies to consecrate and set apart to a holy use: thus they are sanctified people who are separated from the world, and set apart for God's service. Sanctification has a privative and a positive part.

I. A privative part, which lies in the purging out of sin. Sin is compared to leaven, which sours; and to leprosy, which defiles. Sanctification purges out "the old leaven." Though it does not take away the life of sin—yet it takes away the love of sin.

II. A positive part, which is the spiritual refining of the soul; which in Scripture is called a "renewing of our mind," and a "partaking of the divine nature." The priests in the law were not only washed in the great laver—but adorned with glorious apparel. Exod 28:2. Just so, sanctification not only washes from sin—but adorns with purity.

What is the NATURE of sanctification?

It is a principle of grace savingly wrought, whereby the heart becomes holy, and is made after God's own heart. A sanctified person bears not only God's name—but his image. In opening the nature of sanctification, I shall lay down these seven positions:

(1.) Sanctification is a SUPERNATURAL thing; it is divinely infused. We are naturally polluted, and to cleanse, God takes to be his prerogative. "I am the Lord, who sanctifies you." Weeds grow by themselves. Flowers must be planted and cultivated. Sanctification is a flower of the Spirit's planting, therefore it is called, "The sanctification of the Spirit." 1 Pet 1:2.

(2.) Sanctification is an INTERNAL thing; it lies chiefly in the heart. It is called "the adorning the hidden man of the heart." 1 Pet 3:4. The dew wets the leaf—but the sap is hidden in the root. Just so, the religion of some consists only in externals—but sanctification is deeply rooted in the soul. "In the hidden part you shall make me to know wisdom." Psalm 51:6.

(3.) Sanctification is an EXTENSIVE thing: it spreads into the whole man. "May the God of peace sanctify you wholly." As original corruption has depraved all the faculties—"the whole head is sick, the whole heart faint," no part sound, as if the whole volume of blood were corrupted; just so, sanctification goes over the whole soul. After the fall, there was ignorance in the mind; but in sanctification, we are "light in the Lord." After the fall, the will was depraved; there was not only impotence to good—but obstinacy. In sanctification, there is a blessed pliableness in the will, with the will of God. After the fall, the affections were misplaced on wrong objects; in sanctification, they are turned into a sweet order and harmony—the grief placed on sin, the love on God, the joy on heaven. Thus sanctification spreads itself as far as original corruption; it goes over the whole soul. "May God of peace sanctify you wholly." He is not a sanctified person who is good only in some part—but who is all over sanctified; therefore, in Scripture, grace is called a "new man," not a new eye or a new tongue—but a "new man." Col 3:10. A good Christian, though he is sanctified but in part—yet in every part.

(4.) Sanctification is an intense and ARDENT thing. Its properties burn within the believer. "Fervent in spirit." Rom 12:2. Sanctification is not a dead form—but it is inflamed into zeal. We call water hot, when it is so in the third or fourth degree. Just so, he is holy whose true religion is heated to some degree, and his heart boils over in love to God.

(5.) Sanctification is a BEAUTIFUL thing. It makes God and angels fall in love with us. "The beauties of holiness." Psalm 110:3. As the sun is to the world, so is sanctification to the soul, beautifying and bespangling it in God's eyes. That which makes God glorious must needs make us so. Holiness is the most sparkling jewel in the Godhead. "Glorious in holiness." Sanctification is the first fruit of the Spirit; it is heaven begun in the soul. Sanctification and glory differ only in degree. Sanctification is glory in the seed; and glory is sanctification in the flower. Holiness is the quintessence of happiness.

(6.) Sanctification is an ABIDING thing. "His seed remains in him." He who is truly sanctified, cannot fall from that state. Indeed, mere seeming holiness may be lost—colors may wash off. Sanctification may suffer an eclipse. "You have left your first love." True sanctification is a blossom of eternity. "The anointing which you have received, abides in you." He who is truly sanctified can no more fall away, than the angels which are fixed in their heavenly orbs.

(7.) Sanctification is a PROGRESSIVE thing. It is growing; it is compared to seed which grows: first the blade springs up, then the ear, then the ripe corn in the ear. Such as are already sanctified may be more sanctified. Justification does not admit of degrees; a believer cannot be more elected or justified than he is—but he may be more sanctified than he is. Sanctification is still increasing, like the morning sun, which grows brighter to the full meridian. Knowledge is said to increase, and faith to increase. Col 1:10; 2 Cor 10:5. A Christian is continually adding an inch to his spiritual stature. It is not with us as it was with Christ, who received the Spirit without measure; for Christ could not be more holy than he was. We have the Spirit only in measure, and may be still augmenting our grace; as Apelles, when he had drawn a picture, would be still mending it with his pencil. The image of God is drawn but imperfectly in us, therefore we must be still mending it, and drawing it in more lively colors. Sanctification is progressive; if it does not grow—it is because it does not live. Thus you see the nature of sanctification.

What are the COUNTERFEITS of sanctification?

There are things which look like sanctification—but are not.

(1.) The first counterfeit of sanctification is MORAL VIRTUE. To be just, to be temperate, to have a kind demeanor; not to have one's escutcheon blotted with ignominious scandal, is good—but not enough; it is not sanctification. A field-flower differs from a garden-flower. Many heathen have attained to morality; as Cato, Socrates, and Aristides have. Civility is but nature refined; there is nothing of Christ there, and the heart may be foul and impure. Under these beautiful leaves of civility the worm of unbelief may be hidden! A moral person has a secret antipathy against grace: he hates vice, and he hates grace as much as vice. The snake has a beautiful color—but a sting. A person adorned and cultivated with moral virtue, has a secret spleen against sanctity. The Stoics who were the chief of the moralized heathens, were the bitterest enemies Paul had. Acts 17:18.

(2.) The second counterfeit of sanctification is SUPERSTITIOUS DEVOTION. This abounds in Popery; adorations, images, altars, vestments, and holy water—are far from sanctification. This religious frenzy does not put any intrinsic goodness into a man, it does not make a man better. If the legal purifications and washings, which were of God's own appointing, did not make those who used them more holy; and the priests, who wore holy garments, and had holy oil poured on them—were not more holy without the anointing of the Spirit; then surely those superstitious innovations in religion, which God never appointed, cannot contribute any holiness to men. A superstitious holiness costs no great labor; there is nothing of the heart in it. If to count over a few beads, or bow to an idol, or sprinkle themselves with holy water were sanctification, and all that is required of those who should be saved—then hell would be empty, none would go there!

(3.) The third counterfeit of sanctification is HYPOCRISY; when men make a pretense of that holiness which they have not. As a comet may shine like a star—a luster may shine from their profession, which dazzles the eyes of the beholders. "Having a form of godliness—but denying the power." These are lamps without oil; whited sepulchers, like the Egyptian temples, which had beautiful outsides—but within were filled with spiders and vermin. The apostle speaks of true holiness, Eph 4:24; implying that there is holiness which is spurious and sham. "You have a name to live—but are dead;" like pictures and statues which are destitute of a vital principle. "Clouds without water." They pretend to be full of the Spirit—but are empty clouds.

This show of sanctification is a self-delusion. He who takes copper instead of gold, wrongs himself; the most counterfeit professor deceives others while he lives—but deceives himself when he dies! To pretend to holiness when there is none, is a vain thing. What were the foolish virgins the better, for their fine lamps, when they lacked oil? What is the lamp of profession, without the oil of saving grace? What comfort will a show of holiness yield at last? Will painted gold enrich? Will painted wine refresh him who is thirsty? Will painted holiness be a cordial at the hour of death? A pretense of sanctification is not to be rested in. Many ships, that have had the name of 'the Hope', 'the Safeguard', 'the Triumph', have been dashed and destroyed upon rocks. Just so, many who have had the name of saints—have been cast into hell.

(4.) The fourth counterfeit of sanctification is RESTRAINING grace—when men forbear vice, though they do not hate it. This may be the sinner's motto, "Gladly I would—but I dare not." The dog has a mind to the bone—but is afraid of the cudgel. Just so, men have a mind to lust—but conscience stands as the angel, with a flaming sword, and affrights them. They have a mind to revenge—but the fear of hell is a curb-bit to check them. There is no change of heart; sin is curbed—but not cured. A lion may be in chains—but is a lion still.

(5.) The fifth counterfeit of sanctification is COMMON grace—which is a slight, transient work of the Spirit—but does not amount to conversion. There is some light in the judgement—but it is not humbling. There are some checks in the conscience—but they are not awakening. This looks like sanctification—but is not. Men have convictions wrought in them—but they break loose from them again, like the deer, which, being shot, shakes out the arrow. After conviction, men go into the house of mirth, and take the harp to drive away the spirit of sadness—and so all dies and comes to nothing.

Wherein appears the NECESSITY of sanctification? In six things:

(1.) God has called us to it. "His divine power has given us everything we need for life and godliness through our knowledge of him who called us by his own glory and goodness." 2 Peter 1:3. We are called to goodness, as well as glory. "God has not called us to uncleanness—but unto holiness." We have no call to sin; we may have a temptation—but no call to sin; no call to be proud, or unclean; but we have a call to be holy.

(2.) Without sanctification, there is no evidencing our justification. Justification and sanctification go together. "But you are sanctified—but you are justified." "Pardoning iniquity," Micah 7:18; there is justification. "He will subdue our iniquities," 5:19; there is sanctification. "Out of Christ's side came blood and water;" blood for justification; water for sanctification. Such as have not the water out of Christ's side to cleanse them, shall never have the blood out of his side to save them.

(3.) Without sanctification we have no title to the new covenant. The covenant of grace is our charter for heaven. The condition of the covenant is, "That God will be our God." But who are savingly interested in the covenant, and may plead the benefit of it? Sanctified people only. "A new heart will I give you, and I will put my Spirit within you, and I will be your God." If a man makes a will, none but such people as are named in the will, can lay claim to the will. Just so, God makes a will and testament—but it is limited to such as are sanctified; and it is high presumption for anyone else to lay claim to the will.

(4.) There is no going to heaven without sanctification. "Without holiness no man shall see the Lord." God is a holy God, and he will allow no unholy creature to come near him. A king will not allow a man with plague-sores to approach into his presence. Heaven is not like Noah's ark—where the clean beasts and the unclean entered. No unclean beasts come into the heavenly ark; for though God allows the wicked to live awhile on the earth, he will never allow heaven to be pestered with such vermin! Are they fit to see God—who wallow in wickedness? Will God ever lay such vipers in his bosom? "Without holiness no man shall see the Lord." It must be a clear eye that sees a bright object: only a holy heart can see God in his glory. Sinners may see God as an enemy—but not as a friend! They will have an affrighting vision of him—but not a beatific vision! They will see the flaming sword—but not the mercy-seat! Oh then, what need is there of sanctification!

(5.) Without sanctification all our holy things are defiled. "Unto those who are defiled, is nothing pure." Under the law, "If one of you is carrying a holy sacrifice in his robes and happens to brush against some bread or stew, wine or oil, or any other kind of food—will it also become holy?" No, the holy sacrifice would not purify the other things—but it would be polluted by those things. Hag 2:12, 13. This is an emblem of a sinner's polluting his holy offering. A foul stomach turns the best food into ill humours. Just so, an unsanctified heart pollutes prayers, alms, and sacraments. This evinces the necessity of sanctification. Sanctification makes our holy things accepted. A holy heart is the altar, which sanctifies the offering; if not to our satisfaction, yet to God's acceptance.

(6.) Without sanctification we can show no sign of our election. 2 Thess 2:13. Election is the cause of our salvation, sanctification is our evidence. Sanctification is the ear-mark of Christ's elect sheep.

What are the SIGNS of sanctification?

First, such as are sanctified, can remember a time when they were unsanctified. "Once we too were foolish and disobedient. We were misled by others and became slaves to many wicked desires and evil pleasures. Our lives were full of evil and envy. We hated others, and they hated us. But then God our Savior showed us his kindness and love. He saved us, not because of the good things we did, but because of his mercy. He washed away our sins and gave us a new life through the Holy Spirit." Titus 3:3-5. We were in our blood, and then God washed us with water, and anointed us with oil. Ezek 16:9. Those trees of righteousness which blossom and bear almonds, can remember when they were like Aaron's dry rod—not one blossom of holiness growing. A sanctified soul can remember when it was estranged from God through ignorance and vanity—and when free grace planted this flower of holiness in it.

A second sign of sanctification is the indwelling of the Holy Spirit. "The Holy Spirit which dwells in us." An unclean spirit dwells in the wicked and carries them to pride, lust, revenge; the devil enters into these swine! But the Spirit of God dwells in the elect, as their guide and comforter. The Spirit possesses the saints. God's Spirit sanctifies the imagination, causing it to mint holy thoughts; and sanctifies the will by putting a new bias upon it, whereby it is inclined to godliness. He who is sanctified, has the influence of the Spirit, though not the essence of the Spirit.

A third sign of sanctification is an antipathy against sin. "I hate every wrong path." Psalm 119:104. A hypocrite may leave sin—yet love it; as a serpent casts its coat—but keeps its sting! But a sanctified person can say he not only leaves sin—but loathes it. In a sanctified soul, there is a holy antipathy against sin; and antipathies can never be reconciled. Because a man has an antipathy against sin—he cannot but oppose it, and seek the destruction of it.

A fourth sign of sanctification is the spiritual performance of duties, with the heart, and from a principle of love. The sanctified soul prays out of a love to prayer. A man may have gifts to admiration; he may speak as an angel dropped out of heaven—yet he may be carnal in spiritual things; his services may not come from a renewed principle, nor be carried upon the wings of delight in duty. A sanctified soul worships God in the Spirit. "You also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ." 1 Peter 2:5. God judges not of our duties by their length—but by the love from which they spring.

A fifth sign is a holy life. "But just as he who called you is holy, so be holy in all you do." 1 Peter 1:15. Where the heart is sanctified, the life will be holy. The temple had gold without, as well as within. A coin has the king's image and superscription stamped on it. Just so, where there is sanctification, there is not only God's image in the heart—but a superscription of holiness written in the life. Some say they have good hearts—but their lives are wicked. "There is a generation that are pure in their own eyes, and yet is not washed from their filthiness." If the water is foul in the bucket, it cannot be clean in the well. "The king's daughter is all glorious within." Psalm 45:13. There is holiness of heart. "Her clothing is of wrought gold." There is holiness of life. Grace is most beautiful, when its light so shines that others may see it; this adorns true religion, and makes proselytes to the faith.

A sixth sign is steadfast resolution. He is resolved never to part with his holiness. Let others reproach it—he loves it the more. Let water be sprinkled on the fire—it burns the more. He says, as David, when Michal reproached him for dancing before the ark, "If this is to be vile—I will yet be more vile!" Let others persecute him for his holiness, he says as Paul, "None of these things move me!" He prefers sanctity before safety; and had rather keep his conscience pure than his skin whole. He says as Job, "My integrity I will hold fast, and not let it go!" He will rather part with his life, than his conscience.

Use one: The main thing a Christian should look after, is sanctification. This is "the one thing needful." Sanctification gives us a pure complexion, it makes us as the heavens, bespangled with stars. Sanctification is our nobility, by it we are born of God, and partake of the divine nature. Sanctification is our riches, therefore compared to rows of jewels, and chains of gold. Canticles 1:10. Sanctification is our best certificate for heaven. What evidence have we else to show? Have we knowledge? So has the devil. Do we profess religion? Satan often appears in Samuel's mantle, and transforms himself into an angel of light. But our certificate for heaven is sanctification. Sanctification is the first fruits of the Spirit; the only coin that will pass current in the other world. Sanctification is the evidence of God's love. We cannot know God's saving love by his giving us health, riches, or success; but only by the drawing his image of sanctification on us, by the pencil of the Holy Spirit—it is known.

Oh the misery of such as are destitute of a principle of sanctification! They are spiritually dead. Eph 2:1. Though they breathe—yet they do not live. The greatest part of the world remains unsanctified. "The world lies in wickedness." That is, the major part of the world. Many call themselves Christians—but blot out the word 'saints'. You may as well call him a man—who lacks reason; as him a Christian—who lacks grace.

Some are buoyed up to such a height of wickedness, that they hate and deride sanctification. They hate it. It is bad to lack holiness—it is worse to hate it. They embrace the form of religion—but hate the power. As the vulture hates sweet smells—so they hate the the perfume of holiness. They say in derision, 'These are your holy ones!' To deride sanctification argues a high degree of atheism, and is a black brand of reprobation. Scoffing Ishmael was cast out of Abraham's family; and such as scoff at holiness shall be cast out of heaven!

Use two: Above all things pursue after sanctification. Seek grace more than gold. "Keep her, for she is your life!"

What are the chief INDUCEMENTS to sanctification?

(1.) It is the will of God that we should be holy. "This is the will of God—your sanctification." As God's Word must be the rule, so his will must be the reason of our actions. This is the will of God—our sanctification. Perhaps it is not the will of God we should be rich—but it is his will that we should be holy. God's will is our warrant.

(2.) Jesus Christ has died for our sanctification. Christ shed his blood to wash off our impurity. The cross was both an altar and a laver. "Our great God and Savior, Jesus Christ, who gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own, eager to do what is good." Titus 2:13-14. If we could be saved without holiness, Christ needed not have died. Christ died, not only to save us from wrath—but from sin!

(3.) Sanctification makes us resemble God. It was Adam's sin—that he aspired to be like God in omniscience; but we must endeavor to be like him in sanctity. It is a clear glass—in which we can see a face; it is a holy heart—in which something of God can be seen. Nothing of God can be seen in an unsanctified man—but you may see Satan's picture in him. Envy is the devil's eye, hypocrisy his cloven foot; but nothing of God's image can be seen in him. "Just as He who called you is holy, so be holy in all you do; for it is written--Be holy, because I am holy." 1 Peter 1:15-16.

(4.) Sanctification is that which God bears a great love to. God is not drawn to any person's outward beauty, great abilities, noble blood, or worldly grandeur. But he is drawn to a heart embellished with holiness! Christ never admired anything but the beauty of holiness. He slighted the glorious buildings of the temple—but admired the woman's faith, and said, "O woman, great is your faith." As a king delights to see his image upon a piece of coin; so where God sees his likeness—he gives his love. The Lord has two heavens to dwell in—and the holy heart is one of them!

(5.) Sanctification is the only thing which makes us differ from the wicked. God's people have his seal upon them. "The foundation of God stands sure, having this seal—The Lord knows those who are his. And, Let everyone who names the name of Christ depart from iniquity." 2 Tim 2:19. The godly are sealed with a double seal—a seal of election, "The Lord knows who are his;" and a seal of sanctification, "Let everyone who names the name of Christ depart from iniquity." This is the name by which God's people are known, "The people of your holiness." Isa 63:18. As chastity distinguishes a virtuous woman from a harlot, so sanctification distinguishes God's people from others. "You have received an anointing from the Holy One." I John 2:20.

(6.) It is as great a shame to have the name of a Christian—yet lack sanctity—as to have the name of a steward and lack fidelity; or the name of a virgin, and lack chastity. It exposes true religion to reproach—to be baptized into the name of Christ while unholy, and to have eyes full of tears on a sabbath, and on a week-day eyes full of adultery! To be so devout at the Lord's table, as if they were stepping into heaven; and so profane the day after, as if they came out of hell! To have the name of 'Christian' while living unholy, is a scandal to true religion, and makes the ways of God to be evil spoken of.

(7.) Sanctification fits for heaven. "Who has called us to glory and virtue." Glory is the throne, and sanctification is the step by which we ascend to it. As you first cleanse the vessel, and then pour in the wine; just so, God first cleanses us by sanctification, and then pours in the wine of glory. Solomon was first anointed with oil, and then was a king. First God anoints us with the holy oil of his Spirit, and then sets the crown of happiness upon our head. Pureness of heart and seeing God are linked together. Matt 5:8.

How may sanctification be ATTAINED?

(1.) Be conversant in the word of God. "Sanctify them through your truth." John 17:17. The Word is both a mirror to show us the spots of our soul, and a laver to wash them away. The Word has a transforming virtue in it; it irradiates the mind, and consecrates the heart.

(2.) Get faith in Christ's blood. "Having purified their hearts by faith." She in the gospel, who touched the hem of Christ's garment, was healed. A touch of faith purifies! Nothing can have a greater force upon the heart, to sanctify it, than faith. If I believe Christ and his merits are mine—how can I sin against him? Justifying faith does that in a spiritual sense, which miraculous faith does—it removes mountains, the mountains of pride, lust, envy. True faith, and the love of sin, are inconsistent.

(3.) Breathe after the Spirit. "The sanctification of the Spirit." The Spirit sanctifies the heart, as the storm purifies the air, and as fire refines metals. The Spirit at work, generates his own likeness. The Spirit stamps the impression of its own sanctity upon the heart, as the seal prints its likeness upon the wax. The Spirit of God in a man perfumes him with holiness, and makes his heart a picture of heaven.

(4.) Associate with sanctified people. They may, by their counsel, prayers, and holy example, be a means to make you holy. As the communion of saints is in our creed, so it should be our company. "He who walks with the wise shall be wise." Association begets assimilation.

(5.) Pray for sanctification. Job propounds a question. "Who can bring a clean thing out of an unclean?" God can do it! Out of an unholy heart—he can produce grace! Oh! make David's prayer your own, "Create in me a clean heart, O God." Lay your heart before the Lord, and say, "Lord, my unsanctified heart pollutes all it touches. I am not fit to live with such a heart, for I cannot honor you; nor die with such a heart, for I cannot see you. Oh create in me a new heart! Lord, consecrate my heart, and make it your temple, and your praises shall be sung there forever!"

Use three: Has God brought a clean thing out of an unclean? Has he sanctified you? Wear this jewel of sanctification with THANKFULNESS. "Always thanking the Father, who has enabled you to share the inheritance that belongs to God's holy people, who live in the light." Colossians 1:12. Christian, you could defile yourself—but you could not sanctify yourself. But God has done it—he has not only chained up sin—but changed your nature—and made you as a king's daughter—all glorious within! He has put upon you the breastplate of holiness, which, though it may be shot at, can never be shot through.

Are there any here who are sanctified? God has done more for you than for millions, who may have many temporal blessings—but are not sanctified. He has done more for you than if he had made you an earthly king! Are you sanctified? Heaven is begun in you—for happiness is nothing but the quintessence of holiness. Oh, how thankful should you be to God! Do as that blind man in the gospel did after he had received his sight, who "followed Christ, glorifying God." Make heaven ring with God's praises!

6. ASSURANCE

Question 36: What are the BENEFITS which flow from Sanctification?

Answer: Assurance of God's love, peace of conscience, joy in the Holy Spirit, increase of grace, and perseverance therein to the end.

1. The first benefit flowing from sanctification, is assurance of God's love.

"Give diligence to make your calling and election sure." Sanctification is the seed; assurance is the flower which grows out of it. Assurance is an outcome of sanctification. The saints of old had it. "We know that we know him." 1 John 2:3. "I know whom I have believed." 2 Tim 1:12. "Christ loved me and gave himself for me." Gal 2:20. Here is faith flourishing into assurance. Aecolampadius, when sick, pointed to his heart, saying, "Here I have light enough," meaning comfort and assurance.

Have all sanctified people assurance?

They have a right to it, and I incline to believe that all have it in some degree, before their last expiring; though their comfort may be so feeble, and their spiritual vitality so weak, that they cannot express what they feel. But I dare not positively affirm that all have assurance in the first moment of their sanctification. A letter may be written, when it is not sealed. Just so, grace may be written in the heart, and the Spirit may not set the seal of assurance to it. God is a free agent, and may give or suspend assurance as he pleases. Where there is the sanctifying work of the Spirit, he may withhold the sealing work, partly to keep the soul humble; partly to punish our careless walking. As when we neglect our spiritual watch, grow remiss in duty, and walk under a cloud—we quench the graces of the Spirit, and God withholds the comforts. And God may withold assurance partly, to put a difference between earth and heaven. This I speak, to bear up the hearts of God's people, who are dejected because they have no assurance. You may have the water of the Spirit poured on you in sanctification, though not the oil of gladness in assurance. There may be the saving faith of reliance upon Christ—and not the strong faith of assurance. There may be life in the root—when there is no fruit in the branches to be seen. There may be faith in the heart, when no fruit of assurance.

What is assurance?

It is not any vocal or audible voice, or brought to us by the help of an angel or revelation. The Word of God is the major factor in assurance, conscience is the minor factor, and the Spirit of God, the moving cause. The Word says, "He who fears and loves God is loved of God;" there is the major proposition; then conscience makes the minor proposition, "I fear and love God;" then the Spirit makes the conclusion, "Therefore you are loved of God;" and this is what the apostle calls "The witnessing of the Spirit with our spirits, that we are his children."

Has a sanctified soul such an assurance as excludes all doubting?

He has that which bears up his heart from sinking, he has such a pledge of the Spirit, that he would not part with it for the richest prize. But his assurance, though infallible, is not perfect. There will be sometimes a trepidation—but he is safe amidst fears and doubts; as a ship lies safe at anchor, though shaken by the wind. If a Christian had no doubts, there would be no unbelief in him; had he no doubts, there would be no difference between grace militant and grace triumphant. Had not David sometimes his ebbings as well as flowings? Like the mariner, who sometimes cries out, "I see a star," and then cries that the star is out of sight. Sometimes we hear David say, "Your loving-kindness is before my eyes." At another time he is at a loss: "Lord, where are your former lovingkindnesses?" An eclipse in a Christian's assurance may occur, to put him upon longing after heaven—where there shall not be the least doubting; where the banner of God's love shall be always displayed upon the soul; where the light of God's face shall be without clouds, and have no sun-setting; and where the saints shall have an uninterrupted assurance, and be forever with the Lord.

What are the differences between true assurance and presumption?

(1.) They differ in the method or manner of working. Divine assurance flows from humiliation for sin; I speak not of the measure of humiliation—but the truth. There are in Palermo, reeds growing, in which there is a sugared juice; a soul humbled for sin is the bruised reed, in which grows this sweet assurance. God's Spirit is a spirit of bondage, before it is a spirit of adoption. On the contrary, presumption arises without any humbling word of the Spirit. "How did you find it so quickly, my son?" Genesis 27:20, The plough goes before the seed is sown; the heart must be ploughed up by humiliation and repentance, before God sows the seed of assurance.

(2.) He who has a real assurance will take heed of that which will weaken and darken his assurance. He is fearful of the forbidden fruit. He knows, though he cannot sin away his soul—yet he may sin away his assurance. But he who has the false light of presumption, does not fear defiling his garments—he is bold in sin. "Yet you say to Me, 'Father, you have been my guide since the days of my youth. Surely you won't be angry about such a little thing! Surely you can forget it!' So you talk, and keep right on doing all the evil you can." Jeremiah 3:4-5. Balaam said, "My God," yet was a sorcerer. It is a sign he has no money with him, who fears not to travel all hours in the night. It is a sign he has not the jewel of assurance, who fears not the works of darkness.

(3.) True assurance is built upon a Scripture basis. The Word says, "The effect of righteousness shall be quietness and assurance forever." Isa 32:17. A Christian's assurance is built upon this Scripture. God has sown the seed of righteousness in his soul, and this seed has brought forth the harvest of assurance. But presumption is a spurious thing; it has not Scripture to show for its warrant; it is like a will without seal and witnesses, which is null and void in law. Presumption lacks both the witness of the Word, and the seal of the Spirit.

(4.) Assurance flowing from sanctification, always keeps the heart in a lowly posture. "Lord," says the soul, "what am I, that, passing by so many, the golden beams of your love should shine upon me?"Paul had assurance. Is he proud of this jewel? No! "To me who am less than the least of all saints." The more love a Christian receives from God, the more he sees himself a debtor to free grace, and the sense of his debt keeps his heart humble; but presumption is bred of pride. He who presumes disdains; he thinks himself better than others. "The proud Pharisee stood by himself and prayed this prayer: I thank you, God, that I am not a sinner like everyone else, especially like that tax collector over there! For I never cheat, I don't sin, I don't commit adultery, I fast twice a week, and I give you a tenth of my income." Luke 18:11-12. Feathers fly up—but gold descends! Just so, the heart of him who has this golden assurance, descends in humility.

What may excite us to look after assurance?

To consider how sweet it is, and the noble and excellent effects it produces.

(1.) Consider how sweet it is. Assurance is—the manna in the golden pot; the white stone, the wine of paradise which cheers the heart. How comfortable is God's smile! The sun is more refreshing when it shines, than when it is hidden in a cloud. Assurance is a foretaste of glory, it puts a man in heaven before he actually gets there. None can know how delicious and ravishing assurance is—but such as have felt it; as none can know how sweet honey is—but those who have tasted it.

(2.) Consider the noble and excellent effects it produces.

(1:) Assurance will make us love God, and praise him. Love is the soul of true religion—the fat of the sacrifice; and who can love God as he who has assurance? The sun reflecting its beams on a magnifying-glass makes the glass burn that which is near it. Just so, assurance (which is the reflection of God's love upon the soul) makes it burn in love to God. Paul was assured of Christ's love to him, "Who has loved me!" And how was his heart fired with love! He valued and admired nothing but Christ. "Yes, everything else is worthless when compared with the priceless gain of knowing Christ Jesus my Lord. I have discarded everything else, counting it all as garbage, so that I may have Christ!" Philippians 3:8. As Christ was fastened to the cross—so he was fastened to Paul's heart. Praise is the rent we pay to the crown of heaven. Who but he who has assurance of his justification, can bless God, and give him the glory of what he has done for him? Can a man in a swoon or asleep praise God that he is alive? Can a Christian, staggering with fears about his spiritual condition, praise God that he is elected and justified? No! "The living, the living, he shall praise you." Such as are enlivened with assurance, are the fittest people to sound forth God's praise.

(2:) Assurance will drop sweetness into all our creature enjoyments; it will be as sugar to wine. Guilt embitters our comforts; it is like drinking out of a wormwood cup; but assurance sweetens all temporal blessings. The assurances of God's love are sweet riches, and with the assurance of an eternal kingdom, are delectable. A dinner of green herbs, with the assurance of God's love, is princely fare!

(3:) Assurance will make us active and lively in God's service; it will excite prayer, and quicken obedience. As diligence begets assurance, so assurance begets diligence. Assurance will not (as the Papists say) breed carnal-security—but will foster industry. Doubting discourages us in God's service—but the assurance of his favor breeds joy. "The joy of the Lord is our strength." Neh 8:10. Assurance makes us mount up to heaven, as eagles, in holy duties; it is like the Spirit in Ezekiel's wheels, that moved them, and lifted them up. Faith will make us walk—but assurance will make us run; we shall never think we can do enough for God. Assurance will be as wings to the bird, as weights to the clock—to set all the wheels of obedience running!

(4:) Assurance will be a golden shield to beat back temptation, and will triumph over it. There are two sorts of temptations which Satan uses.

(1.) He tempts to draw us to sin. But we being assured of our justification, will make this temptation vanish. "What, Satan! shall I sin against him who has loved me, and washed me in his blood? Shall I return to folly after God has spoken peace? Shall I weaken my assurance, wound my conscience, grieve my Comforter? Avaunt, Satan! Tempt no more!"

(2.) Satan would make us question our interest in God, by telling us we are hypocrites, and God does not love us. Now there is no such shield against this temptation as assurance. "What, Satan! have I a real work of grace in my heart, and the seal of the Spirit to witness it, and do you tell me God does not love me? Now I know you are an impostor, who go about to disprove what I sensibly feel." If faith resists the devil, assurance will put him to flight!

(5:) Assurance will make us contented, though we have but little in the world. He who has enough. is content. He who has sunlight is content, though he is without torchlight. A man who has assurance has enough. He has the riches of Christ's merit, the experience of his love, a pledge of his glory; he is filled with the fullness of God. Here is enough, and having enough he is content. "The Lord is the portion of my inheritance; surely I have a delightful inheritance." Assurance will rock the heart quiet. The reason for discontent is either because men have no interest in God, or do not know their interest. Paul says, "I know whom I have believed." There was the assurance of his interest. And, "Sorrowful, yet always rejoicing; poor, yet making many rich; having nothing, and yet possessing everything." There was his contentment.

Get but assurance, and you will be left off of the list of murmurers; you will be discontented no more. Nothing can come amiss to him who has assurance. God is his. Has he lost a friend? His Father lives. Has he lost his only child? God has given him his only Son. Has he scarcity of bread? God has given him the finest of the wheat, the bread of life. Are his comforts gone? He has the Comforter. Does he meet with storms on the sea? He knows where to put in for harbor; God is his portion, and heaven is his haven. This assurance gives sweet contentment in every condition.

(6:) Assurance will bear up the heart in sufferings, it will make a Christian endure troubles with patience and cheerfulness. "You have need of patience." There are some foods which are hard of digestion, and only a good stomach will digest them. Just so, affliction is a hard food to digest. But patience, like a good stomach, will be able to digest it. And whence comes patience, but from assurance? "Tribulation works patience, because the love of God is shed abroad in our hearts' with cheerfulness. Assurance is like the mariner's lantern on the deck, which gives light in a dark night. Assurance gives the light of comfort in affliction. "You joyfully accepted the confiscation of your property, because you knew that you yourselves had better and lasting possessions." There was assurance. He who has assurance, can rejoice in tribulation; he can gather grapes of thorns, and honey out of the lion's carcass. Latimer said, "When I sit alone, and can have a settled assurance of the state of my soul, and know that God is mine, I can laugh at all troubles, and nothing can daunt me."

(7:) Assurance will pacify a troubled conscience. He who has a disturbed vexatious conscience, carries a little hell about him! but assurance cures the agony of conscience, and allays the fury of conscience. Conscience, which before was turned into a serpent, is now like a bee that has honey in its mouth—it speaks peace. When God is pacified towards us, then conscience is pacified. If the heavens are quiet, and there are no winds stirring, the sea is quiet and calm. Just so, if there is no anger in God's heart, if the tempest of his wrath does not blow—conscience is quiet and serene.

(8:) Assurance will strengthen us against the fears of death. Such as lack assurance, cannot die with comfort; they hang in a doubtful suspense as to what shall become of them after death. But he who has assurance, has a happy and joyful passage out of the world; he knows he has passed from death to life; he is carried full sail to heaven! Though he cannot resist death, he overcomes it!

What those who do not have assurance, do to gain it?

(1.) Let such labor to find grace. When the sun denies light to the earth, it may give forth its influence. Just so, when God denies the light of his countenance, he may give the influence of his grace.

How shall we know we have a real work of grace, and have a right to assurance? If we can resolve two queries:

(1:) Have we high appreciations of Jesus Christ? "To you who believe—he is precious." Christ is all made up of beauties and delights; our praises fall short of his worth, and is like spreading canvas upon a cloth of gold. How precious is his blood and incense! The one pacifies our conscience, the other perfumes our prayers. Can we say we have endearing thoughts of Christ? Do we esteem him our pearl of great price, our bright morning-star? Do we count all our earthly enjoyments but as rubbish—in comparison of Christ? Do we prefer the worst things of Christ—before the best things of the world? Do we prefer the reproaches of Christ—before the world's embraces? Heb 11:26.

(2:) Have we the indwelling of the Spirit? "The Holy Spirit who lives in us." 2 Tim 1:14. How may we know that we have the indwelling presence of the Spirit?

Not by having sometimes good motions stirred up in us by the Spirit; for he may work in us—but not dwell in us. But by the sanctifying power of the Spirit in our heart, the Spirit infuses a divine nature! He stamps his own impress and image on the soul—making the constitution of it holy. The Spirit ennobles and raises the heart above the world. When Nebuchadnezzar had his understanding given him, he grazed no longer among the beasts—but returned to his throne, and minded the affairs of his kingdom. Just so, when the Spirit of God dwells in a man, it carries his heart above the visible orbs; it makes him pant after heavenly things, and thirst after Christ and glory. If we can find this, then we have grace, and so have a right to assurance.

(2.) If you lack assurance, wait for it. If the figures are engraved on the dial, it is but waiting a while, and the sun will shine on it. Just so, when grace is engraved in the heart, it is but waiting a while, and we shall have the sunshine of assurance. "The one who believes will not make haste." Isa 28:16. He will wait upon God's leisure. Say not, God has forsaken you, he will never lift up the light of his countenance; but rather say, as the church, "I will wait for the LORD, who is hiding his face. I will put my trust in him." Isa 8:17.

(1.) Has God waited for your conversion—and will you not wait for his consolation? How long did he come wooing you by his Spirit? He waited until his head was filled with dew; he cried, "How long will you be unclean?" Jer 13:27. Christian, did God wait for your love—and can you not wait for his?

(2:) Assurance is so sweet and precious, that it is worth waiting for; the price of it is above rubies, it cannot be valued with the gold of Ophir. Assurance of God's love is a pledge of election, it is the angels' banquet: what other joy have they? When God assures the soul of his eternal purposes of love, what has he more to give? Whom God kisses—he crowns! Assurance is the first fruits of paradise. One smile of God's face, one glance of his eye, one crumb of the hidden manna is so sweet and delicious—that it deserves our waiting.

(3:) God has given a promise that we shall not wait in vain. "They shall not be ashamed, that wait for me." Perhaps God reserves this cordial of assurance for a fainting time. He sometimes keeps his best wine, until last. Assurance shall be reserved as a honeyed ingredient, to sweeten the bitter cup of death.

How may deserted souls be comforted—who are cast down for lack of assurance?

(1.) Lack of assurance shall not hinder the success of the saint's prayers. Sin lived in—makes a barricade to our prayer; but lack of assurance does not hinder prayer; we may go to God still in an humble, trustful manner. A Christian perhaps may think, because he does not see God's smiling face—that God will not hear him. This is a mistake. "In my alarm I said, 'I am cut off from your sight!' Yet you heard my cry for mercy when I called to you for help." Psalm 31:22. If we pour out sighs to heaven, God will hear every groan; and though he does not show us his face—he will lend us his ear.

(2.) Faith may be strongest, when assurance is weakest. The woman of Canaan had no assurance—but a glorious faith. "O woman, great is your faith." Rachel was more lovely—but Leah was more fruitful. Assurance is more fair and lovely to look upon—but a fruitful faith, God sees to be better for us. "Blessed are those who have not seen—and yet have believed."

(3.) When God is out of sight, he is not out of covenant. "My covenant shall stand fast." Though a wife does not see her husband's face for many years—yet the marriage-relation holds, and he will come again to her after a long voyage. God may be gone from the soul in desertion—but the covenant stands fast. "Though the mountains be shaken and the hills be removed, yet my unfailing love for you will not be shaken nor my covenant of peace be removed—says the Lord, who has compassion on you." Isaiah 54:10. But this promise was made to the Jews, and does not belong to us! Yes it does, for says ver 17, "These benefits are enjoyed by the servants of the Lord." This is true of all the servants of God, those who are now living, as well as those who lived in the time of the Jews.

What shall we do to get assurance?

(1.) Keep a pure conscience. Let no unrepented guilt lie upon the conscience. God seals no pardon before repentance. He will not pour the wine of assurance, into a foul vessel. "Let us draw near in full assurance of faith, having our hearts sprinkled from an evil conscience!" Guilt clips the wings of comfort! He who is conscious of secret sins, cannot draw near to God in full assurance; he cannot call God father—but judge. Guard your conscience as carefully as you guard your eye—that no dust of sin can fall into it!

(2.) If you would have assurance, be much in the exercise of grace. "Exercise yourself unto godliness." Men grow rich by trading; so by trading in grace—we grow rich in assurance. "Make your election sure." How? "Add to your faith virtue, and to virtue knowledge." Keep grace upon the wing; it is lively faith, which flourishes into assurance. No man will set up a great sail in a small boat—but in a large vessel. Just so, God sets up the sail of assurance, in a heart enlarged with grace.

(3.) If you would have assurance, cherish the Holy Spirit of God. When David would have assurance, he prayed, "Don't take your Holy Spirit from me!" Psalm 51:11. He knew that it was the Spirit alone, who could make him hear the voice of joy. The Spirit is the Comforter, that seals up assurance. 2 Cor 1:22. Therefore make much of the Spirit—do not grieve him. As Noah opened the ark to receive the dove—so should we open our hearts to receive the Spirit, which is the blessed dove who brings an olive branch of assurance in its mouth.

(4.) Let us lie at the pool of the ordinances, and frequent the word and sacrament. "He brought me to the banqueting-house, and his banner over me was love." The blessed ordinances are the banqueting-house, where God displays the banner of assurance. The sacrament is a sealing ordinance. Christ made himself known to his disciples in the breaking of bread. In the holy supper, in the breaking of bread—God makes himself known to us, to be our God and portion.

How should they who have assurance conduct themselves?

(1.) If you have assurance of your justification—do not abuse it. It is abusing assurance when we grow more remiss in duty; as the musician, having money thrown him, leaves off playing. By remissness, or intermitting the exercises of piety, we grieve the Spirit—and that is the way to have an embargo laid upon our spiritual comforts. We abuse assurance when we grow presumptuous, and less fearful of sin. What! because a father gives his son an assurance of his love, and tells him he will bestow his land upon him—shall the son be wasteful and dissolute? This would be the way to lose his father's affection, and make him cut off the gift. It was an aggravation of Solomon's sin, that his heart was turned away from the Lord, after he had appeared to him twice. I Kings 11:9. It is bad to sin when one lacks assurance—but it is worse to sin when one has it. Has the Lord sealed his love with a kiss? Has he left a pledge of heaven in your hand—and do you thus requite the Lord? Will you sin with manna in your mouth? Does God give you the sweet clusters of assurance to feed on, and will you return wild grapes to him? It much pleases Satan, either to see us lack assurance, or abuse it. We abuse assurance when the pulse of our souls beats faster in sin, and slower in holy duties.

(2.) If you have assurance—admire his stupendous mercy. You deserved that God should give you gall and vinegar to drink—and has he made the honeycomb of his love to drop upon you? Oh, fall down and adore his goodness! Say, "Lord, how is it that you should manifest yourself to me, and not to other believers! for many whom you love as the apple of your eye, you hold in suspense, and give them no assurance of your love; though you have given them the new name—yet not the white stone; though they have the seed of grace—yet not the oil of gladness; though they have the Holy Spirit, the Sanctifier—yet not the Holy Spirit, the Comforter. Lord, why is it that you should manifest yourself to me—and make your golden beams of assurance to shine upon my soul? Oh, adore God on this account! such will be the work of heaven.

(3.) If you have assurance—let your hearts be endeared in love to God. If God gives his people correction—they must love him. How much more, when he gives them assurance! "O love the Lord, all you his saints." Has God brought you to the borders of Canaan, given you the luscious grapes of Eschol, crowned you with loving-kindness, confirmed your pardon under the broad seal of heaven? How can you be frozen—at such a fire? How you should be turned into seraphim, burning in divine love! Say as Augustine, "I would hate my own soul, if I did not find it loving God." Give God the cream and quintessence of your love—and show your love by being willing to lose all for his sake.

(4.) If you have assurance—improve it for God's glory.

(1:) Improve assurance—by encouraging such as are yet unconverted. Tell them how sweet this hidden manna is; tell them what a good master you serve; what heavenly gales you have had; tell them God has carried you to the hill of myrrh, to the mountains of spices; he has given you not only a sight of heaven—but a pledge of heaven. Oh, persuade sinners, by all the love and mercy of God, that they would enroll their names in his family, and cast themselves upon him for salvation. Tell them God has met with you and unlocked the secrets of free grace, and assured you of a land flowing with those infinite delights, which eye has not seen. Thus, by telling others what God has done for your soul, you may make them fall in love with the ways of God, and cause them to turn proselytes to true religion.

(2:) Improve assurance—by comforting such as lack it. Be as the good Samaritan, and pour wine and oil into their wounds. You who have assurance, are arrived as it were at the haven—you are sure of your happiness; but do you not see others who are struggling with the waves of temptation and desertion, and are ready to sink? Oh, now sympathize with them, and do what you can to comfort them while they are in this deep ocean. "If we are comforted—it is for your consolation." The comfortable experience of one Christian being communicated to another, much revives and bears up his fainting heart. "Our comfort," says the apostle, "is for your consolation."

(3:) Improve assurance—by walking more heavenly. You should scorn the things below; you who have a pledge of heaven, should not be too earnest for the things of earth. You have angels' food; it does not befit you, with the serpent, to lick the dust. The wicked are all for corn, wine and oil; but you have that which is better. God has lifted up the light of his countenance upon you—and will you hanker after the world, when you have been feeding upon the grapes and pomegranates of the holy land? Do you now lust after the garlics and onions of Egypt? When you are clothed with the sun, will you set the moon and the stars above you? Oh let them scramble for the world—who have nothing else but husks to feed on! Have you assurance of heaven, and is not that enough? Will not a kingdom satisfy you? Such as are high in assurance, should live above the world!

(4:) Improve assurance—by a cheerful walking. It is for condemned people, to live with their heads hanging down. But have you your absolution? Does your God smile on you? Cheer up! "Why should the son of a king, look so dejected morning after morning?" 2 Sam 13:4. Are you the king's son? Has God assured you of your adoption—and are you sad? Assurance should be an antidote against all trouble. What though the world hates you? You are assured that you are one of God's favorites. What though there is but little oil in the cruse, and you are low in the world? You are high in assurance. Oh, then rejoice! How musical is the bird! How does it chirp and sing, though it knows not where to pick up the next crumb! And shall they be sad and discontented, who have God's bond to assure them of their daily bread, and his love to assure them of heaven? Certainly those who have assurance, should be of an optimistic disposition.

(5.) If you have an assurance of salvation—let it make you long after a glorified state. He who has a pledge in his hand—desires the whole sum to be paid. The soul that has tasted how sweet the Lord is—should long for a fuller enjoyment of him in heaven. Has Christ put the ring of assurance on your hand, and so espoused you to himself? How should you long for the marriage-supper of the Lamb! Rev 19:9. O Christian, think with yourself, "if a glimpse of heaven, if a smile of God's face is so sweet; what will it be—to be ever sunning yourself in the light of God's countenance!" Certainly, you who have an assurance of your title to heaven, cannot but desire possession of heaven. Be content to live—but willing to die.

(6.) If you have assurance—be careful that you do not lose it. Keep it, for it is your life—the comfort of your life. Keep assurance.

First. By prayer. "O continue your loving-kindness." "Lord, continue assurance; do not take this special seal away from me!"

Secondly. Keep assurance by humility. Pride estranges God from the soul. When you are near in assurance, be low in humility. Paul had assurance, and he baptized himself with the name, "Chief of sinners." The jewel of assurance is best kept—in the cabinet of an humble heart!

7. PEACE

"May grace and peace be multiplied to you." 1 Peter 1:2

Having spoken of the first fruit of sanctification, assurance, I proceed to the second, namely, Peace. "May peace be multiplied to you."

What are the several KINDS of peace?

I. There is an external peace, and that is,

(1.) Domestic—or peace in a family.

(2.) Political—or peace in the state. Peace is the nurse of plenty. How pleasant it is, when the waters of blood begin to assuage, and we can see the windows of our ark open, and the dove returning with an olive branch of peace!

(3.) Ecclesiastical—or peace in the church. Unity in truth, is the greatest mercy on earth. Ecclesiastical peace stands in opposition to schism and persecution.

II. There is a spiritual peace, which is twofold; peace above us, or peace with God; and peace within us, or peace with conscience, which is superlative: other peace may be lasting—but this is everlasting.

Where does this peace come from?

It has the whole Trinity for its author. God the Father is "the God of peace." God the Son is the "Prince of peace." Peace is said to be the "fruit of the Spirit."

(1.) God the Father is the God of peace. As he is the God of order, so he is the God of peace. I Cor 14:33, and Phil 4:9. This was the form of the priest's blessing upon the people. "May the Lord show you his favor and give you his peace." Numbers 6:26.

(2.) God the Son is the purchaser of peace. He made peace by his blood. "Having made peace by the blood of his cross." The atonement which Aaron made for the people, when he entered into the holy of holies, with blood, was a type of Christ our high priest, who by his sacrifice pacified his angry Father, and made atonement for us. Christ purchased our peace upon hard terms; for his soul was in an agony, while he was travailing to bring forth peace to the world.

(3.) Peace is a fruit of the Spirit. He seals up peace to the conscience. The Spirit clears up the work of grace in the heart, from whence arises peace. There was a well of water near Hagar—but she did not see it, therefore she wept. A Christian has grace—but does not see it, therefore he weeps. Now the Spirit discovers this well of water; he enables conscience to witness to a man who has the real work of grace, and so peace flows into the soul.

Thus you see whence this peace comes—
the Father decrees it,
the Son purchases it,
the Holy Spirit applies it.

May such as are destitute of grace, have peace?

No! Peace flows from sanctification—but they being unregenerate, have nothing to do with peace. "There is no peace," says my God, "for the wicked." Isaiah 57:21. They may have a truce—but no peace. God may forbear the wicked a while, and stop the roaring of his cannon; but though there be a truce—yet there is no peace. The wicked may have something which looks like peace—but it is not. They may be fearless and stupid; but there is a great difference between a stupified conscience, and a pacified conscience. "When a strong man armed keeps his palace, his goods are in peace." This is the devil's peace; he rocks men to sleep in the cradle of carnal security; he cries, "Peace, peace!" when men are on the precipice of hell. The seeming peace, which a sinner has, is not from the knowledge of his eternal happiness—but the ignorance of his danger.

What are the signs of a false peace?

(1.) A false peace has much confidence in it—but this confidence is a false hope. The sinner does not doubt of God's mercy; and from this presumptuous confidence arises some kind of quiet in the mind. The same word in the Hebrew, cassal, signifies both confidence and folly. Indeed a sinner's confidence is folly. How confident were the foolish virgins!

(2.) False peace separates those things which God has joined together. God joins holiness and peace—but he who has a false peace, separates the two. He lays claim to peace—but banishes holiness. "I shall have peace, even though I am walking in my own stubborn way." The wicked are loose and vain, and yet thank God that they have peace; what a delusion! You may as well suck health out of poison—as peace out of sin!

(3.) False peace is not willing to be tried. It is a sign they are bad wares—which will not endure the light. It is a sign a man has stolen goods—when he will not have his house searched. A false peace cannot endure to be tried by the word. The word speaks of a humbling and refining work upon the soul, before peace; but false peace cannot endure to hear of this. The least trouble will shake this peace; it will end in despair. In a false peace, conscience is asleep; but when this lion of conscience shall be awakened at death, it will roar upon a man; he will be a terror to himself, and be ready to lay violent hands upon himself.

How shall we know that ours is a true peace?

(1.) True peace flows from union with Christ. The branch must first be ingrafted into the tree, before it can receive sap or nourishment from it. Just so, we must first be ingrafted into Christ, before we can receive peace from him. Have we faith? By holiness we are made like Christ; by believing we are made one with Christ, and being in Christ we have peace. John 16:33.

(2.) True peace flows from subjection to Christ. Where Christ gives peace, there he sets up his government in the heart. "Of his government and peace, there shall be no end." Christ is called "a priest upon his throne." Christ as a priest makes peace; but he will be a priest upon his throne—he brings the heart in subjection to him. If Christ is our peace in salvation, he is our prince to rule us! Isa 9:6. Whenever Christ pacifies the conscience, he subdues the lust!

(3.) True peace is after trouble. First, God lets loose a spirit of bondage, he convinces and humbles the soul; then he speaks peace. Many say they have peace—but is this peace before a storm, or after it? True peace is after trouble. First there was the earthquake, and then the fire, and then the still small voice. I Kings 19:12. You who never had any legal bruisings, may suspect your peace. God pours the golden oil of peace, into broken hearts.

Have all sanctified people this peace?

They have a title to it; they have the ground of it. Grace is the seed of peace, and it will in time turn to peace; as the blossoms of a tree turn into fruit, or as milk turns to cream. They have a promise of it. "The Lord will bless his people with peace." They may have peace with God, though not peace in their own conscience; they have the principle and beginnings of peace. There is a secret peace which the heart has in serving God; such meltings and enlargements in duty as revive the soul, and bear it up from sinking.

But why have not all believers the full enjoyment and possession of peace? Why is not this flower of peace, fully ripe and fruit-bearing?

Some of the godly may not have so full a degree of peace.

(1.) Through the fury of temptation. Though the devil cannot destroy us, he will disturb us. He disputes against our adoption; he would make us question the work of grace in our hearts, and so disturb the waters of our peace. He is like a subtle cheater, who, if he cannot make a man's title to his land void—yet will put him to many troublesome suits in law. If Satan cannot make us ungodly, he will make us unquiet. Violent winds make the sea rough and stormy. Just so, the winds of temptation blowing, disturb peace of spirit, and put the soul into a commotion.

(2.) The godly may not enjoy peace—through mistake and misapprehension about sin. They find so much corruption, that they think surely, if there were grace, there would not be such strong working of corruption. Whereas this should be so far from discouraging Christians, and hindering their peace, that it is an argument for them. Let me ask, Whence is it—that you feel sin? No man can feel sin—but by grace. A wicked man is insensible. Lay a hundred pound weight upon a dead man, he does not complain. Being sensible of corruption, argues a gracious principle. Rom 7:21. Again, Whence is it—that there is a combat with sin—but from the life of grace? Gal 5:17. Dead things cannot combat. Whence is it—that the saints weep for sin? What are these tears, but seeds of faith? The not understanding of this principle, hinders a Christian's peace.

(3.) The godly may not enjoy peace—through remissness in duty; they may leave their first love. When Christians abate their fervency—God abates their peace. If you slacken the strings of a violin—the music is spoiled. Just so, if Christians slacken in duty, they spoil the sweet music of peace in their souls. As the fire decays—the cold increases. Just so, as fervency in duty abates—our peace cools.

Use one: Labor for this blessed peace—peace with God and conscience. Peace with neighbor-nations is sweet. One peace is better than innumerable triumphs. The Hebrew word shalom, peace, comprehends all blessings. Peace is the glory of a kingdom. A prince's crown is more beautiful, when it is hung with the white lily of peace, than when it is set with the red roses of a bloody war. Oh, then, how sweet is peace of conscience! It is a bulwark against the enemy. Phil 4:7. Peace shall keep you as in a garrison; you may throw down the gauntlet, and bid defiance to enemies. Peace is the golden pot and the manna. It is the first fruits of paradise. It is quiet music, for lack of which, a Christian is in continual fear, and does not take comfort in ordinances. Hannah went up to the feast at Jerusalem—but she wept and did not eat. I Sam 1:7; so, a poor dejected soul goes to an ordinance—but does not eat of the feast; he weeps and does not eat. He cannot take comfort in worldly blessings, health, estate, relations; he lacks that inward peace, which should be a sauce to sweeten his comforts. Oh, therefore, labor for this blessed peace. Consider the noble and excellent EFFECTS of peace.

(1.) It gives boldness at the throne of grace. Guilt of conscience clips the wings of prayer, it makes the face blush, and the heart faint! But when a Christian has some lively apprehensions of God's love, and the Spirit whispers 'peace,' he goes to God with boldness, as a child to his father. "Unto you, O Lord, do I lift up my soul." Time was, when David's soul was bowed down. "I am bowed down greatly." Psalm 38:8. Now the case is altered, and he will lift up his soul to God in a way of triumph. Whence was this? God has spoken peace to his soul. "Your loving-kindness is before my eyes."

(2.) This divine peace fires the heart with love to Christ. True peace, is the result of pardon. He who has a pardon sealed, cannot choose but love his prince. How endeared is Christ to the soul! Now Christ is precious indeed. "Oh," says the soul, "how sweet is this Rose of Sharon! Has Christ waded through a sea of blood and wrath, to purchase my peace? Has he not only made peace—but spoken peace to me? How should my heart ascend in a fiery chariot of love! How willing should I be to live and suffer for Christ!"

(3.) This peace quiets the heart in trouble. "This man shall be the peace, when the Assyrian shall come into our land, and when he shall tread in our palaces." The enemy may invade our palaces—but not our peace; this man Christ shall be the peace. When the head aches, the heart may be well; and when worldly troubles assault a Christian, his mind may be in peace and quiet. "I will lay me down in peace, and sleep." It was a sad time with David, he was fleeing for his life from Absalom; it was no small affliction to think that his own son should seek to take away his father's life and crown. David wept and covered his head. Yet at this time he says, "I will lay me down in peace, and sleep." He had trouble from his son—but peace from his conscience. David could sleep upon the soft pillow of a good conscience. This is a peace worth getting.

What shall we do to attain this blessed peace?

(1.) Let us ask it of God. He is the God of peace; he beats back the roaring lion; he stills the raging of conscience. If we could call all the angels out of heaven, they could not speak peace without God. The stars cannot make day without the sun; none can make day in a dark deserted soul—but the Sun of Righteousness. As the wilderness cannot water itself—but remains dry and parched until the clouds drop their moisture; so our hearts cannot have peace, until God infuses it, and drops it upon us by his Spirit. Therefore pray, "Lord, you who are the God of peace, create peace; you who are the Prince of peace, command it. Give me that peace which may sweeten trouble, yes, even the bitter cup of death."

(2.) If you would have peace, make war with sin. Sin is the Achan which troubles us. Sin is the Trojan horse which brings trouble with it. "King Joram demanded, "Do you come in peace, Jehu?" Jehu replied, "How can there be peace as long as the idolatry and witchcraft of your mother, Jezebel, are all around us?" 2 Kings 9:22. What peace can there be—so long as sin remains unmortified? If you would have peace with God, break the league with sin; give battle to sin, for it is a most just war. God has proclaimed it: nay, he has promised us victory. "Sin shall not have dominion over you." No way to peace—but by maintaining a war with sin. "Our peace is a war against the Devil," Tertullian. When Samson had slain the lion—honey came out of the lion. Just so, by slaying sin—we get the honey of peace.

(3.) Go to Christ's blood for peace. Some go to fetch their peace from their own righteousness—not Christ's righteousness. They go for peace to their holy life—not Christ's death. If conscience is troubled, they strive to quiet it with their duties. This is not the right way to peace. Duties must neither be neglected—nor idolized. Look to the blood of sprinkling. Heb 12:24. That blood of Christ which pacified God, must pacify conscience. Christ's blood being sucked in by faith, gives peace. "Being justified by faith, we have peace with God." No balm to cure a wounded conscience—but the blood of Christ!

(4.) Walk closely with God. Peace flows from purity. "As many as walk according to this rule, peace be on them." In the text, grace and peace are put together; grace is the root—and peace is the flower. Divine peace is distilled out of a gracious heart. Walk very holily. God's Spirit is a refiner, before a comforter.

Use two: You who have this peace, peace above, peace within— labor to keep it. Peace is a precious jewel—do not lose it. It is dreadful to have the league of national peace broken—but it is worse to have the peace of conscience broken. Oh, preserve this peace!

First, take heed of relapses. Has God spoken peace? Do not turn again to folly. "I listen carefully to what God the Lord is saying, for he speaks peace to his people, his faithful ones. But let them not return to their foolish ways." Psalm 85:8. Besides ingratitude, there is folly in relapses. It was long before God was reconciled and the breach made up—and will you again eclipse and forfeit your peace? Has God healed the wound of conscience—and will you tear it open again? Will you cut a new artery? This is returning indeed to folly. What madness is it to meddle again with that sin—which will breed the worm of conscience!

Secondly, make up your spiritual accounts daily; see how matters stand between God and your souls. "I commune with my own heart." Frequent reckonings keep God and conscience friends. Do with your hearts as you do with your watches—wind them up every morning by prayer, and at night examine whether your hearts have gone true all that day, whether the wheels of your affections have moved swiftly towards heaven. Oh, call yourselves often to account! Keep your reckonings even—for that is the way to keep your peace.

8. JOY

"The fruit of the Spirit is joy." Gal 5:22.

The third fruit of justification, adoption, and sanctification—is joy in the Holy Spirit. Joy is setting the soul upon the top of a pinnacle—it is the cream of the sincere milk of the word. Spiritual joy is a sweet and delightful passion, arising from the apprehension and feeling of some good, whereby the soul is supported under present troubles, and fenced against future fear.

I. Joy is a delightful passion. It is contrary to sorrow, which is a perturbation of mind, whereby the heart is perplexed and cast down. Joy is a sweet and pleasant affection—which eases the mind, and exhilarates and comforts the spirits.

II. Joy arises from the feeling of some good. Joy is not a mere imagination; but is rational, and arises from the feeling of some good, as the sense of God's love and favor. Joy is so real a thing, that it makes a sudden change in a person; and turns mourning into melody. As in the spring-time, when the sun comes to our horizon, it makes a sudden alteration in the face of the universe—the birds sing, the flowers appear, the fig-tree puts forth her green figs; everything seems to rejoice and put off its mourning, as being revived with the sweet influence of the sun. Just so, when the Sun of Righteousness arises on the soul, it makes a sudden alteration, and the soul is infinitely rejoiced with the golden beams of God's love.

III. By joy, the soul is supported under present troubles. Joy stupefies and swallows up troubles; it carries the heart above them, as the oil swims above the water.

IV. By joy, the heart is fenced against future fear. Joy is both a cordial and an antidote. It is a cordial which gives present relief to the spirits when they are sad; and an antidote, which fences off the fear of approaching danger. "I will fear no evil, for you are with me; your rod and your staff they comfort me."

How is this joy wrought?

(1.) It arises partly from the promise. As the bee lies at the breast of the flower, and sucks out its sweetness; just so, faith lies at the breast of a promise, and sucks out the quintessence of joy. "Your comforts delight my soul;" that is, the comforts which distill from the promises.

(2.) The Spirit of God who is called the 'Comforter', sometimes drops this golden oil of joy into the soul. John 14:26. The Spirit whispers the remission of his sin to a believer—and sheds God's love abroad in the heart, whence flows infinite joy and delight. Rom 5:5.

What are the SEASONS in which God usually gives his people divine joys? There are five Seasons.

(1.) Sometimes at the blessed Supper. The soul comes weeping after Christ in the Lord's Supper, and God sends it away weeping for joy. The Jews had a custom at their feasts, of pouring ointment on their guests and kissing them; in the Lord's Supper, God often pours the oil of gladness on the saints, and kisses them with the kisses of his lips. There are two grand ends of the Lord's Supper—the strengthening of faith, and the flourishing of joy. Here, in this ordinance, God displays the banner of his love; here believers taste not only sacramental bread—but hidden manna. Not that God always meets the soul with joy. He may give increase of grace, when not increase of joy. But oftentimes he pours in the oil of gladness, and gives the soul a secret seal of his love; as Christ made himself known in the breaking of bread to the two disciples.

(2.) Before God calls his people to suffering. "Be of good cheer, Paul." Acts 23:11. When God was about to give Paul a cup of blood to drink—he spiced it with joy. "As the sufferings of Christ abound in us, so our consolation also abounds." 2 Cor 1:5. This made the martyrs' flames, to be beds of roses to them. When Stephen was being stoned he saw heaven open, and the Sun of Righteousness shone upon his face. God candies our wormwood, with sugar.

(3.) After sore conflicts with Satan. He is the red dragon who troubles the waters; he puts the soul into frights, makes it believe that it has no grace, and that God does not love it. Though he cannot blot out a Christian's evidence for heaven—yet he may cast such a mist before his eyes, that he cannot read it. When the soul has been bruised with temptations, God will comfort the bruised reed by giving joy—to confirm a Christian's title to heaven. After Satan's fiery darts, comes the white stone. No better balm to heal a tempted soul, than the oil of gladness! After Christ was tempted, an angel came to comfort him.

(4.) After spiritual desertion. Desertion is a poisoned arrow which shoots to the heart. "For the Almighty has struck me down with his arrows. He has sent his poisoned arrows deep within my spirit. All God's terrors are arrayed against me!" Job 6:4. God is called a fire and a light: the deserted soul feels the fire—but does not see the light; it cries out, as Asaph, "Has the Lord rejected me forever? Will he never again show me favor? Is his unfailing love gone forever? Have his promises permanently failed? Has God forgotten to be kind? Has he slammed the door on his compassion?" Psalms 77:7-9. When the soul is in this case, and ready to faint away in despair, God shines upon it, and gives it some apprehension of his favor, and turns the shadow of death into the light of the morning. God keeps his cordials for a time of fainting. Joy after a time of desertion, is like a resurrection from the dead.

(5.) At the hour of death. Of those even who have had no joy in their lifetime. God puts this sugar in the bottom of the cup—to make their death sweet. At the last hour, when all other comforts are gone, God sends the Comforter; and when their appetite to food fails, he feeds them with hidden manna. As the wicked before they die, have some apprehensions of hell and wrath in their conscience; so the godly have some foretastes of God's everlasting favor, though sometimes their diseases may be such, and their bodies so oppressed, that they cannot express what they feel. Jacob laid himself to sleep on a stone and saw a vision of a ladder, and the angels ascending and descending upon it. Just so, when saints lay themselves down to sleep the sleep of death, they have often a vision—they see the light of God's face, and have the evidences of his love sealed up to them forever.

What are the differences between worldly joys and spiritual joys? The gleanings of spiritual joys, are better than the vintage of the worldly joys.

(1.) Spiritual joys help to make us BETTER, worldly joys often make us worse. "I spoke unto you in your prosperity—but you said, I will not hear." Jer 22:21. Pride and luxury are the two worms which are bred from worldly pleasures. Wine is the inflamer of lust. As Satan entered in the sop, so often in the cup. But spiritual joy makes one better; it is like cordial medicine, which, as physicians say, not only cheers the heart—but purges out the noxious humours. Just so, divine joy is cordial medicine, which not only comforts but purifies; it makes a Christian more holy; it causes an antipathy against sin; it infuses strength to live and suffer for Christ. "The joy of the Lord is your strength." Some colors not only delight the eye—but strengthen the sight. Just so, the joys of God not only refresh the soul—but strengthen it.

(2.) Spiritual joys are INWARD, they are heart joys. "Your heart shall rejoice." John 16:22. True joy is hidden within, worldly joy lies on the outside, like the dew which wets the leaf. We read of those who "rejoice in appearance," in the Greek, in the face. 2 Cor 5:12. It goes no farther than the face, it is not within. "Laughter can conceal a heavy heart; when the laughter ends, the grief remains." Proverbs 14:13. Like a house which has a gilded frontispiece—but all the rooms within are hung in mourning. But spiritual joy lies most within. "Your heart shall rejoice." Divine joy is like a spring of water which runs underground! Others can see the sufferings of a Christian—but they see not his joy. "Each heart knows its own bitterness, and no one else can fully share its joy." Prov 14:10. His joy is hidden manna—hidden from the eye of the world; he has joyful music which others cannot hear. The marrow lies within, the best joy is within the heart.

(3.) Spiritual joys are SWEETER than worldly joys. "Your love is sweeter than wine!" Song of Songs 1:2. Spiritual joys are a Christian's festival; they are the golden pot and the sweet manna, they are so sweet, that they make everything else sweet! Spiritual joys sweeten health and estate, as sweet water poured on flowers makes them more fragrant and aromatic. Divine joys are so delicious and ravishing, that they put our mouth out of taste for earthly delights; just as he who has been drinking cordials tastes little sweetness in water. Paul had so tasted these divine joys, that his mouth was out of taste for worldly things; the world was crucified to him, it was like a dead thing, he could find no sweetness in it. Gal 6:14.

(4.) Spiritual joys are more PURE, they are not tempered with any bitter ingredients. A sinner's joy is mixed with dregs, it is embittered with fear and guilt—he drinks wormwood wine. But spiritual joy is not muddied with guilt—but like a crystal stream, it runs pure. It is a rose without prickles; it is honey without wax.

(5.) Spiritual joys are SATISFYING joys. "Ask, that your joy may be full." Worldly joys can no more fill the heart than a drop can fill an ocean; they may please the palate or imagination—but cannot satisfy the soul. "No matter how much we see—we are never satisfied. No matter how much we hear—we are not content." Ecclesiastes 1:8. But the joys of God satisfy. "Your comforts delight my soul." Psalm 94:19. There is as much difference between spiritual joys and earthly joys—as between a banquet which is eaten—and one which is painted on the wall!

(6.) Spiritual joys are STRONGER joys than worldly joys. "Strong consolation." Heb 6:18. They are strong joys indeed, which can bear up a Christian's heart in trials and afflictions. "Having received the word in much affliction, with joy." These joys are roses which grow in winter! These joys can sweeten the bitter waters of Marah! He who has these joys, can gather grapes from thorns, and fetch honey out of the carcass of a lion! "As sorrowing—yet always rejoicing." 2 Cor 6: 10. At the end of the rod—a Christian tastes honey!

(7.) Spiritual joys are UNWEARIED joys. Other joys, when in excess, often cause loathing; too much honey nauseates. One may be tired of pleasure, as well as labor. King Xerxes offered a reward to him who could find out a new pleasure! But the joys of God, though they satisfy—yet they never glut. A drop of joy is sweet—but the more of this wine the better! Such as drink of the joys of heaven—are never glutted. Their satiety is without loathing, because they still desire more of the joy with which they are satiated.

(8.) Spiritual joys are ABIDING joys. Worldly joys are soon gone. Such as crown themselves with rosebuds, and bathe in the perfumed waters of pleasure—may have joys which seem to be sweet—but they are swift. They are like meteors, which give a bright and sudden flash, and then disappear. But the joys which believers have are abiding; they are a blossom of eternity—a pledge of those rivers of pleasure which run at God's right hand! "In Your presence is abundant joy; in Your right hand are eternal pleasures!" Psalm 16:11

Why is this joy to be labored for?

(1.) Because it is self-existent. Spiritual joy can exist in the absence of all other carnal joy. This joy does not depend upon outward things. As the philosophers said, when the musicians came to them, "Philosophers can be merry without music;" so he who has this spiritual joy can be cheerful in the deficiency of carnal joys; he can rejoice in God, in sure hope of glory! "Even though the fig trees have no blossoms, and there are no grapes on the vine; even though the olive crop fails, and the fields lie empty and barren; even though the flocks die in the fields, and the cattle barns are empty, yet I will rejoice in the Lord! I will be joyful in the God of my salvation!" Habakkuk 3:17-18. Spiritual joy can go without silver crutches to support it. Spiritual joy is built higher, than upon creatures, for it is built on the love of God, on the promises of Scripture, and on the blood of Christ.

(2.) Because spiritual joy carries the soul through duty cheerfully. Religion becomes a recreation. Fear and sorrow hinder us in the discharge of duty; but a Christian serves God with activity, when he serves him with joy. The oil of joy makes the wheels of obedience move faster. How fervently did they pray, whom God made joyful in the house of prayer! "I will bring them also to my holy mountain of Jerusalem and will fill them with joy in my house of prayer." Isaiah 56:7.

(3.) It is called the kingdom of God, because it is a taste of that which the saints have in the kingdom of God. "For the Kingdom of God is not a matter of what we eat or drink, but of living a life of goodness and peace and joy in the Holy Spirit." Romans 14:17. What is the heaven of the angels—but the smiles of God's face, the sensible perception and feeling of those joys which are infinitely ravishing and full of glory!

To encourage and quicken us in seeking after them, consider, that Christ died to purchase this joy for his saints. He was a man of sorrows—that we might be full of joy; he prayed that the saints might have this divine joy. "And now I am coming to you. I have told them many things while I was with them so they would be filled with my joy." John 17:13. Christ knows we never love him so much—as when we feel his love; which may encourage us to seek after this joy. We pray for that which Christ himself is praying for, when we pray that his joy may be fulfilled in us.

What shall we do to obtain this spiritual joy?

Walk consistently and spiritually. God gives joy after long and close walking with him.

(1.) Observe your hours. Set time every day apart for God.

(2.) Mourn for sin. "Mourning is the seed," as Basil says, "out of which the flower of spiritual joy grows." "I will comfort those who mourn." Isa 57:18.

(3.) Keep the book of conscience fair written. Do not by presumptuous sins, blur your evidences. A good conscience is the ark in which God puts the hidden manna!

(4.) Be often upon your knees—pray with life and fervency. The same Spirit who fills the heart with sighs—fills it with joys. The same Spirit who inspires the prayer—seals it. When Hannah had prayed, her countenance was no longer sad. I Sam 1:18. Praying Christians have much fellowship with God; and none are so likely to have the secrets of his love imparted, as those who hold correspondence with him. By close walking with God, we get clusters of Eshcol's grapes along the way, which are the pledge of future happiness.

How shall we comfort those who lack joy?

Such as walk in close communion with God, have more joy than others.

(1.) Initial joy, joy in the seed. "Light is shed upon the righteous, and joy on the upright in heart." Psalm 97:11. Grace in the heart, is a seed of joy. Though a Christian lacks the sun, he has a day-star in his heart.

(2.) A believer has real joy—though not royal comforts. He has, as Aquinas says, "joy in God, though not from God." Joy in God, is the delight and pleasure the soul takes in God. "My soul shall be glad in the Lord." He who is truly gracious, is so far joyful as to take comfort in God. Though he cannot say that God rejoices in him; he can say that he rejoices in God.

(3.) He has supporting joy—though not transporting comforts. He has as much as keeps him from sinking. "You strengthen me with strength in my soul." Psalm 138:3. If a Christian has not God's arm to embrace him—yet he has it to uphold him. Thus a Christian who walks with God has something which bears up his heart from sinking; and it is but waiting awhile, and he is sure of those eternal joys which are unspeakable and full of glory!

Use one: See that true religion is no melancholy thing—it brings joy. The fruit of the Spirit is joy. Joy may vary—but it is never totally destroyed. A poor Christian who exists on bread and water, may have purer joy than the greatest monarch. Though he fares hard—he feeds high. He has a table spread from heaven—angels' food, and the hidden manna. He has sometimes sweet raptures of joy—which cause jubilation of spirit; he has that which is better felt—than can be expressed. "But I do know that I was caught up into paradise and heard things so astounding that they cannot be told." 2 Corinthians 12:4.

Use two: If God gives his people such joy in this life, oh! then, what glorious joy will he give them in heaven! "Enter into the joy of your Lord!" Matt 25:21. Here on earth—joy begins to enter into us; there in heaven—we shall enter into joy. God keeps his best wine until last. Heliogabalus bathed himself in sweet perfumed waters. What joy will that be—when the soul shall forever bathe itself in the pure and pleasant fountain of God's love! What joy will that be—to see the orient brightness of Christ's face, and have the kisses of those lips which drop sweet-smelling myrrh! "The Bride will rejoice in the embrace of her Lord," Augustine. Oh! if a cluster of grapes here is so sweet, what will the full vintage be! How may this set us all longing for that place where sorrow cannot live—and where joy cannot die!

9. Growth in Grace

"But grow in grace." 2 Peter 3:18

True grace is progressive—of a spreading and growing nature. It is with grace as with light; first, there is the daybreak; then it shines brighter to the full meridian. A good Christian is like the crocodile—which continues to grow as long as it lives. The saints are not only compared to stars for their light—but to trees for their growth. Isa 61:3, and Hos 14:5. A good Christian is not like Hezekiah's sun, which went backwards, nor Joshua's sun that stood still—but is always advancing in holiness, and increasing with the increase of God.

In how many ways may a Christian be said to grow in grace?

(1.) He grows in the exercise of grace. His lamp is burning and shining; therefore we read of a living hope. I Pet 1:1. Here is the activity of grace. The church prays for the blowing of the Spirit, that her spices (that is—her graces) might flow forth. Cant 4:16.

(2.) A Christian grows in the degree of grace. He goes from strength to strength, from one degree of grace to another. Psalm 84:7. A saint goes from faith to faith. Rom 1:17. His love abounds more and more. Phil 1:9.

What is the right manner of a Christian's growth?

(1.) It is to grow less in one's own eyes. "I am a worm, and no man." Psalm 22:6. The sight of his corruption and ignorance, makes a Christian grow into a dislike of himself; he vanishes in his own eyes. Job abhorred himself in the dust. Job 42:6. It is good to grow out of conceit with one's self.

(2.) The right manner of growth is to grow proportionately, to grow in one grace as well as another. 2 Pet 1:5. To grow in knowledge—but not meekness, brotherly love, or good works—is not the right growth. A thing may swell and not grow; a man may be swelled with knowledge—yet may have no spiritual growth. The right manner of growth is uniform, growing in one grace as well as another. As the beauty of the body consists in a symmetry of parts, in which not only the head grows—but the arms and legs. Just so, spiritual growth is most beautiful, when there is symmetry and proportion, and every grace thrives.

(3.) The right manner of growth is, when a Christian has grace suitable to his several employments and occasions. When corruptions are strong—and he has grace able to give check to them. When burdens are heavy—and he has patience able to bear them. When temptations are fierce—and he has faith able to resist them. Then grace grows in the right manner.

Whence is it, that true grace must grow?

(1.) It is proper for grace to grow; it is an enduring seed, the seed of God. I John 3:9. It is the nature of seed to grow: grace does not lie in the heart, as a stone in the earth—but as seed in the earth, which will spring up, first the blade, then the ear, and then the full corn in the ear.

(2.) Grace must grow—from its sweetness and excellence. He who has grace is never weary of it—but would have more. The delight he has in it causes thirst. Grace is the image of God, and a Christian thinks he can never be enough like God. Grace instills peace; a Christian, therefore, strives to grow in grace, that he may grow in peace.

(3.) Grace must grow—from a believer's ingrafting into Christ. He who is a scion, ingrafted into this noble, generous stock, cannot but grow. Christ is so full of sap, and vivifying influence, that he makes all who are grafted into him, grow fruitful. "From me is your fruit found."

What MOTIVES or INCENTIVES are there to make us grow in grace?

(1.) Growth is the end of the ordinances. Why does a man lay out cost on ground, fertilize and water it—but that it may grow? The sincere milk of the word is given, that we may grow thereby. 1 Pet 2:2. The table of the Lord is on purpose for our spiritual nourishment and increase of grace.

(2.) The growth of grace—is the best evidence of the truth of it. Things that have no life will not grow: a picture will not grow, a stake in the hedge will not grow; but a plant that has a vegetative life grows. The growing of grace shows it to be alive in the soul.

(3.) Growth in grace is the beauty of a Christian. The more a child grows, the more it comes to its maturity, and looks more ruddy. Just so, the more a Christian grows in grace, the more he comes to his spiritual maturity, and looks fairer. Abraham's faith was beautiful when in its infancy—but at last it grew so vigorous and eminent, that God himself was in love with it, and crowned Abraham with this honor, to be the "father of the faithful."

(4.) The more we grow in grace—the more glory we bring to God. God's glory is more worth than the salvation of all men's souls. This should be our design—to raise the trophies of God's glory; and how can we better do it, than by growing in grace? "Hereby is my Father glorified—if you bring forth much fruit." Though the least grain of grace will bring salvation to us—yet it will not bring so much glory to God. "Filled with the fruits of righteousness, which are to the praise of his glory." It commends the skill of the farmer—when his plants grow and thrive; it is a praise and honor to God—when we thrive in grace.

(5.) The more we grow in grace—the more will God love us. Is it not that which we pray for? The more growth, the more God will love us. The farmer loves his thriving plants; the thriving Christian is God's Hephzibah, or chief delight. Christ loves to see the vine flourishing, and the pomegranates budding. Cant 6:11: He accepts the truth of grace—but commends the growth of grace. "I have not found so great faith, no, not in Israel." Would you be as the beloved disciple, who lay in Christ's bosom? Would you have much love from Christ? Labor for much growth, let faith flourish with good works, and love increase into zeal.

(6.) We need to grow in grace. There is still something lacking in our faith. 1 Thess 3:10. Grace is but in its infancy and minority, and we must still be adding an inch to our spiritual stature. The apostles said, "Lord, increase our faith." Luke 17:5. Grace is but weak. "I am this day weak, though anointed king." So, though we are anointed with grace—yet we are but weak, and had need arrive at further degrees of sanctity.

(7.) The growth of grace—will hinder the growth of corruption. The more health grows, the more the distempers of the body abate. Just so, in spirituals—the more humility grows, the more the swelling of pride is assuaged. The more purity of heart grows—the more the fire of lust is abated. The growth of flowers in the garden does not hinder the growing of weeds—but the growing of the flower of grace does hinder the sprouting of corruption. As some plants have an antipathy, and will not thrive if they grow near together, as the vine and the bay tree; just so, where grace grows, sin will not thrive so fast.

(8.) We cannot grow too much in grace; there is no excess there. The body may grow too great, as in the dropsy; but faith cannot grow too great. "Your faith grows exceedingly." Here was exceeding—yet not excess. As a man cannot have too much health; just so—he cannot have not too much grace. Grace is the beauty of holiness. Ps 110:3. We cannot have too much spiritual beauty; it will be the only trouble at death, that we have grown no more in grace.

(9.) Such as do not grow in grace—decay in grace. "Not to go forward in the Christian life is to turn back," Bernard. There is no standing still in piety—either we go forward or backward. If faith does not grow, unbelief will. If heavenly-mindedness does not grow, covetousness will. A man who does not increase his stock, diminishes it. Just so, if you do not improve your stock of grace, your stock will decay. The angels on Jacob's ladder were either ascending or descending. Just so, if you do not ascend in true religion, you descend.

(10.) The more we grow in grace—the more we shall flourish in glory. Though every vessel of glory shall be full—yet some vessels hold more than others. He whose pound gained ten, was made ruler over ten cities. Luke 19:17. Such as do not grow much, though they lose not their glory, they lessen it. If any shall follow the Lamb in whiter and larger robes of glory than others, they shall be such as have shone most in grace here.

Use: Lament the lack of growth. Religion in many, has grown into a form and profession only; this is to grow in leaves—not in fruit. Many Christians are like a body in an atrophy, which does not thrive. They are not nourished by the sermons they hear. Like the angels who assumed bodies, they ate—but did not grow. It is to be suspected where there is no growth—that a vital principle is lacking. Some instead of growing better, grow worse; they grow more earthly, more profane. "Evil men and impostors will go from bad to worse." 2 Tim 3:13. Many grow hell-ward; they grow past shame. Zeph 3:5. They grow more rotten.

How shall we know whether we grow in grace? For deciding this question, I shall show:

1. The signs of our not growing;

2. The signs of our growing.

I. The signs of our NOT growing in grace—but rather falling into a spiritual decline.

[1] We are a spiritual decline—when we have lost our spiritual appetite. A consumptive person does not have that appetite for his food, as formerly. Perhaps, Christian, you can remember the time when you hungered and thirsted after righteousness, you came to the ordinances with such an appetite, as to a feast; but now it is otherwise, Christ is not so prized, nor his ordinances so loved. This is a dreadful presage that grace is on the decline; and you are in a deep decline. It was a sign that David was near his grave when they covered him with clothes, and he got no warmth, 1 Kings 1:1. Just so, when a person is covered with the warm clothes of ordinances, and yet has no warmth of affection to spiritual things, it is a sign that he is declining in grace.

[2] We are a spiritual decline—when we grow more worldly. Perhaps we once mounted into higher orbs, we set our hearts on things above, and spoke the language of Canaan; but now our minds are taken off from heaven, we dig our comfort out of the lower mines, and like Satan, we compass the earth. This is a sign we are going down the hill apace, and our grace is in a decline. It is observable when nature decays, and people are near dying, they grow more stooping; and truly, when men's hearts grow more stooping to the earth, and they can hardly lift up themselves to a heavenly thought, if grace is not dead—yet it is ready to die. Rev 3:2.

[3] We are a spiritual decline—when we are less troubled about sin. Time was, when the least sin grieved us, as the least hair makes the eye weep; but now we can commit sin without remorse. Time was, when we were troubled if we neglected closet prayer; now we can omit family-prayer. Time was, when vain thoughts troubled us; now we are not troubled for loose practices. Here is a sad declension in piety; and truly grace is so far from growing, that we can hardly perceive its pulse to beat!

II. The SIGNS of our growing in grace.

[1] When we have got beyond our former measures of grace. It is a sign a child thrives, when he has outgrown his clothes. That knowledge which would serve us before, will not serve us now; we have a deeper insight into Scripture, our light is clearer, our spark of love is increased into a flame; there is a sign of growth. That competency of grace we once had, is too scanty for us now; we have outgrown ourselves!

[2] When we are more firmly rooted in piety. "Rooted and built up in Him and established in the faith." Col 2:7. The spreading of the root, shows the growth of the tree. When we are so strongly fastened on Christ, that we cannot be blown down with the breath of heretics, it is a blessed sign of growth. Athanasius was called Adamas ecclesiae [the Adamant of the Church,] an adamant that could not be removed from the love of the truth.

[3] When we have a more spiritual frame of heart.

(1.) When we are more spiritual in our principles; when we oppose sin out of love to God, and because it strikes at his holiness.

(2.) When we are more spiritual in our affections. We grieve for the first rising of corruption, for the bubbling up of vain thoughts, and for the hidden spring which runs underground. We mourn not only for the penalty of sin—but for its pollution. Sin is a coal which not only burns—but which blackens.

(3.) When we are spiritual in the performance of duty. We are more serious, reverent, fervent; we have more life in prayer, we put fire to the sacrifice. "Fervent in spirit." We serve God with more love, which ripens and mellows our duty, and makes it come off with a better relish.

[4] When grace gains ground by opposition. The fire burns hottest, in the coldest season. Peter's courage increased, by the opposition of the high priest and the rulers. Acts 4:8, 11. The martyr's zeal was increased by persecution. Here was grace of the first magnitude.

What shall we do to grow in grace?

(1.) Take heed of that which will hinder growth, as the love of any sin. The body may as well thrive in a fever, as grace can where any sin is cherished.

(2.) Use all means for growth in grace.

First. "Exercise yourselves unto godliness." The body grows stronger by exercise. Trading of money makes men grow rich. Just so, the more we trade our faith in the promises, the richer in faith we grow.

Secondly. If you would be growing Christians, be humble Christians. It is observed in some countries, as in France, the best and largest grapes, which make wine, grow on the lower sort of vines. Just so, the humble saints grow most in grace. "God gives grace to the humble."

Thirdly. Pray to God for spiritual growth. Some pray that they may grow in gifts. It is better to grow in grace, than gifts. Gifts are for ornament, grace is for nourishment. Gifts edify others; grace saves ourselves. Some pray that they may grow rich; but a fruitful heart is better than a full purse. Pray that God would make you grow in grace, though it be by affliction. Heb 12:10. The vine grows by pruning. God's pruning-knife is to make us grow more in grace!

How may we comfort such as complain that they do not grow in grace?

They make mistake; for they may grow, when they think they do not. "There is that makes himself poor—yet has great riches." Prov 13:7. The sight Christians have of their defects in grace, and their thirst after greater measures of grace—make them think they do not grow, when they actually are growing. He who covets a great estate, because he has not so much as he desires, thinks himself to be poor. Indeed Christians should seek after the grace they lack—but they must not therefore overlook the grace they have. Let Christians be thankful for the least growth. If you do not grow so much in assurance, bless God if you grow in sincerity; if you do not grow so much in knowledge, bless God if you grow in humility. If a tree grows in the root, it is a true growth. Just so, if you grow in the root-grace of humility—that is as needful for you as any other growth.

10. PERSEVERANCE

"Who are kept by the power of God through faith unto salvation." I Peter 1:5.

The fifth and last fruit of sanctification, is perseverance in grace. The heavenly inheritance is kept for the saints—and they are kept for the inheritance. The apostle asserts a saint's stability and permanence in grace. The saint's perseverance is much opposed by Papists and Arminians; but it is not the less true because it is opposed. A Christian's main comfort, depends upon this doctrine of perseverance. Take this away, and you harm piety, and cut the sinews of all cheerful endeavors. Before I come to the full handling and discussing of this great point, let me first clear the sense of it.

I. The NATURE of perseverance.

[1] I grant, that such as are so only in mere profession, may fall away. "Demas has forsaken me, having loved this present world." Blazing comets soon evaporate. A building on sand will fall. Matt 7:26. Seeming grace may be lost. It is no wonder to see a branch fall from a tree, which has only been tied on. Hypocrites are only tied on Christ by an external profession, they are not ingrafted. Who ever thought artificial motions would hold long? The hypocrite's motion is only artificial, not vital. All blossoms do not ripen into fruit.

[2] I grant that if believers were left to stand on their own legs, they might fall finally. Some of the angels, who were stars full of light and glory, actually lost their grace! And if those pure angels fell from grace, much more would the godly, who have so much sin to betray them—if they were not upheld by a superior power!

[3] I grant that, although true believers do not fall away actually, and lose all their grace—yet their grace may fail in degree, and they may make a great breach upon their sanctification. Grace may be dying—but not dead. "Strengthen the things which are ready to die." Grace may be like fire in the embers; though not quenched—yet the flame has gone out. This decay of grace I shall show in two particulars.

(1.) The lively actings of grace may be suspended. "You have left your first love." Grace may be like a sleepy habit; the godly may act faintly in piety, the pulse of their affections may beat low. The wise virgins slumbered. Matt 25:5. The exercise of grace may be hindered; as when the course of water is stopped.

(2.) Instead of grace working in the godly, corruption may work; instead of patience, murmuring; instead of heavenliness, earthliness. How did pride put forth itself in the disciples, when they strove who should be the greatest! How did lust put forth itself in David! Corruption may be so lively and vigorous in the regenerate, that they may fall into enormous sins! But though all this is granted—yet they do not finally fall away from grace. David did not quite lose his grace: for then, why did he pray, "Do not take your Holy Spirit from me." He had not quite lost the Spirit. As Eutychus, when he fell from a window (Acts 20) and all thought he was dead—"No, says Paul, there is life in him!" So David fell foully—but there was the life of grace in him. Though the saints may come to that point where they have but little faith—yet cannot come to that point where have no faith. Though their grace may be drawn low—yet it is not drawn dry; though grace may be abated, it is not abolished; though the wise virgins slumbered—yet their lamps were not quite gone out. Grace, when at the lowest, shall revive and flourish; just as when Samson had lost his strength—his hair grew again, and his strength was renewed. Having thus explained the proposition, I come now to amplify this great doctrine of the saint's perseverance.

II. By what MEANS do Christians come to persevere?

[1] We persevere by the help of ORDINANCES, as of prayer, the word, and the sacraments. Christians do not arrive at perseverance when they sit still and do nothing. It is not with us as with passengers in a ship, who are carried to the end of their voyage while they sit still in the ship; or, as it is with noblemen, who have their rents brought in without their toil or labor. But we arrive at salvation in the use of means; as a man comes to the end of a race by running; or to a victory by fighting. "Watch and pray." As Paul said, "unless you remain in the ship, you cannot be saved." Acts 27:31. Believers shall come to shore at last, arrive at heaven; but "unless they remain in the ship," namely," in the use of ordinances, "they cannot be saved." The ordinances nourish grace; as they beget grace, so they are the breast-milk by which grace is nourished and preserved to eternity.

[2] We persevere by the sacred influence and concurrence of the SPIRIT. The Spirit of God is continually at work in the heart of a believer, to carry on grace to perfection. He drops in fresh oil, to keep the lamp of grace burning. The Spirit excites, strengthens, increases grace—and makes a Christian go from one step of faith to another, until he comes to the end of his faith, which is salvation. I Pet 1:9. It is a fine expression of the apostle, "The Holy Spirit who dwells in us." He who dwells in a house, keeps the house in repair. Just so, the Spirit dwelling in a believer, keeps grace in repair. Grace is compared to a river of the water of life. John 7:38. This river can never be dried up, because God's Spirit is the spring that continually feeds it.

[3] Grace is carried on to perfection by Christ's daily INTERCESSION. As the Spirit is at work in the heart, so is Christ at work in heaven. Christ is ever praying that the saint's grace may hold out. "Father, keep those whom you have given me." Keep them as the stars in their orbs: keep them as jewels, that they may not be lost. "Father keep them." John 17:2. That prayer which Christ made for Peter, was the copy of the prayer he now makes for believers. "I have prayed for you, that your faith fail not," that it be not totally eclipsed. How can the children of such prayers perish?

III. Arguments to prove the saint's perseverance.

[1] From the TRUTH of God. God has both asserted it, and promised it.

(1.) God has asserted it. "His seed remains in him." "The anointing you have received from him abides in you."

(2.) As God has asserted it, so he has promised it. The truth of God, the most orient pearl of his crown, is laid as a pawn in the promise. "I will give unto them eternal life, and they shall never perish!" "I will make with them an everlasting covenant: I will never turn away from doing good to them, and I will put fear of Me in their hearts so they will never again turn away from Me." Jeremiah 32:40. God will so love his people, that he will not forsake them; and they shall so fear him, that they shall not forsake him. If a believer should not persevere, God would break his promise. "I will betroth you unto me forever, in righteousness and loving-kindness." God does not marry his people unto himself, and then divorce them; he hates divorce. Mal 2:16. God's love ties the marriage-knot so fast, that neither death nor hell can break it asunder!

[2] The second argument is from the POWER of God. The text says, we "are kept by the power of God unto salvation." Each Person in the Trinity has a hand in making a believer persevere. God the Father establishes salvation, 2 Cor 1:21. God the Son confirms salvation, 1 Cor 1:8. God the Holy Spirit seals salvation, Eph 1:13. So it is the power of God which keeps us. We are not kept by our own power. The Pelagians held that man by his own power might overcome temptation and persevere. Augustine confutes them. "Man," says he, "prays unto God for perseverance, which would be absurd, if he had power of himself to persevere." "And," says Augustine, "if all the power is inherent in a man's self, then why should not one persevere as well as another? Why not Judas as well as Peter?" So that it is not by any other than the power of God, that we are kept. The Lord preserved Israel from perishing in the wilderness, until he brought them to Canaan; and the same care will he take, if not in a miraculous manner—yet in a spiritual invisible manner—in preserving his people in a state of grace, until he brings them to the celestial Canaan. As the heathens feigned of Atlas—that he bears up the heavens from falling; so the power of God is that Atlas which bears up the saints from falling. It is disputed, whether grace of itself may not perish, as Adam's; yet I am sure that grace kept by the power of God cannot perish.

[3] The third argument is taken from God's ELECTING LOVE. Such as God has from all eternity elected to glory, cannot fall away finally! Every true believer is elected to glory, therefore he cannot fall away. What can frustrate election, or make God's decree void? This argument stands like Mount Zion, which cannot be moved. "The foundation of God stands sure, having this seal, the Lord knows those who are his." The foundation of God is nothing else but God's decree in election; and this stands sure; God will not alter it, and others can not.

[4] The fourth argument is taken from believers' UNION WITH CHRIST. They are knit to Christ as the members to the head, by the nerves and ligaments of faith, so that they cannot be broken off. Eph 5:23. What was once said of Christ's natural body is true of his mystical body—"A bone of it shall not be broken." As it is not possible to sever the leaven and the dough when they are once mingled and kneaded together; so it is impossible for Christ and believers, when once united, ever to be separated. Christ and his members make one body. Now, is it possible that any part of Christ should perish? How can Christ lose any member of his mystic body, and remain perfect? If one believer may be broken off from Christ, then, by the same rule—why not another? Why not all? And so Christ would be a head without a body!

[5] The fifth argument is taken from the nature of a PURCHASE. A man will not lay down his money for a purchase which will be lost. Christ died that he might purchase us as a people to himself forever. "Having obtained eternal redemption for us." Would Christ have shed his blood, that we might believe in him for a while, and then fall away? Do we think Christ will lose his purchase?

[6] The sixth argument is from a believer's victory over the WORLD. The argument stands thus: He who overcomes the world perseveres in grace; a believer overcomes the world; therefore a believer perseveres in grace. "This is the victory that overcomes the world, even our faith." A man may lose a single battle in the field—yet win the victory at last. A child of God may be foiled in a single battle against temptation, as Peter was—but he is victorious at last. Now, if a saint is crowned victor, if the world is conquered by him—he must needs persevere.

IV. I come next to answer some OBJECTIONS of the Arminians.

[1] The first objection of Arminians is—If a believer shall persevere in grace, to what purpose are admonitions in Scripture, such as "Let him take heed lest he fall;" and, "Let us fear, lest any of you seem to come short." Such admonitions seem to be superfluous, if a saint shall certainly persevere.

These admonitions are necessary to caution believers against carelessness; they are as goads and spurs to quicken them to greater diligence in working out their salvation. They do not imply the saints can fall away—but are preservatives to keep them from falling away. Christ told some of his disciples they would abide in him—yet he exhorts them to abide in him. John 15:4. His exhorting them was not in the least to question their abiding in him—but to awaken their diligence, and make them pray the harder, that they might abide in him.

[2] The second objection is—"It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, who have tasted the goodness of the word of God and the powers of the coming age, if they fall away, to be brought back to repentance, because to their loss they are crucifying the Son of God all over again and subjecting him to public disgrace." Hebrews 6:4-6.

This place of Scripture has no force in it, for the apostle here speaks of hypocrites; he shows how far they may go, and yet fall away.

(1.) They who were once enlightened. Men may have great illuminations—yet fall away. Was not Judas enlightened?

(2.) They have been made partakers of the Holy Spirit; the common gifts of the Spirit, not the special grace.

(3.) They have tasted the good word of God. Tasting here is opposed to eating: the hypocrite may have a kind of taste of the sweetness of religion—but his taste does not nourish. There is a great deal of difference between one who takes a gargle, and a one who takes a cordial. The gargle only washes his mouth—he tastes it, and spits it out again; but a cordial is drunk down, which nourishes and cherishes the spirits. The hypocrite, who has only some smack or taste of true religion—as one tastes a gargle—may fall away.

(4.) And have felt the powers of the world to come; that is, they may have such apprehensions of the glory of heaven as to be affected with it, and seem to have some joy in the thoughts of it—yet fall away; as in the parable of the stony ground. Matt 13:20.

All this is spoken of the hypocrite; but it does not therefore prove that the true believer, who is effectually wrought upon, can fall away. Though comets fall, it does not follow that true stars fall. That this Scripture does not speak of sound believers, is clear from verse 9: "But we are persuaded better things of you—and things which accompany salvation."

Use one: For INSTRUCTION.

(1.) See the excellence of grace. It perseveres. Other things are but for a season; health and riches are sweet—but they are but for a season. But grace is the blossom of eternity. The seed of God remains. I John 3:9. Grace may suffer an eclipse, not a dissolution. It is called substance, for its solidity, Prov 8:21; and durable riches, for its permanence. Prov 8:18. It lasts as long as the soul. It lasts as long as heaven lasts. Grace is not like a lease which soon expires—but it runs parallel with eternity.

(2.) See here that which may excite everlasting love and gratitude to God in the saints. What can make us love God more than the fixedness of his love to us? He is not only the author of grace—but finisher; his love is perpetual and carried on to our salvation. "My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish." John 10:27-28. "My sheep"—there is election; "hear my voice"—there is effectual calling; "I know them"—there is justification; "and they follow me"—there is sanctification; "I give them eternal life"—there is glorification; "they shall never perish"—there is preservation. How may this make us love God, and set up the monuments and trophies of his praise! How much have we done to cause God to withdraw his Spirit, and allow us to fall finally! Yet that he should keep us—let his name be blessed, and his memorial eternalized, who keeps the feet of his saints. I Sam 2:9.

(3.) See whence it is, that saints persevere in holiness. It is to be ascribed solely to the power of God; we are kept by his power, kept as in a garrison. It is a wonder that any Christian perseveres, if you consider:

(1:) Corruption within. The tares are mingled with the wheat; there is more sin than grace—yet grace is habitually predominant. Grace is like a spark in the sea—it is a wonder that it is not quenched! It is a wonder that sin does not destroy grace.

(2:) Temptations without. Satan envies us happiness, and he raises his militia, and stirs up persecution. He shoots his fiery darts of temptations, which are called darts for their swiftness, fiery for their terribleness. We are every day beset with devils. As it was a wonder that Daniel was kept alive in the midst of the roaring lions, so there are many roaring devils around us, and yet we are not torn in pieces. Now, whence is it that we stand against these powerful temptations? We are kept by the power of God!

(3:) The world's old snares—riches and pleasure. "How hard it is for rich people to get into the Kingdom of God! It is easier for a camel to go through the eye of a needle than for a rich person to enter the Kingdom of God!" Luke 18:24-25. How many have been shipwrecked upon these golden rocks! "Demas has deserted me, because he loved this present world." 2 Timothy 4:10. What a wonder any soul perseveres in holiness—that the earth does not choke the fire of all holy affections! Whence is this—but from the power of God? We are kept by his power.

Use two: For CONSOLATION. This doctrine of perseverance is as a magic stone; it is a sovereign cordial to keep up the spirits of the godly from fainting.

(1.) There is nothing that more troubles a child of God, than that he fears he shall never hold out. "These weak legs of mine," he says, "will never carry me to heaven." But perseverance is an inseparable fruit of sanctification. Once in Christ—forever in Christ. A believer may fall from some degrees of grace—but not from the state of grace. An Israelite could never wholly sell or alienate his inheritance. Lev 25:23. So our heavenly inheritance cannot be wholly alienated from us. How despairing is the Arminian doctrine of falling from grace! Today a saint—tomorrow a reprobate; today a Peter—tomorrow a Judas. This must needs cut the sinews of a Christian's endeavor, and be like boring a hole in a vessel—to make all the wine of his joy run out. Were the Arminian doctrine true, how could the apostle say that the seed of God remains in him, and the anointing of God abides? I John 3:9; I John 2:27. What comfort would it be—to have one's name written in the book of life—if it might be blotted out again? But be assured, for your comfort—that grace, if it is true, though ever so weak, shall persevere. Though a Christian has but little grace to trade with—yet he need not fear breaking, because God not only gives him a stock of grace—but will keep his stock for him. Augustine, "Grace may be shaken with fears and doubts—but it cannot be plucked up by the roots."

Do not fear of finally falling away. If anything should hinder the saints' perseverance, it must be either sin or temptation; but neither of these can.

(1:) Not the sin of believers. Their sins humble them. That which humbles them shall not damn them. They gather grapes off thorns; from the thorn of sin they gather the grape of humility.

(2:) Not temptation. The devil lays his temptation to blow up the fort of a saint's grace; but he cannot do it. Temptation is a medicine for security; the more Satan tempts—the more the saints pray! When Paul had the messenger of Satan to buffet him, he said, "Three times I pleaded with the Lord to take it away from me." 2 Corinthians 12:8. Thus nothing can break off a believer from Christ, or hinder his perseverance. Let this wine be given to such as are of a heavy heart.

(2.) This perseverance is comfort:

(1:) In the loss of worldly comforts. While our goods may be taken away—our grace cannot. "Mary has chosen the better part, which cannot be taken from her."

(2:) In the hour of death. When all things fail, and friends take their farewell of us—yet still grace remains. Death may separate all things from us—except for grace. A Christian may say on his death-bed, "Sight is gone, speech and hearing are departing—but the loving-kindness of God will never depart."

Use three: For EXHORTATION. What MOTIVES and incentives are there to make Christians persevere?

(1.) It is the crown and glory of a Christian to persevere. It is not the beginning of the Christian life which gets glory, but the end of it. "Gray hair is a crown of glory; it is gained by living a godly life." Prov 16:31. When grey hairs shine with golden virtues, it is a crown of glory! The church of Thyatira was best at last. "I know your works—your love, faithfulness, service, and endurance. Your last works are greater than the first." Rev 2:19. The excellence of a building is not in having the first stone laid—but when it is finished. Just so, the glory and excellence of a Christian is when he has finished the work of faith.

(2.) You are within a few days' march of heaven. Salvation is near to you. "Our salvation is nearer now than when we first believed." Romans 13:11. Christians, it is but a little while, and you will have done weeping and praying—and be triumphing! You shall put off your mourning garments, and put on white robes! You shall put off your battle armor, and put on a victorious crown! You who have made a good progress in piety, you are almost ready to commence and take your degree of glory! "Our salvation is nearer now than when we first believed." When a man is almost at the end of a race, will he tire, or faint away? O labor to persevere, your salvation is now nearer; you have but a little way to go—and you will set your foot in heaven! Though the way is up-hill and full of thorns—yet you have gone the greatest part of your way, and shortly shall rest from your labors! "Do not be afraid, little flock, for your Father has been pleased to give you the kingdom!" Luke 12:32.

(3.) How sad is it not to persevere in holiness! You expose yourself to the reproaches of men, and the rebukes of God.

First, to the reproaches of men. They will deride both you and your profession. "This man began to build, and was not able to finish." Such is he who begins in religion, and does not persevere: he is the ridicule and derision of all.

Secondly, to the rebukes of God. God is most severe against such as fall away, because they bring an evil report upon true religion. Apostasy breeds a bitter worm in the conscience; and it brings swift damnation; it is a drawing back to perdition. "You need to persevere so that when you have done the will of God, you will receive what he has promised." Hebrews 10:36. God will make his sword drunk with the blood of apostates.

(4.) The promises of mercy are annexed only to perseverance. "He who overcomes will, like them, be dressed in white. I will never blot out his name from the book of life, but will acknowledge his name before my Father and his angels." Revelation 3:5. The promise is not to him who fights—but who overcomes. "You are those who have continued with me in my trials. And I confer on you a kingdom." Luke 22:28, 29. "The promise of a kingdom," says Chrysostom, "is not made to those who merely heard Christ—but to those who continued with him. Perseverance carries away the garland! No man has the crown set upon his head—but he who holds out to the end of the race. O therefore, be persuaded by all this, to persevere. God does not receive those who do not persevere. Who values corn which withers before harvest; or fruit which falls from the tree before it is ripe?

What expedients or MEANS may be used for a Christian's perseverance?

(1.) Take heed of those things which will make you stumble and fall away.

First. Take heed of PRESUMPTION. Do not presume upon your own strength; exercise a holy fear and jealousy over your own hearts. "Be not high-minded—but fear." "Let him that thinks he stands take heed, lest he fall." It was Peter's sin that he leaned more upon his grace, than upon Christ—and then he fell. A Christian has cause to fear lest the lust and deceit of his heart betray him. Take heed of presuming. Fear begets prayer, prayer begets strength, and strength begets steadfastness.

Secondly. Take heed of HYPOCRISY. Judas was first a sly hypocrite—and then a traitor. "Their heart was not right with God, neither were they steadfast in his covenant." If there is any venom or malignity in the blood—it will break forth into a plague-sore. The venom of hypocrisy is in danger of breaking out into the plague-sore of scandal.

Thirdly. Beware of a vile heart of UNBELIEF. "Take heed lest there be in any of you an evil heart of unbelief, in departing from the living God." Whence is apostasy—but from unbelief? Men do not believe the truth, and therefore they fall from the truth. Unbelieving and unstable, go together. "They believed not in God." "They turned back."

(2.) If you would be pillars in the temple of God, and persevere in sanctity:

(1) See that you enter into religion upon a right ground; be well grounded in the foundational truths of Scripture. You must know the love of the Father, the merit of the Son, and the efficacy of the Holy Spirit. Such as know not God aright will by degrees fall away. The Samaritans sided with the dews when they were in favor—but disclaimed all kindred with them when Antiochus persecuted the Jews. No wonder they were no more fixed in true religion, if you consider what Christ says of them: "You worship, you know not what." They were ignorant of the true God. Let your knowledge of God be clear, and serve him purely out of choice, and then you will persevere. "I have chosen the way of truth. I have stuck unto your testimonies."

(2) Get a real work of grace in your heart. "It is a good thing that the heart be established with grace." Nothing will hold out, but true grace; it is only this anointing which abides; paint will fall off. Get a heart-changing work. "But you are washed—but you are sanctified." Do not be content with baptism of water, without baptism of the Spirit. The reason men persevere not in true religion, is for lack of a vital principle; that branch must wither, which has no root to grow upon.

(3) If you would persevere, be very SINCERE. Perseverance grows only upon the root of sincerity. "Let integrity and uprightness preserve me.". The breastplate of sincerity can never be shot through. How many storms was Job in! The devil set against him; his wife tempted him to curse God; his friends accused him of being a hypocrite. Here was enough, one would think, to have made him desist from piety! But for all this, he perseveres. What preserved him? It was his sincerity. "I will not deny my integrity. I will maintain my righteousness and never let go of it; my conscience will not reproach me as long as I live." Job 27:5-6.

(4) If you would persevere, be HUMBLE. Chrysostom calls humility the mother of all the graces. God lets a poor, humble Christian stand, when others of higher abilities, and who have higher thoughts of themselves, fall off by apostasy. They are most likely to persevere, to whom God gives most grace. "He gives grace to the humble." They are most likely to persevere, who have God dwelling in them. "God dwells in the humble soul." "The Holy Spirit will only come to rest over a humble soul," Bernard. The lower the tree roots in the earth—the firmer it is. Just so, the more the soul is rooted in humility—the more established it is, and is in less danger of falling away.

(5) Would you persevere? Nourish the grace of FAITH. Faith is our support. "By faith you stand." Faith knits us to Christ, as the members are knit to the head by nerves and sinews. Faith fills us with love to God. "Faith works by love." He who loves God will rather die than desert him; as the soldier who loves his general will die in his service. Faith gives us a glimpse of heaven; it shows us the invisible glory! He who has Christ in his heart, and a crown in his eye—will not faint away. O nourish faith! Keep your faith—and your faith will keep you. While the pilot keeps his ship—his ship keeps him.

(6) Would we persevere? Let us seek God's power to help us. We are kept by the power of God. The child is safest when it is held in the father's arms. Just so, we are safest, when we are held in the arms of free grace! It is not our holding God—but his holding us, which preserves us. When a boat is tied to a rock, it is secure. Just so—when we are fast tied to the Rock of Ages, we are impregnable. O engage God's power to help you to persevere. We engage his power by prayer. Let us pray to him to keep us. "Hold up my goings in your path, that my footsteps slip not." "Hold me up—and I shall be safe!" Psalm 119:117. It was a good prayer of Beza, "Lord, perfect what you have begun in me, that I may not suffer shipwreck when I am almost at the haven."

(7) If you would persevere, set before your eyes the noble examples of those who have persevered in piety. How many martyrs, how many faithful souls are even now rejoicing in Heaven! What a glorious army of saints and martyrs have gone before us! How constant to the death, was Paul! "Why all this weeping? You are breaking my heart! For I am ready not only to be jailed at Jerusalem but also to die for the sake of the Lord Jesus." Acts 21:13. How persevering in the faith were Ignatius, Polycarp, and Athanasius! They were stars in their orbs, pillars in the temple of God. Let us look on their zeal and courage, and be animated. "Therefore, since we are surrounded by such a huge crowd of witnesses to the life of faith, let us strip off every weight that slows us down, especially the sin that so easily hinders our progress. And let us run with endurance the race that God has set before us." Hebrews 12:1. The crown is set at the end of the race! If we finish the race—we shall wear the crown!

Death and the Last Day

1. The Death of the Righteous

"For to me, to live is Christ and to die is gain!" Philippians 1:21

Paul was a great admirer of Christ. He desired to know nothing but Christ, and him crucified. 1 Cor 2:2. There is no medicine like the blood of Christ!

I. "For to me, to live is Christ." That is, "Christ is my life!" Or thus, "My life is made up of Christ." As a wicked man's life is made up of sin, so Paul's life was made up of Christ—he was full of Christ. That I may give you the sense of the text more fully, take it in these three particulars:

[1] "For to me, to live is Christ," that is—Christ is the PRINCIPLE of my life. I fetch my spiritual life from Christ, as the branch fetches its sap from the root. "Christ lives in me." Gal 2:20. Jesus Christ sends forth life and spirits into me, to quicken me to every holy action. Thus, for to me to live is Christ: Christ is the principle of my life; from his fullness I live—as the branch lives from the root.

[2] "For to me, to live is Christ," that is—Christ is the END of my life. I live not for myself—but for Christ. All my living, is to do service to Christ. "Whether we live, we live unto the Lord." Rom 14:8. We lay out ourselves wholly for Christ. We propagate his gospel; the design of our life is to exalt Christ, and to make the crown upon his head flourish. It may then be said, for to us to live is Christ—when our whole life is a living for Christ.

[3] "For to me, to live is Christ," that is—Christ is the JOY of my life. Psalm 43:4, "God my exceeding joy," or the cream of my joy. A Christian rejoices in Christ's righteousness. He can rejoice in Christ when worldly joys are gone. When the tulip in a garden withers--a man still rejoices in his jewels which are locked up in the house. Just so--when worldly joys are gone--a saint can rejoice in Christ, the pearl of great price. In this sense, Christ is the joy of my life. If Christ were gone--my life would be a death to me.

It should exhort us all to labor to say as the apostle, "For to me, to live is Christ!" Christ is the principle of my life, the end of my life, the joy of my life. If we can say, "For to me, to live is Christ," we may comfortably conclude, "and to die is gain!"

II. "And to die is gain!" To a believer death is great gain. A saint can count what his losses for Christ are here—but he cannot count how great his gains are at death. "To me to die is gain." Death to a believer is the daybreak of eternal brightness. To show fully what a believer's gains are at death, would be a task too great for an angel; all hyperboles fall short of it; the reward of glory exceeds our imagination. Let me give you some dark views and imperfect lineaments only, of that infinite glory the saints shall gain at the hour of death. "To me to die is gain."

[1] Believers at death, shall bid an eternal farewell to all sins and troubles. They shall be in a state of impeccability. Sin expires with their life. I think sometimes what a happy state that will be, never to have another sinful thought, and to have a quietus from all troubles. Here David cried out, "My life is spent with griefs, and my years with sighing." "Long life is merely long torment," Augustine. Life begins with a cry, and ends with a groan; but at death all troubles die.

[2] Believers at death, shall gain the glorious sight of God. They shall see him:

(1.) Intellectually with the eyes of their mind, which divines call the beatific vision. If there were not such an intellectual sight of God, how do the spirits of just men, made perfect, see him?

(2.) They shall behold the glorified body of Jesus Christ; and if it be pleasant to behold the sun, how blessed a sight will it be to see Christ, the Sun of Righteousness, clothed with our human nature, shining in glory above the angels! Through Christ's flesh, as through a transparent glass, some bright rays and beams of the Godhead shall display themselves to glorified eyes. The sight of God through Christ will be very delightful; for the terror of God's essence will be taken away; his majesty will be mixed with beauty, and sweetened with mercy. It will be infinitely delightful to the saints to see the amiable aspects and smiles of God's face.

[3] The saints at death shall not only have a sight of God—but shall enjoy his love. There shall be no more a veil on God's face, nor shall his smiles be chequered with frowns—but his love shall discover itself in all its orient beauty and fragrant sweetness. Here on earth, the saints pray for his love, and they have a few drops; but there they shall have as much as their vessels can receive. To know the love that passes knowledge, will cause a jubilation of spirit, and create such holy raptures of joy in the saints, as are superlative, and would soon overwhelm them, if God did not make them able to bear it.

[4] Believers at death shall gain a celestial palace, a house not made with hands. 2 Cor 5:5: Here on earth, the saints are straitened for room; they have but poor cottages to live in; but they shall have a royal palace to live in hereafter. Here is their sojourning house; there in heaven is their mansion-house, a house built high above all the visible orbs, bespangled with light, and enriched with pearls and precious stones. Col 1:12, and Rev 21:19. It is not their landlord's house—but their Father's house, and stands upon consecrated ground. John 14:2. It is represented by transparent glass, to show its holiness. Rev 21:21.

[5] Believers at death shall gain the sweet society of glorified saints and angels; which will add to the felicity of heaven, as every star adds some luster to the sky.

(1.) The society of the glorified saints. We shall see them in their souls, as well as in their bodies. Their bodies will be so clear and bright, that we shall see their souls shining through them, as wine through the glass. Believers at death will have close converse with glorified saints. How delightful will it be, to be freed from all the sinful corruptions, pride, envy, passion and censoriousness, which as scars disfigured them here! In heaven there will be perfect love among the saints; as the olive and myrtle, they will sweetly embrace each other. If in the transfiguration Peter knew Moses and Elijah, whom he never saw before, Matt 17:3, much more, in the glorified state, will saints perfectly know one another, though they never saw each other before.

(2.) The saints at death will behold the angels with the glorified eye of their understandings. The wings of the cherubim (representing the angels) were made of fine gold, to denote both their sanctity and splendor. Angels are compared to lightning, Matt 28:3, because of those sparkling beams of majesty, which as lightning shoot from them. When saints and angels meet and sing together in concert in the heavenly choir, what divine harmony, what joyful triumphs will there be!

[6] Believers at death shall gain perfection of holiness. Here on earth, grace is but "in its cradle," very imperfect; so that we cannot write a copy of holiness without blotting. Here on earth, believers receive but "the first fruits of the Spirit." At death the saints will arrive at perfection; their knowledge will be clear; their sanctity perfect; their sun will be in its full meridian splendor. They need not then pray for increase of grace; for they shall love God as much as they would love him, and as much as he desires to have them love him. They shall be in respect of holiness as the angels of God.

[7] At death, the saints will gain a royal magnificent feast. I told you before what a glorious palace they shall have; but a man may starve in a house, if there is no cheer. The royal banquet which saints have at death is shadowed out in Scripture by a marriage-supper. Rev 19:9. Bullinger and Gregory the Great understand by the marriage-supper of the Lamb, the stately, magnificent festival the saints will have in heaven, when they shall feed on the tree of life. Rev 22:2. They shall have the heavenly nectar and ambrosia, "the spiced wine, and the juice of the pomegranate." Cant 8:2. This royal supper of the Lamb will not only satisfy hunger—but prevent it. "They shall hunger no more." Rev 7:16. Nor can there be any surfeit at this feast, because a fresh course will be continually served. New and fresh delights will spring from God; therefore the tree of life in paradise is said to bear twelve sorts of fruit. Rev 22:2.

[8] Believers at death shall gain honor and dignity; they shall reign as kings. We read therefore of the ensigns of their royalty, their white robes and celestial crowns. Rev 4:4. We read that the doors of the holy of holies were made of palm-trees and open flowers, covered with gold. This is an emblem of the victory and triumph, and the golden garland of honor with which God invests the glorified saints. When all worldly honor shall lie in the dust—then shall the saints' honor remains; not one jewel shall be plucked out of their crown. At death they shall gain a blessed eternity. If the saints could have the least suspicion or fear of losing their glory, it would much cool and embitter their joy; but their crown fades not away. I Pet 5:4. As the wicked have a worm which never dies, so the elect have an unfading crown of glory. 'Forever' is a short word—but it has no end. "At the last our joy shall be never-ending," Bernard. "The things which are not seen are eternal." 2 Cor 4:18. "At your right hand are pleasures for evermore." Psalm 16:2. Who can span eternity? Millions of ages stand but for ciphers in eternity. Forever in Christ's bosom is the highest strain of the saint's glory!

How do the saints come to have all this gain?

They have a right to all this gain at death upon several accounts, as by virtue of the Father's donation, the Son's purchase, the Holy Spirit's pledge, and faith's acceptance. Therefore the state of future glory is called the saint's proper inheritance. They are heirs of God and have a right to inherit. "Always thanking the Father, who has enabled you to share the inheritance that belongs to God's holy people, who live in the light. For he has rescued us from the one who rules in the kingdom of darkness, and he has brought us into the Kingdom of his dear Son." Colossians 1:12-13

Use one: See the great difference between the death of the godly and the wicked. The godly are great gainers at death—but the wicked are great losers at death. They lose four things:

(1.) They lose the WORLD; and that is a great loss to the wicked. They laid up their treasure upon earth, and to be turned out of it all at once is a great loss.

(2.) They lose their SOULS. Matt 16:26, 27. The soul was at first a noble piece of coin, upon which God stamped his own image. This celestial spark is more precious than the whole globe of the world; but the sinner's soul is lost: not that the souls of the wicked are annihilated at death—but tormented.

(3.) They lose HEAVEN. Heaven is the royal seat of the blessed; it is the region of happiness, the map of perfection. There is the manna which is angels' food; there is the garden of spices, the bed of perfumes, the river of pleasure. Sinners at death, lose all these.

(4.) They lose all HOPE. Though they lived wickedly, they hoped God would be merciful, and they hoped they would go to heaven. Their hope was not an anchor—but a spider's web. At death they lose their hopes, and see they did but flatter themselves into hell. "Such is the destiny of all who forget God; so perishes the hope of the godless. What he trusts in is fragile; what he relies on is a spider's web." Job 8:13-14. It is dreadful to have life and hope cut off together! "The hopes of the godly result in happiness, but the expectations of the wicked are all in vain." Proverbs 10:28. "When a wicked man dies, his hope perishes." Proverbs 11:7. "The desire of the righteous ends only in good, but the hope of the wicked only in wrath." Proverbs 11:23.

Use two: If saints gain such glorious things at death, well may they desire it. Does not everyone desire happiness? No one is content before his death. Faith gives a title to heaven; death gives the possession of heaven. Though we should be desirous of doing service here—yet we should be ambitious of being with Christ. "I desire to depart and be with Christ, which is better by far!" Phil 1:23. We should be content to live—but willing to die. Is it not a blessed thing to be freed from sin, and to lie forever in the bosom of divine love? Is it not a blessed thing to meet our godly relations in heaven, and to be singing divine anthems of praise among the angels? Does not the bride desire the marriage day, especially if she has the prospect of a crown? What is the place we now live in—but a place of banishment from God? We are in a wilderness! Here on earth, we are combating with Satan—should we not desire to be out of the bloody field, where the bullets of temptation fly fast—and receive a victorious crown? Think what it will be, to have always a smiling look from Christ's face! to be brought into the banqueting-house, and have the banner of his love displayed over us! O you saints, desire death; it is your ascension-day to heaven.

Said Hilarion on his death-bed, "Go forth, my soul, Go forth!" Another holy man said, "Lord, lead me to that glory which I have seen as through a dark glass; hasten, Lord, and do not tarry!" Some plants thrive best when they are transplanted. Just so, believers, when transplanted by death, cannot but thrive, because they have Christ's sunbeams shining upon them. What though the passage through the valley of the shadow of death is troublesome! who would not be willing to pass a tempestuous sea, if he were sure to be crowned as soon as he came to shore?

Use three: We may here find comfort in the loss of dear and pious relations. They are not only taken away from the evil to come—but are great gainers by death. They leave a wilderness, and go to a paradise! They change their complaints into thanksgivings! They leave their sorrows behind, and enter into the joy of their Lord! Why should we weep for their happiness? Believers have not their portion paid to them, until the day of their death. God's promise is his bond to give heaven to them; but though they have his bond, they do not receive their portion until the day of death. Oh! rejoice to think of the happiness of those who die in the Lord. To them "to die is gain." They are as rich as heaven can make them!

2. A Believer's Privilege at Death

"For to me, to live is Christ and to die is gain!" Philippians 1:21

Hope is a Christian's anchor, which he casts within the veil. "Rejoicing in hope." A Christian's hope is not in this life—but he "has hope in his death." The best of a saint's comfort, begins when his life ends; but the wicked have all their heaven here. "What sorrows await you who are rich, for you have your only happiness now!" Luke 6:24. You may make your acquittance, and write "Received in full payment." "Son, remember that you in your lifetime received your good things." But a saint's happiness is in the anticipation of heavenly glory. "The righteous has hope in his death." God keeps the best wine until last. If Cato, the heathen, said, "To me to die is gain," as he saw death to be a mercy; what, then, may a believer say! "The day of death is better than the day of one's birth." A queen of England said she preferred her coffin before her cradle.

What benefits do believers receive at death?

I. The saints, at death, have great immunities and freedoms. An apprentice, when he has served his time, is made free. Just so, when the saints have finished their time of living, they are made free! They are not made free until death.

[1] At death they are freed from a body of SIN. There are in the best believers, the remnants of sin—some remainders and relics of corruption. "O wretched man who I am! who shall deliver me from this body of death?" By the body of death is meant the mass and lump of sin. It may well be called a body—for its weightiness; and a body of death for its harmfulness.

(1.) Sin weighs us down. Sin hinders us from doing good. Like a bird that would be flying up—but has a chain tied to its legs to hinder it—a Christian would be flying up to heaven with the wings of desire—but sin hinders him! He is like a ship under sail, and at anchor! Grace would sail forward—but sin is the anchor that holds it back!

(2.) Sin is more active in its sphere, than grace. How stirring was lust in David, when his grace lay dormant!

(3). Sin sometimes gets the mastery, and leads a saint captive. "For what I do is not the good I want to do; no, the evil I do not want to do--this I keep on doing." Rom 7:19. Paul was like a man carried down the stream, and could not bear up against it. How often is a child of God overpowered with pride and passion! Therefore Paul calls sin, "a law at work in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin at work within my members." Rom 7: 23. Sin binds as a law; it has a kind of jurisdiction over the soul, as Caesar had over the senate.

(4.) Sin defiles the soul. Like a stain to beauty—sin turns the soul's azure brightness into darkness.

(5.) Sin debilitates us, disarms us of our strength. "I am this day weak, though anointed king." Though a saint is crowned with grace, and anointed a spiritual king—he is weak.

(6.) Sin is ever restless. "The flesh lusts against the spirit." Gal 5:17. Sin is an inmate that is always quarreling—it will never be quiet.

(7.) Sin adheres to us, we cannot get rid of it. It may be compared to a wild fig-tree growing on a wall, the roots of which are pulled up—but some fibers of it are left in the joints of the stone-work, which cannot be gotten out.

(8.) Sin mingles with our duties and graces. It makes a child of God weary of his life, and makes him water his couch with his tears—to think that sin is so strong an inhabitant, and that he often offends the God he loves. This made Paul cry out, Miser ego homo! "Oh, what a miserable person I am! Who will free me from this life that is dominated by sin?" Romans 7:24. He did not cry out because of his affliction, or his prison-chains—but for the body of sin.

Now a believer at death is freed from sin, he is not taken away in his sins—but from his sins. He shall never again have a vain, proud thought! He shall never again grieve the Spirit of God! Sin brought death into the world—and death shall carry sin out of the world. The Persians had a certain day in the year in which they killed all serpents and venomous creatures; such a day will the day of death be to a believer. Death will destroy all his sins, which, like so many serpents, have stung him. Death smites a believer as the angel did Peter—and made his chains fall off. Acts 12:7. Believers at death are made perfect in holiness. "The spirits of just men made perfect." At death the souls of believers recover their virgin purity. Oh! what a blessed privilege is this, to be without spot or wrinkle; to be purer than the sunbeams; to be as free from sin as the angels! This makes a believer desirous to have his passport, and to be gone from his sin! He would gladly live in that pure air, where no black vapors of sin arise!

[2] At death the saints shall be freed from all the troubles and incumbrances to which this life is subject. "Sin is the seed sown—and trouble is the harvest reaped!" Euripides. Life and trouble are married together. There is more in life to trouble us, than to tempt us. Parents divide a portion of sorrow to their children, and yet leave enough for themselves. "Man is born to trouble." Job 5:7. He is heir to it, it is his birth-right. You may as well separate weight from lead, as trouble from the life of man. King Henry's emblem was a crown hung in a bush of thorns. There is a far greater proportion of bitterness, than pleasure in this life. "I have perfumed my bed with myrrh, aloes, and cinnamon." Prov 7:17. For one sweet ingredient there were two bitter; for the sweet cinnamon, there were bitter myrrh and aloes. A man's grace will not exempt him from troubles. "My years have been few and difficult." Gen 47:9. Thus said a godly patriarch, though he had met with God. "I have seen God face to face!" and yet he had his troubles. There are many things to embitter life and cause trouble—but death frees us from them all!

(1.) Death frees a believer from CARE. The mind is full of perplexed thoughts—how to bring about such a design; or how to prevent such an evil. The Greek word for care comes from a primitive in the Greek, which signifies, to cut the heart in pieces. Care torments the mind; wastes the spirits. No such bitter bread, as the bread of carefulness. Ezek 12:19. Care is a spiritual canker, which eats out the comfort of life. Death is its only cure!

(2.) Death frees a believer from FEAR. Fear is the epilepsy of the soul, which sets it shaking. "There is torment in fear." Fear is like Prometheus' vulture gnawing the heart. There is a mistrustful fear—a fear of lack; and a distracting fear—a fear of danger; and a discouraging fear—a fear that God does not love us. These fears leave dreadful impressions upon the mind. But at death, a believer is freed from these torturing fears! He is as far from fear—as the damned are from hope. The grave buries a Christian's fear!

(3.) Death frees a believer from LABOR. "All things are wearisome, more than one can say." Eccl 1:8. Some labor with their bodies—others with their minds. God has made a law, "In the sweat of your face, you shall eat bread." But death gives a believer a quietus—it takes him off from his hard labor. "Blessed are the dead that die in the Lord: they rest from their labors." They no longer need to work—for they have entered upon their reward! They no longer need to fight—for they have the crown set on their head! "They rest from their labors."

(4.) Death frees a believer from SUFFERING. Believers are as a lily among thorns; or as the dove among vultures. The wicked have an antipathy against them; and secret hatred will often break forth into open violence. "He who was born after the flesh, persecuted him who was born after the Spirit." The dragon is described with seven heads and ten horns. Rev 12:3. He plots with the seven heads, and pushes with the ten horns. But at death, the godly shall be freed from the molestations of the wicked! They shall never more be pestered with these vermin! "There the wicked cease from troubling." Job 3:17. Death does to a believer, as Joseph of Arimathea did to Christ—it takes him down from the cross. The eagle which flies high, cannot be stung with the serpent. Death gives the soul the wings of an eagle, to fly above all the venomous serpents here below!

(5.) Death frees a believer from TEMPTATION. Though Satan is a conquered enemy—yet he is a restless enemy. "Be careful! Watch out for attacks from the Devil, your great enemy. He prowls around like a roaring lion, looking for some victim to devour." 1 Peter 5:8. He prowls about; he is always going about his diocese. He has his snares and his darts! One he tempts with riches, another with beauty. It is a great trouble to be continually followed with temptations; it is as bad as for a virgin to have her chastity daily assaulted. But death will free a child of God from temptation, so that he shall never again be vexed with the old serpent! After death has shot its dart--the devil will be done shooting his! Grace puts a believer out of the devil's possession—but only death frees him from the devil's temptation!

(6.) Death frees a believer from SORROW. A cloud of sorrow often gathers in the heart—and drops into tears. "My life is spent with grief, and my years with sighing." It was part of the curse, "In sorrow you shall bring forth." Gen 3:16. Many things occasion sorrow: sickness, law-suits, treachery of friends, disappointment of hopes, and loss of estate. "Don't call me Naomi (that is, pleasant). Instead, call me Mara (that is, bitter), for the Almighty has made life very bitter for me." Ruth 1:20.

Sorrow is the evil spirit which haunts us. "The people wept loudly. So they named that place Bochim (that is, weeping)." Judges 2:4-5. The world is a Bochim! Rachel wept for her children; some grieve that they have no children, and others grieve that their children are unkind. Thus we spend our years with sighing. The world is a valley of tears! But death is the funeral of all our sorrows! "God will wipe away every tear from their eyes!" Rev 7:17. Then Christ's spouse puts off her mourning garments; for "how can the guests of the bridegroom mourn while he is with them?" Matt 9:15. Thus death gives a believer his quietus; it frees him from sin and trouble. "The last enemy to be destroyed is death." 1 Corinthians 15:26. Though the apostle calls death the last enemy—yet it is the best friend! "To me to die is gain!"

See here that which may make a true saint willing to die. Death will set him out of gunshot, and free him from sin and trouble. There is no cause for weeping—to leave a valley of tears—to leave the stage on which sin and misery are acted. Believers are here in a strange country, why then should they not be willing to leave it? Death beats off their fetters of sin, and sets them free! Who goes weeping, when released from a jail?

Besides our own sins, there are the sins of others. The world is a place where Satan's throne is; a place where we see God daily dishonored. Lot, who was a bright star in a dark night, felt his righteous soul tormented with the filthy lives of the wicked. 2 Pet 2:7. To see God's truths adulterated, and his glory eclipsed—wounds a godly heart. It made David cry out, "Woe is me, that I sojourn in Mesech, that I dwell in the tents of Kedar." Kedar was Arabia, where Ishmael's posterity lived. It was a cut to David's heart to dwell there. O then, be willing to depart out of the tents of Kedar!

II. The BODIES of believers are united to Christ in the grave, and shall rest there until the resurrection. They are said to sleep in Jesus. 1 Thess 4:14. The dust of believers is part of Christ's mystic body. The grave is a dormitory, or place of rest to the saints, where their bodies quietly sleep in Christ, until they are awakened out of their sleep by the trumpet of the archangel.

How shall we know that at death we shall be freed from sin and trouble, and have our bodies united to Christ in the grave?

"To me," says Paul, "to die is gain;" to me, insofar as I am a true believer. Are we such? Have we this blessed faith? Faith, wherever it is, is operative. Jewelers say there is no precious stone, but has some hidden virtue in it. Just so I may say of faith—it has some secret virtue in it; it anchors the soul on Christ; it has both a justifying and sanctifying virtue. It fetches blood out of Christ's side to pardon; and water out of his side to purify. Faith works by love. Faith constrains to duty. Faith makes the head study for Christ, the tongue confess him, and the hands work for him.

I have read of a father who had three sons, and in his will, he left all his estate to that son who could find his ring with the jewel—which had a healing virtue. The case was brought before the judges; the two elder sons counterfeited a ring—but the younger son brought the true ring, which was proved by the virtue of it; whereupon his father's estate went to him. To this ring I may compare faith. There is a counterfeit faith in the world: but if we can find this ring of faith which has the healing virtue in it to purify the heart—it is the true faith which gives us a saving interest in Christ, and entitles us to all these privileges at death—to be freed from sin and sorrow—and to have our bodies united to Christ, while they are in the grave.

III. At death, the SOULS of believers pass into glory. Death brings the removal of all evils, and the attainment of all blissful things! Death is the daybreak of eternal brightness. Here I shall lead you to the top of Mount Pisgah and give you a glimpse of the Holy Land.

What is comprehended, in heavenly glory?

"Glory is a state of being made perfect, by the gathering together of every precious thing," Boethius. It is a perfect state of bliss, which consists in the accumulation and heaping together all the precious things of which immortal souls are capable. And truly here I am at a loss; for all I can say falls short of the reality of celestial glory. Appelles' pencil cannot delineate it! Angels' tongues cannot express it! We shall never understand glory fully—until we are in heaven! Let me give you some dark views only, and some imperfect lineaments of that state of glory at which saints shall arrive after death.

[1] The first and most sublime part of the glory of heaven—is the full and sweet fruition of God. We are apt to think the happiness of heaven, is in being free from pain and misery; but the very essence of happiness is the enjoyment and fruition of God. God is an infinite inexhaustible fountain of joy; and to have him, is to have all. The enjoyment of God implies three things.

1. The enjoyment of God implies our SEEING him. "We shall see him as he is." How shall we see God?

(1.) We shall see him INTELLECTUALLY, with the eyes of the mind. This divines call the beatific vision. We shall have a full knowledge of God—though not know him fully. This sight of God will be very glorious—as when a king, on his coronation-day, shows himself in all his royalty and magnificence.

(2.) We shall PHYSICALLY behold the glorified body of Jesus Christ. And if it is a pleasant thing to behold the sun, how blessed a sight will it be to behold the Sun of Righteousness! to see Christ clothed in our human nature, sitting in glory above the angels! Solomon says that, "the eye is never satisfied with seeing." But surely the eyes of saints will be satisfied, with seeing that orient brightness which shall shine from the beautiful body of Christ! It must needs be satisfying, because through Christ's flesh, some rays and beams of the Godhead will gloriously display themselves! God's excellent majesty would overwhelm us; but through the veil of Christ's flesh we shall behold the divine glory!

(3.) Our seeing God will be TRANSFORMING. We shall so see him, as to be in some measure assimilated and changed into his image! "We shall be like him." If, Moses' face shined, when was with God on the Mount, and had but some imperfect sight of his glory—how shall the saints glorified faces shine, being always in God's full presence, and having some beams of his glory put upon them! "We shall be like him!" One who is deformed may look on beauty—and not be made beautiful. But the saints shall so see God—as that sight shall transform them into his likeness. "When I awake, I shall be satisfied with your likeness." Not that the saints shall partake of God's essence; for as the iron in the fire is made fiery—yet remains iron still, so the saints, by beholding God's majesty, shall be made glorious creatures—but are creatures still.

(4.) Our seeing God in heaven will be without weariness. Let a man see the rarest sight that is, he will soon be glutted; as when he comes into a garden, and sees delicious walks, fair arbors, pleasant flowers—within a little while he grows weary. But it is not so in heaven; there is no surfeit there. The saints will never be weary of seeing God; for, God being infinite—there shall every moment be new and fresh delight springing from him into their souls!

2. The second thing implied in enjoying God—is LOVING him. It is a saint's grief—that his heart is now like the frozen ocean, and he can melt no more in love to God. But in heaven—he shall be like the seraphim, burning with divine love! Love is a pleasant affection; "fear has torment." Love has joy in it. To love beauty is delightful. God's amazing beauty will attract the saints' love—it will be their heaven to love him!

3. The third thing implied in enjoying God—is God's loving us. Were there glory in God—yet, if there were not love, it would much eclipse the joys of heaven; but "God is love." The glorified saints cannot love God so much—as they are loved by God. What is their love—compared to God's love? What is their candle—compared to this Sun? God loves his people on earth, when they are black with sin and imperfections. But oh! how entirely will he love them when they are "without a spot or wrinkle or any other blemish—when they will be holy and without fault!"

"You will be called Hephzibah, (that is, God's delight)" Isaiah 62:4. This is the felicity of heaven, to be in the sweet embraces of God's love—the delight of the King of Glory—to be sunning ourselves in the light of God's countenance. Then the saints shall know that love of Christ which passes knowledge. Eph 3:19. From this glorious manifestation of God's love—will flow infinite joy into the souls of the blessed; therefore heaven is called "entering into the joy of our Lord."

The seeing God, loving God, and being loved by God—will cause a jubilation of spirit, and create such holy raptures of joy in the saints, which are unspeakable and full of glory! "There is a certain sweetness about God, which delights—nay, rather, ravishes the soul!" Augustine.

On earth, the saints spend their years with sighing; they weep over their sins and afflictions. In heavenly glory, their water shall be turned into wine; their sorrow will be turned into joy; the vessels of mercy shall be filled and run over with joy. They shall have their palm branches and harps in their hand, in token of their triumphs and rejoicing. Rev 14:2.

[2] The second thing comprehended in glory—is the good SOCIETY there. There are the angels. Every star adds to the light. Those blessed cherubim will welcome us to paradise. If the angels rejoiced at the conversion of the elect, how will they rejoice at their coronation! There is the company of the saints. "The spirits of just men made perfect."

Will the saints in glory know each other?

Certainly they shall; for our knowledge in heaven shall not be diminished—but increased. We shall not only know our godly friends and relations—but we shall also know those glorified saints whom we never saw before! It must be so; for society without acquaintance is not comfortable. Indeed, the Scripture seems to hint as much to us; for, if Peter in the transfiguration knew Moses and Elijah, whom he never saw before—then surely in heaven the saints shall know one another, and be infinitely delighted in each other's company!

[3] The third thing comprehended in glory—is perfection in HOLINESS. Holiness is the beauty of God and angels—it makes heaven. What is happiness—but the essence of holiness? Here on earth, a Christian's grace is imperfect. At death believers shall arrive at perfection of grace. Then this sun shall be in its meridian splendor! Then shall they not need to pray for increase of grace, for they shall be as the angels—their light shall be clear, and their joy shall be full.

[4] The fourth thing in glory—is DIGNITY and HONOR. They shall reign as kings! Therefore glorified saints are said to have their royal insignia—their white robes and their crown. Rev 7:9. Caesar, after his victories, in token of honor, had a chair of ivory set for him in the senate, and a throne in the theater. Just so, the saints, having obtained their victories over sin and Satan, will be enthroned with Christ in the empyreal heaven. To sit with Christ denotes safety; to sit on the throne denotes dignity. "This honor have all the saints."

[5] The fifth thing in glory is—the HARMONY and union among the heavenly inhabitants. The devil cannot get his cloven foot into heaven! He cannot conjure up any storms of contention there. There shall be perfect union. There is no jarring string in the heavenly music! There is nothing to make any trouble—there is no pride or envy there. Though one star may differ from another, one may have a greater degree of glory—yet every vessel shall be full. There shall the saints and angels sit as olive-plants around about their Father's table—in love and unity. Then shall they join together in concert, then shall the loud anthems of praise be sung in the heavenly choir!

[6] The sixth thing in glory is a blessed REST. "There remains a rest for the people of God." It is a happy transition—from toil to rest. Here on earth, we can have no rest, tossed and turned as a ball on the ocean. "We are troubled on every side." How can a ship rest—in a storm? But after death the saints get into their haven. Everything is quiet in the center. God is "the center where the soul does sweetly acquiesce." A Christian, after his weary marches and battles, shall take off his bloody armor, and rest himself upon the bosom of Jesus—that bed of perfume! When death has given the saints the wings of a dove, then they shall fly away to paradise and be at rest!

[7] The seventh thing in glory is its ETERNITY. "An eternal weight of glory." Glory is a weight. The Hebrew word for glory is a weight. God must make us able to bear it. An eternal weight. Glory is such an eternal manna—as does not breed worms. If the saints' glory in heaven were but for a time—and they were in fear of losing it—it would eclipse and embitter the joys of heaven. But eternity is written upon their joys. The garland made of the flowers of paradise will never wither.

I have read of a river called the Day-river, which runs with a full torrent during the day—but at night is dried up. Such are all earthly comforts—they run with a full stream all the daytime of life—but at the night of death—they are dried up! The glorified saints shall drink of the rivers of pleasure for evermore. Eternity is the heaven of heavens! "At the last, our joy shall be never-ending," Bernard. The joys of heaven are overflowing and everlasting! "You have made known to me the path of life; you will fill me with joy in your presence, with eternal pleasures at your right hand." Psalm 16:11.

WHEN do believers enter upon possession of glory?

They pass immediately after death, into glory. The Romans, when their great men died, caused an eagle to be let loose, and fly about in the air—signifying hereby that the soul was immortal, and did not die with the body. Christ tells us, the soul is not capable of being killed, therefore not of dying. Matt 10:28. And as the soul does not die, so neither does it sleep in the body for a time. If the soul at death is absent from the body—it cannot sleep in the body. 2 Cor 5:8. There is an immediate passage from death to glory; it is but the twinkling of an eye—and we shall see God" "This day shall you be with me in paradise." Luke 23:43. By paradise is meant heaven: the third heaven, into which Paul was taken. 2 Cor 12:4. Christ said to the thief on the cross, "This day shall you be with me in paradise." His body could not be there, for it was laid in the grave; but it was spoken of his soul—that it should be, immediately after death, in heaven. Let none be so vain as to talk of purgatory. A soul purged by Christ's blood, needs no fire of purgatory—but goes immediately from a deathbed, into a glorified state!

Use one: See what little cause believers have to fear death—as it brings such glorious benefits. Why should the saints fear their happiness? Is it not a blessed thing to see God, to love God, and to lie forever in the bosom of divine love? Is it not a blessed thing to meet our godly relations in heaven? Why should the saints be afraid of their blessings? Is a virgin afraid to be matched unto the crown?

Now we have but the engagement contract; at death is the marriage-supper of the Lamb! Rev 19:9. Death does not do us any hurt—it only takes us from among fiery serpents—and places us among angels! It only clothes us with a robe of immortality! Has he any wrong done to him—who has his sackcloth pulled off, and has royal attire put upon him? Do not fear dying—you cannot really live—but by dying.

Use two: You who are real saints, whose hearts are purified by faith, spend much time in musing upon those glorious benefits which you shall have by Christ at death. Thus might you, by a contemplative life, begin the life of angels while here on earth, and be in heaven before you arrive there. Eudoxius was so affected with the glory of the sun, that he thought he was born only to behold it. What should we contemplate—but celestial glory, when we shall see God face to face! David had gotten above the ordinary sort of men; he was in the altitudes when he said, "I am ever with you." "Whom have I in heaven but you? I desire you more than anything on earth. My health may fail, and my spirit may grow weak, but God remains the strength of my heart; he is mine forever!" Psalm 73:25-26.

A true saint every day takes a turn in heaven; his thoughts and desires are, like cherubim, flying up to paradise. Can men of the world delight in looking upon their bags of gold, and fields of grain? And shall not the heirs of heaven take more delight in contemplating the glory of heaven? Could we send forth faith as a spy, and every day view the glory of the Jerusalem above—how would it rejoice us—as it does the heir—to think of the wealthy inheritance which is to come into his hand shortly!

Use three: This may comfort the saints in two cases.

(1.) Under their needs. They abound only in needs. The food in the cupboard is almost spent. But be patient until death—and you shall have a supply of all your needs—you shall have a kingdom, and be as rich as heaven can make you! He who has the promise of a wealthy estate after a few short years have expired, though at present he has nothing to help himself—he comforts himself with this—that shortly he shall have a rich estate come into his hand. "It does not yet appear what we shall be." We shall be emparadised with glory—and be as rich as the angels!

(2.) Under their sufferings. A true saint is, as Luther says, "an heir of the Cross." It may make us go cheerfully through our sufferings, to know that there are great things laid up in store for us; that there is glory coming, which eye has not seen; we shall drink of the fruit of the vine in the kingdom of heaven. Though now we drink in a wormwood cup—yet there is sugar to sweeten it. We shall soon taste of those joys of paradise, which exceed our faith; and which will be better felt—than they can be expressed!

3. The RESURRECTION

"Don't be so surprised! Indeed, the time is coming when all the dead in their graves will hear the voice of God's Son, and they will rise again. Those who have done good will rise to eternal life, and those who have continued in evil will rise to judgment." John 5:28-29

Question 38: What benefits do believers receive from Christ, at the resurrection?

Answer: At the resurrection, believers being raised up in glory, shall be openly acknowledged and acquitted in the day of judgment, and made perfectly blessed in the full enjoyment of God, to all eternity!

I. The BODIES of believers shall be raised up to glory. The doctrine of the resurrection is a fundamental article of our faith. The apostle puts it among the first principles of the doctrine of Christ. Heb 6:2. The body shall rise again; we are not so sure to rise out of our beds—as we are to rise out of our graves. The saved body shall rise again. Some hold that the soul shall be clothed with a new body; but then it were improper to call it a resurrection, it would be rather a creation. "Though worms destroy this body—yet in my flesh shall I see God." Job 19:26. Not in another flesh—but my flesh. "This corruptible must put on incorruption." I Cor 15:53.

By what arguments may the resurrection be proved?

(1.) By Scripture. "I will raise him up at the last day." "He will swallow up death in victory." That is, by delivering our bodies from the captivity of the grave, wherein death for a time had power over them. "Those who sleep in Jesus, will God bring with him."

(2.) Christ is risen; therefore the bodies of the saints must rise. Christ did not rise from the dead as a private person—but as the public head of the church; and the head being raised, the rest of the body shall not always lie in the grave. Christ's rising is a pledge of our resurrection. "Knowing that he who raised up the Lord Jesus, shall raise up us also by Jesus." 2 Cor 4:14. Christ is called the first-fruits of those who sleep. 1 Cor 15:20. As the first-fruits is a sure evidence that the harvest is coming, so the resurrection of Christ is a sure evidence of the rising of our bodies from the grave. Christ cannot be perfect as he is Christ mystical, unless his members are raised with him.

(3.) In respect of God's justice. If God is a just God, he will reward the bodies of the saints, as well as their souls. It cannot be imagined that the souls of believers should be glorified, and not their bodies. They have served God with their bodies; their bodies have been members of holiness; their eyes have dropped tears for sin; their hands have relieved the poor; their tongues have set forth God's praise; therefore justice and equity require that their bodies should be crowned as well as their souls; and how can that be—unless they are raised from the dead?

(4.) If the body did not rise again, a believer would not be completely happy; for, though the soul can subsist without the body—yet it has "a desire of reunion" with the body; and it is not fully happy until it is clothed with the body. Therefore, undoubtedly, the body shall rise again. If the soul should go to heaven, and not the body, then a believer would be only half saved.

But some say, as the Virgin Mary to the angel, "How can this be?" How can it be, that the body, which is consumed to ashes, should rise again?

It does not oppose reason—but transcends it. There are some resemblances of the resurrection in nature. The corn, which is sown in the ground, dies before it springs up. "When you put a seed into the ground, it doesn't grow into a plant unless it dies first." 1 Cor 15:36. In winter the fruits of the earth die; in spring there is a resurrection of them. Noah's olive-tree springing after the flood, was a lively emblem of the resurrection. After the passion of our Lord, many of the saints which slept in the grave arose. Matt 27:52. God can more easily raise the body out of the grave—than we can wake a man out of sleep!

But when the dust of many are mingled together; how is it possible that a separation should be made and the same identical body arise?

If we believe God can create, why not distinguish the dust of one body from another? Do we not see that the chemist, out of several metals mingled together, as gold, silver, alchemy, can extract one from the other, the silver from the gold, the alchemy from silver, and can reduce every metal to its own kind? And shall we not much more believe, that when our bodies are mingled and confounded with other substances, the wise God is able to reinvest every soul with its own body?

Shall only the bodies of the righteous be raised?

All who are in the grave shall hear Christ's voice, and shall come forth. "There shall be a resurrection of the dead, both of the just and unjust." "I saw the dead, small and great, stand before God." But though all shall be raised out of their graves—yet all shall not be raised alike.

(1.) The bodies of the wicked shall be raised with ignominy. Those bodies which on the earth tempted and allured others with their beauty, shall at the resurrection be loathsome to behold; they shall be ghastly spectacles. "They shall be an abhorring unto all flesh." But the bodies of the saints shall be raised with honor. "It is sown in dishonor, it is raised in glory." The saints' bodies then shall shine as sparkling diamonds. Then shall the righteous shine forth as the sun."

(2.) The bodies of the saints shall rise out of their graves with triumph; but the bodies of the wicked with trembling. The one, as about to receive their fatal doom; the other, awake from the dust too, shall sing for joy. "Awake and sing, you who dwell in the dust." When the archangel's trumpet sounds, the bodies of believers shall come out of the grave to be made happy—as the chief butler came out of the prison, and was restored to all his dignity at the court; but the bodies of the wicked shall come out of the grave—as the chief baker out of prison, to be executed.

Use one: Believe this doctrine of the resurrection; that the same body that dies shall rise again, and with the soul be crowned. Without the belief of this, all true religion falls to the ground. If the dead rise not, then Christ is not risen, and then our faith is vain. I Cor 15:14.

Use two: The body shall rise again. This was Job's comfort. "Though worms destroy this body—yet in my flesh shall I see God." Job 19:26. The body is sensible of joy, as well as the soul; and indeed, we shall not be in all our glory, until our bodies are reunited to our souls. Oh consider what joy there will be at the reuniting of the body and the soul at the resurrection! Look what sweet embraces of joy were between old Jacob and Joseph, when they first saw one another; such, and infinitely more, will there be when the body and soul of a saint shall meet together at the resurrection. Gen 46:29. How will the body and soul greet one another! What a welcome will the soul give to the body! "Oh, blessed body! When I prayed, you attended my prayers with hands lifted up, and knees bowed down; you were willing to suffer with me, and now you shall reign with me; you were sown in dishonor—but now are raised in glory. Oh, my dear body! I will enter into you again, and be eternally married to you!"

Use three: The resurrection of the body is a cordial when a Christian is dying. Your body, though it drops into the sepulcher, shall revive and flourish in the resurrection. The grave is a bed of dust, where the bodies of saints sleep; but they shall be awakened by the trumpet of the archangel. The grave is your long home—but not your last home. Though death strips you of your beauty, at the resurrection you shall have it restored again. As when David found Saul asleep, he took away his spear and cruse of water—but when Saul awoke he restored them again, so, though at death all our strength and beauty be taken away, at the resurrection God will restore all again in a more glorious manner.

But how shall we know that our bodies will be raised to a glorious resurrection?

If we have a part in the first resurrection. "Blessed is he who has a part in the first resurrection." What is meant by this? It is rising by repentance out of the grave of sin. He who lies buried in sin, can have little hope of a joyful resurrection; his body shall be raised—but not in glory. O then, ask conscience, have you a part in the first resurrection? Has the Spirit entered into you, and lifted you up? Has he raised you out of your unbelief? Has he raised your hearts above the earth? This is the first resurrection; and if your souls are thus spiritually raised, your bodies shall be gloriously raised; and shall shine as stars in the kingdom of heaven. Regeneration makes way for a glorious resurrection.

Use four: Seeing you expect your bodies shall rise to glory, keep them unspotted from sin. Shall a drunken body rise to glory? Shall an unclean body rise to glory? Shall a thievish body steal into heaven? O keep your bodies pure! Keep your eyes from unchaste glances, your hands from bribes, your tongues from slander. Defile not your bodies, which you hope shall rise one day to glory. Your bodies are the members of Christ. Hear what the apostle says: "Shall I take the members of Christ, and make them the members of an harlot? God forbid." Keep your bodies unspotted; let them be instruments of righteousness. "Glorify God in your body." If your bodies glorify God, God will glorify your bodies!

But seeing our bodies must be laid in the grave, and may lie many years rotting there before the resurrection, what support and comfort have we in this case?

(1.) That God will not leave his people in the grave. Our friends bring us to the grave and leave us there—but God will not. He will go to the grave with us, and watch over our dead bodies, and take care of our ashes. Rizpah watched over the dead bodies of the sons of Saul, and guarded them against the ravenous fowls of the air. 2 Sam 21:10. Thus the Lord watches over the dead bodies of the saints, and looks to it that none of their dust be missing. Christian, you have a God to watch over your body when you are dead.

(2.) The bodies of the saints in the grave, though separated from their souls, are united to Christ. The dust of a believer is part of Christ's mystic body.

(3.) When the bodies of the saints are in the sepulcher, their souls are in paradise; the soul does not sleep in the body, "but returns to God who gave it." The soul immediately partakes of those joys the blessed angels do. When the body returns to dust—the soul returns to rest; when the body is sleeping—the soul is triumphing; when the body is buried—the soul is crowned. As the spies were sent before—to taste of the fruits of the land; so at death the soul is sent before into heaven—to taste of the fruit of the holy land. Numb 13:20.

(4.) When God's time is come, the "graves shall deliver up their dead." Rev 20:13. When the judge sends, the jailor must deliver up his prisoners. As God said to Jacob, "I will go down with you into Egypt, and I will surely bring you up again;" Gen 46:4, so the Lord will go down with us into the grave, and will surely bring us out again.

(5.) Though the bodies of the saints shall rot and be loathsome in the grave—yet afterwards they shall be made illustrious and glorious. The bodies of the saints, when they arise, shall be lovely and beautiful. The body of a saint in this life may be deformed; those even whose minds are adorned with virtue, may have misshapen bodies; but those deformed bodies shall be attractive and beautiful. This beauty consists in two things,

(1:) Perfection of parts. There shall be a full proportion of all the members. In this life there is often a defect of members: the eye is lost, the arm is cut off; but in the resurrection all parts of the body will be restored again; therefore the resurrection is called the time of restoring all things. Acts 3:21.

(2:) Splendor. The bodies of the saints shall have a graceful majesty in them; they shall be like Stephen, whose face shone as if it had been the face of an angel. Acts 6:15. Nay, they will be made like Christ's glorious body. Phil 3:21.

The bodies of the saints, when they arise, shall be free from the necessities of nature, as hunger and thirst. "They shall hunger no more." Rev 7:16. Moses on the mount was so filled with the glory of God, that he did not need bodily nourishment. Much more in heaven shall the bodies of the saints be so filled with God's glory, as to be upheld without food.

The bodies of the saints, when they arise, shall be swift and nimble. Our bodies on earth are dull and heavy in their motion; then they shall be swift, and made fit to ascend, as the body of Elijah, in the air. Now the body is a clog; in heaven it shall be a wing. We shall be as the angels. Matt 22:30. And how nimble are they? The angel Gabriel in a short time came from heaven to the earth. Dan 9:21. As the helm turns the ship instantly where the steersman wills, so the body in an instant will move which way the soul wills.

The bodies of the saints, at the resurrection, shall be firm and strong. "It is raised in power." Through frequent labor and sickness, the strongest body begins to languish: but at the resurrection we shall be of a strong constitution; there will be no weariness in the body, nor faintness in the spirits. This may comfort you who now conflict with many bodily weaknesses. This weak body shall be raised in power; the body, which is now a weak reed, shall be like a rock.

The bodies of the saints, at the resurrection, will be immortal. "This mortal shall put on immortality." Our bodies shall run parallel with eternity. "Neither can they die any more." Heaven is a healthful climate, there is no bill of mortality there. If a physician could give you a recipe to keep you from dying, what sums of money would you give! At the resurrection Christ shall give the saints such a recipe. "There shall be no more death!"

II. They shall be openly acquitted at the day of judgment.

[1] This is to be laid down for a proposition, that there shall be a day of judgment. "For we must all appear before the judgment-seat of Christ." This is the grand assize; the greatest appearance that ever was. Adam shall then see all his posterity at once. We must all appear; the greatness of men's persons does not exempt them from Christ's tribunal; kings and captains are brought in trembling before the Lamb's throne. Rev 6:15. We must all appear, and appear in our own persons; not by proxy.

How does it appear that there shall be a day of judgment? Two ways.

(1.) By the testimony of Scripture. "For God shall bring every work into judgment, with every secret thing." "For he comes, for he comes to judge the earth." The reduplication denotes the certainty. "I beheld until the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow. . . The judgment was set, and the books were opened." Dan 7:9-10.

(2.) It appears from the petty sessions kept in a man's own conscience. When a man does virtuously, conscience excuses him; when evil, conscience arraigns and condemns him. Now, what is this private session kept in the court of conscience—but a certain forerunner of that general day of judgment, when all the world shall be summoned to God's tribunal?

Why must there be a day of judgment?

That there may be a day of retribution—in which God may render to everyone according to his work. Things seem to be done very unequally in the world: the wicked to prosper—as if they were rewarded for doing evil; and the godly to suffer—as if they were punished for being good. Therefore, for vindicating the justice of God, there must be a day wherein there shall be a righteous distribution of punishments and rewards to men, according to their actions.

Who shall be judge?

The Lord Jesus Christ. "The Father has committed all judgment to the Son." John 5:22. It is an article of our creed, that "Christ shall come to judge the living and the dead." It is a great honor put upon Christ; he who was himself judged, shall be judge. He who once hung upon the cross—shall sit upon the throne of judgment! He is fit to be judge, as he partakes of both the manhood and Godhead.

(1.) Of the manhood. Being clothed with the human nature, he may be visibly seen of all. It is requisite the judge should be seen. "Behold, he comes with clouds, and every eye shall see him."

(2.) As he partakes of the Godhead. He is of infinite knowledge to understand all causes brought before him; and of infinite power to execute offenders. He is described with seven eyes, Zech 3:9, to denote his wisdom; and an iron rod, Psalm 2:9, to denote His power. He is so wise that he cannot be deceived, and so strong that he cannot be resisted.

When will the time of judgment be?

The time of the general judgment, is a secret kept from the angels. "Of that day and hour knows no man, no, not the angels of heaven." But it cannot be far off. One great sign of the approach of the day of judgment, is, "That iniquity shall abound." Sure then that day is near at hand, for iniquity never more abounded than in this age, in which lust grows hot, and love grows cold. When the elect are all converted, then Christ will come to judgment. As he who rows a ferry-boat, stays until all the passengers are taken in, and then rows away; so Christ stays until all the elect are gathered in, and then he will hasten away to judgment.

What shall be the manner of trial?

(1.) The citing of men to the court. The dead are cited as well as the living. Men, when they die, avoid the censure of our law-courts; but at the last day, they are cited to God's tribunal. "I saw the dead, small and great, stand before God." This citing of men will be by the sound of a trumpet. 1 Thess 4:16. This trumpet will sound so loud, that it will raise men from their graves. Matt 24:31. Such as will not hear the trumpet of the gospel sound "repent, and believe," shall hear the trumpet of the archangel sounding, "arise, and be judged!"

(2.) The approach of the judge to the tribunal.

(1.) This will be terrible to the wicked. How can a guilty prisoner endure the sight of the judge? If Felix trembled when Paul preached of judgment, Acts 24:25, how will sinners tremble when they shall see Christ come to judgment! Christ is described, sitting in judgment, with a fiery stream issuing from him. Dan 7:10. The Lamb of God will then be turned into a lion, the sight of whom will strike terror into sinners. When Joseph said to his brethren, "I am Joseph, your brother, whom you sold into Egypt," "they were troubled at his presence." Gen 45:4. How did their hearts smite them for their sin! So, when Christ shall come to judgment, and say, "I em Jesus, whom you sinned against; I em Jesus, whose laws you have broken, whose blood you despised. I am now come to judge you." Oh, what horror and amazement will take hold of sinners! How they will be troubled at the presence of their judge!

(2:) The approach of Christ to the bench of judicature will be comfortable to the righteous. Christ will come in splendor and great glory. His first coming in the flesh was obscure. Isa 53:2. He was like a prince in disguise; but his second coming will be illustrious; he shall come in the glory of his Father, with the holy angels. Mark 8:38. Oh, what a bright day will that be, when a vast number of angels, those morning stars, shall appear in the air, and Christ the Sun of Righteousness shall shine in splendor above the brightest cherub! He will come as a friend. Indeed, if the saints' judge were their enemy, they might fear to be condemned; but he who loves them, and prayed for them, is their judge; he who is their husband is their judge, therefore they need not fear but all things shall go well on their side.

(3.) The trial itself, which has a dark and a light side. A dark side. It will fall heavy on the wicked, when the judge being set, the books shall be opened, the book of conscience, and the book of God's remembrance. Rev 20:12. The sinners, charge being read, all their sins laid open, their murder, drunkenness, and uncleanness, Christ will say, "What can you plead for yourselves, that the sentence of death should not pass?" Then, being convicted, they will be speechless. Then follows the dismal sentence: "depart from me, you cursed ones, into everlasting fire, prepared for the devil and his angels." Matt 25:41. He who said to God, "Depart from me," Job 21:14, and to true religion, "Depart from me," must now hear that word pronounced from his judge, "Depart from me"—a dreadful, but a righteous sentence. Psalm 51:4. The sinner himself shall cry, "Guilty!" Though he has a sea of wrath, he has not one drop of injustice. When once the sentence is passed, it is irreversible; there is no appealing to a higher court. The trial has also a light side. It will increase the joy and happiness of the righteous. The day of judgment will be a day of jubilee to them.

[2] At that day Christ their judge will own them by name. Those whom the world scorned, and looked upon as madmen and fools, Christ will take by the hand, and openly acknowledge to be his favorites. What is his "confessing of men," but his openly acknowledging them to be precious in his eyes? Luke 12:8.

Christ as judge will plead for them. It is not usual to be both judge and advocate, to sit on the bench and plead; but it shall be so at the day of judgment.

(1.) Christ will plead his own blood for the saints. "These people I have purchased; they are the travail of my soul; they have sinned—but my soul was made an offering for their sin."

(2.) Christ will vindicate them from all unjust censures. They were strangely misrepresented in the world—as proud, hypocritical, factious; as Paul was called a seditious man, the head of a faction. Acts 24:5. But at the day of judgment Christ will clear their innocence; he will "bring forth their righteousness as the light." Ps 37:6. He will wipe off tears from their eyes, and dust from their names. When Moses was charged with taking too much upon him, he comforted himself with this, "Tomorrow will the Lord show who are his." Numb 16:5. So the saints' when reproached, may comfort themselves with the day of judgment, in which Christ will say who are his, and they shall come forth as the wings of a dove covered with silver.

(3.) Christ as judge will absolve his people before men and angels. As Pilate said of Christ, "I find no fault in this man." Just so, will Christ say of the elect, "I find no fault in them, I pronounce them righteous." Then follows, "Come, you blessed of my Father, inherit the kingdom." As if Christ should say, "O you happy ones, the delight of my soul, the fruit of my sufferings, stand no longer at the bar. You are heirs to the crown of heaven—enter and take possession!" At the hearing of this sentence, with what ravishing joy will the saints be filled! This word, "Come, you blessed!" will be music to their ear, and a cordial to their heart.

(4.) Christ will mention before men and angels all the good deeds the saints have done. "For I was hungry, and you fed me. I was thirsty, and you gave me a drink. I was a stranger, and you invited me into your home." Matthew 25:35. You who have wept in secret for sin, that have shown any love for Christ's name, that have been rich in good works; Christ will take notice of it at the last day, and say, "Well done, good and faithful servant!" He himself will be the herald to proclaim your praises; thus it shall be done to the man whom Christ delights to honor.

(5.) Christ will call his saints from the bar, to sit upon the bench with him to judge the world. "Behold, the Lord comes with ten thousands of his saints, to execute judgment upon all." "Know you not, that the saints shall judge the world?" The saints shall sit with Christ in judgment as justices of peace with the judge; they shall applaud Christ's righteous sentence on the wicked, and, as it were, vote with Christ. As it is a great honor to the saints, so it must needs add to the sorrows of the wicked, to see those whom they once hated and derided, sit as judges upon them!

(6.) The saints shall be fully crowned with the enjoyment of God forever. They shall be in his sweet presence, "in whose presence is fullness of joy," and this shall be forever. The banner of God's love shall be eternally displayed. The joys of heaven shall be without intermission and expiration, "and so shall we ever be with the Lord."

Use one: It is dreadful news to the wicked, that they shall "not stand in judgment," that they shall come to judgment—but shall not stand in judgment; they shall not stand acquitted, they shall not stand with boldness—but sneak and hang down their heads, and not be able to look their judge in the face. But it is great consolation to the godly. When the apostle had said, "The Lord shall descend from heaven with a shout, with the voice of the archangel, and the trumpet of God," he presently adds, "Therefore comfort one another with these words."

(1.) The day of judgment is comfort in respect of weakness of grace. A Christian is ready to be troubled to see his grace so minute and imperfect. But, at the last day, if Christ find but a grain of true grace, it shall be accepted. If you have true gold, though it is very little, Christ will put his merits into the scales, and make it pass current.

(2.) What a comfort is it to such of the saints who have met with unrighteous judgment in the world, who have been wronged of their estates in lawsuits, or had their lives taken away by an unrighteous sentence: Christ will judge things over again, and will give a righteous sentence. If your estates have been taken away wrongfully, you shall be restored a thousandfold at the day of judgment. If you have lost your lives for Christ, you shall not lose your crown; you shall wear an unfading garland made of the flowers of paradise.

Use two: Meditate much upon the day of judgment. Feathers swim upon the water—but gold sinks into it; so, light, feathery people float in vanity; they mind not the day of judgment; but serious spirits sink deep into the thoughts of it.

(1.) The meditation of this last day should make us very sincere. We should labor to approve our hearts to God, the great judge and umpire of the world. It is easy to look good before men—but there is no dissembling or prevaricating with God. He sees what the heart is—and will accordingly pass his verdict.

(2.) The meditation of Christ's coming to judge us, should keep us from judging our brethren. We are apt to judge the final state of others; which is for men to step into Christ's place, and take his work out of his hand. "Who are you that judge another?" You who pass a rash sentence upon another, you must come yourself shortly to be judged, and then, perhaps, he may be acquitted, and you condemned!

Use three: So live, that, at the last day of judgment, you may be sure to be acquitted, and have the glorious privileges with which the saints shall be crowned.

How is that?

(1.) If you would stand acquitted at the day of judgment, then

(1:) Labor to get into Christ. "That I may be found in him." Faith implants us into Christ, it engarrisons us in him, and then "there is no condemnation." There is no standing before Christ—but by being in Christ.

(2:) Labor for humility, which is a kind of self-annihilation. "Though I am nothing." Christian, have you great abilities? Can you cover them with the veil of humility, as Moses, when his face shone, put a veil over it? If you are humble, you shall be acquitted at the day of judgment. "He shall save the humble person." A humble man judges himself for his sins, and Christ will acquit those who judge themselves.

(2.) If you would stand acquitted at the last day, keep a clear conscience. Do not load yourself with guilt, and furnish your judge with matter against you. "The Lord," says Paul, "has appointed a day in which he will judge the world." How would Paul fit himself for that day? "Herein do I exercise myself, to have always a conscience void of offence toward God and toward men." Be careful of the first and second table; be holy and just. Have hearts without false aims, and hands without false weights. Keep conscience as clear as your eye, that no dust of sin fall into it. Those who sin against conscience, will be shy of their judge; as such as take in prohibited goods cannot endure to see the searchers that are appointed to open their packs. Christian, your pack will be opened at the last day, I mean, your conscience (and Christ is the searcher), to see what sins, what prohibited goods you have taken in; and then he proceeds to judgment. Oh! be sure to keep a good conscience; which is the best way to stand with boldness at the day of judgment. The voice of conscience is the voice of God. If conscience, upon just grounds, acquits us, God will acquit us. "If our heart condemns us not, then have we confidence toward God."

(3.) If you would stand acquitted at the last day, trade with your talents for God's glory; lay out yourselves for him; honor him with your substance; relieve Christ's members, that you may be acquitted. He who had five talents traded with them, and made them five talents more; "His Lord said unto him, Well done, good and faithful servant!"

(4.) If you would stand acquitted at the day of judgment, get a sincere love to the saints. Love is the truest touchstone of sincerity. To love grace for grace, shows the spirit of God to be in a man. Does conscience witness for you? Are you perfumed with this sweet spice of love? Do you delight most in those in whom the image of God shines? Do you reverence their graces? Do you bear with their infirmities? A blessed evidence that you shall be acquitted in the day of judgment. "We know that we have passed from death to life, because we love the brethren." 1 John 3:14.

The Ten Commandments

by Thomas Watson

I. INTRODUCTION

Obedience

Love

The Preface to the Commandments

The Right Understanding of the Law

PART II: THE TEN COMMANDMENTS

The First Commandment

The Second Commandment

The Third Commandment

The Fourth Commandment

The Fifth Commandment

The Sixth Commandment

The Seventh Commandment

The Eighth Commandment

The Ninth Commandment

The Tenth Commandment

PART III. THE LAW AND SIN

Man's Inability to keep the Moral Law

Degrees of Sin

The Wrath of God

PART IV: THE WAY OF SALVATION

Faith

Repentance

The Word

The Lord's Supper

Prayer

1. INTRODUCTION

OBEDIENCE

"O Israel, be quiet and listen! Today you have become the people of the Lord your God. So obey the Lord your God by keeping all these commands and laws that I am giving you today." Deuteronomy 27:9-10

What is the DUTY which God requires of man?

Obedience to his revealed will.

It is not enough to hear God's voice—but we must obey. Obedience is a part of the honor we owe to God. "If then I be a Father, where is my honor?" Mal 1:6. Obedience carries in it, the life-blood of religion. "Obey the Lord your God by keeping all these commands and laws that I am giving you today." Obedience without knowledge is blind, and knowledge without obedience is lame. Rachel was fair to look upon—but, being barren, said, "Give me children, or I die!" Just so, if knowledge does not bring forth the child of obedience, it will die. "To obey is better than sacrifice." 1 Sam 15:22. Saul thought it was enough for him to offer sacrifices, though he disobeyed God's command; but "to obey is better than sacrifice." God disclaims sacrifice, if obedience is lacking. "I spoke not unto your fathers concerning burnt offerings—but this thing commanded I them, saying, Obey my voice." Jer 7:22. Not but that God did enjoin those religious rites of worship; but the meaning is that he looked chiefly for obedience—without which, sacrifice was but devout folly! The end why God has given us his laws—is obedience. "You must obey all my regulations and be careful to keep my laws, for I, the Lord, am your God." Lev 18:4. Why does a king publish an edict—but that it may be observed?

What is the RULE of obedience?

The written Word of God. That is proper obedience—which the Word requires. Our obedience must correspond with the Word, as the copy with the original. To seem to be zealous, if it be not according to the Word, is not obedience—but will-worship. Popish traditions which have no footing in the Word, are abominable; and God will say, "Who has required this at your hand?" Isa 1:12. The apostle condemns the worshiping of angels, which had a show of humility. Col 2:18. The Jews might say they were loath to be so bold as to go to God in their own persons; they would be more humble, and prostrate themselves before the angels, and desire them to present their petitions to God; but this show of humility was hateful to God, because there was no Scripture to warrant it.

What are the INGREDIENTS in our obedience, which make it acceptable to God?

(1) It must be FREE and CHEERFUL, or it is penance, not sacrifice. "If you are willing and obedient." Isa 1:19. Though we serve God with weakness, it must be with willingness. You love to see your servants go cheerfully about their work. Under the law, God will have a free-will offering. Deut 16:10. Hypocrites obey God grudgingly, and against their will; they do good but not willingly. Cain brought his sacrifice—but not his heart. It is a true rule—what the heart does not do, is not done. Willingness is the soul of obedience. God sometimes accepts of willingness without the work—but never of the work without willingness. Cheerfulness shows that there is love in the duty. And love is to our services, what the sun is to fruit—it mellows and ripens them, and makes them come off with a better relish.

(2) Obedience must be DEVOUT and FERVENT. "Fervent in spirit," etc. Rom 12:11. As water that boils over; so the heart must boil over with hot affections in the service of God. The glorious angels, who, for burning in fervor and devotion, are called seraphim, are chosen by God to serve him in heaven. The snail under the law was unclean, because it is a dull, slothful creature. Obedience without fervency, is like a sacrifice without fire. Why should not our obedience be lively and fervent? God deserves the flower and strength of our affections. Domitian would not have his statue carved in wood or iron—but made of gold. Lively affections make golden services. It is fervency that makes obedience acceptable. Elijah was fervent in spirit, and his prayer opened and shut heaven; and again he prayed, and fire fell on his enemies. 2 Kings 1:10. Elijah's prayer fetched fire from heaven, because, being fervent, it carried fire up to heaven.

(3) Obedience must be EXTENSIVE, it must reach to all God's commands. "Then shall I not be ashamed, when I have respect unto all your commandments." Psalm 119:6. All God's requirements demand equal effort. There is a stamp of divine authority upon all God's commands,. If I obey one precept because God commands, I must obey all. True obedience runs through all duties of religion, as the blood through all the veins, or the sun through all the signs of the zodiac. A good Christian makes gospel piety and moral equity kiss each other. Herein some discover their hypocrisy: they will obey God in some things which are more easy—and may raise their reputation. But other things they leave undone. "One thing you lack!" Mark 10:21. Herod would hear John Baptist—but not leave his incest. Some will pray—but not give alms; others will give alms—but not pray. "You pay tithe of mint and anise—and have omitted the weightier matters of the law—judgement, mercy and faith." Matt 23:23. The badger has one foot shorter than the other; so these hypocrites are shorter in some duties than in others. God likes not such partial servants, who will do some part of the work he sets them about, and leave the other undone.

(4) Obedience must be SINCERE. We must aim at the glory of God in it. In religion—the end is all. The end of our obedience must not be to stop the mouth of conscience, or to gain applause or preferment; but that we may grow more like God, and bring more glory to him. "Do all to the glory of God." 1 Cor 10:31. That which has spoiled many glorious actions, and made them lose their reward, is, that men's aims have been wrong. The Pharisees gave alms—but blew a trumpet that they might have the glory of men. Matt 6:2. Alms should shine—but not blaze. Jehu did well in destroying the Baal-worshipers, and God commended him for it; but, because his aims were not good (for he aimed at settling himself in the kingdom), God looked upon it as no better than murder. "I will avenge the blood of Jezreel upon the house of Jehu." Hos 1:4. O let us look to our ends in obedience; it is possible the action may be right, and not the heart. 2 Chron 25:2. Amaziah did that which was right in the sight of the Lord—but not with a perfect heart. Two things are chiefly to be eyed in obedience, the principle and the end. Though a child of God shoots short in his obedience, he takes a right aim!

(5) Obedience must be in and through CHRIST. "He has made us accepted in the beloved." Eph 1:6. Not our obedience—but Christ's merits, which procure acceptance with God. In every part of worship we must present Christ to God in the arms of our faith. Unless we serve God thus, in hope and confidence of Christ's merits, we rather provoke him than please him. As, when king Uzziah would offer incense without a priest, God was angry with him, and struck him with leprosy (2 Chron 26:20). Just so, when we do not come to God in and through Christ, we offer up incense to him without a priest, and what can we expect but severe rebukes?

(6) Obedience must be CONSTANT. "Blessed is he who does righteousness at all times." Psalm 106:3. True obedience is not like a high flush of the face, when in a fit—but it is a steady complexion. It is like the fire on the altar, which was always kept burning. Lev 6:13. Hypocrites' obedience is but for a season; it is like plastering work, which is soon washed off; but true obedience is constant. Though we meet with affliction, we must go on in our obedience. "The righteous shall hold on his way." Job 17:9. We have vowed constancy; we have vowed to renounce the pomps and vanities of the world, and to fight under Christ's banner to death. When a servant has entered into covenant with his master, and the indentures are sealed, he cannot go back, he must serve out his time; so there are indentures drawn in baptism, and in the Lord's Supper the indentures are renewed and scaled on our part, that we will be faithful and constant in our obedience; therefore we must imitate Christ, who became obedient unto death. Phil 2:8. The crown is set upon the head of perseverance. "He who keeps my works unto the end, I will give him the morning star." Rev 2:26, 28.

Use 1. This condemns those who live in contradiction to the text, and have cast off the yoke of obedience. "As for the Word that you have spoken unto us in the name of the Lord, we will not hearken unto you." Jer 44:16. God bids men pray in their family—but they live in the total neglect of it; he bids them sanctify the Sabbath—but they follow their pleasures on that day; he bids them abstain from the appearance of sin—but they do not abstain from the act of sin; they live in the act of revenge, and in the act of uncleanness. This is a high contempt of God; it is rebellion, and rebellion is as the sin of witchcraft.

Why is it, that men do not obey God? They know their duty—but do it not.

(1) The not obeying God is for lack of faith. "Who has believed our report?" Isa 53:1: Did men believe—that sin were so bitter, and that hell followed at the heels of it—would they go on in sin? Did they believe there was such a reward for the righteous, and that godliness was great gain—would they not pursue it? But they are atheists, not fully brought into the belief of these things; hence it is that they obey not. Satan's masterpiece, his dragnet by which he drags millions to hell, is to keep them in unbelief! He knows, if he can but keep them from believing the truth, he is sure to keep them from obeying it.

(2) The not obeying God, is for lack of self-denial. God commands one thing, and men's lusts command another; and they will rather die, than deny their lusts. If lust cannot be denied, God cannot be obeyed.

Use 2. Obey God's voice. This is the beauty of a Christian.

What are the great arguments or incentives to obedience?

(1) Obedience makes us precious to God, his favorites. "Now if you will obey me and keep my covenant, you will be my own special treasure!" You shall be my portion, my jewels, the apple of my eye. Exod 19:5. "You are honored, and I love you." Isa 43:4.

(2) There is nothing lost by obedience. To obey God's will is the wav to have our will.

[1] Would we have a blessing in our estates? Let us obey God. "If you shall hearken to the voice of the Lord, to do all his commandments, blessed shall you be in the field: blessed shall be your basket and your store." Deut 28:1, 3, 5. To obey is the best way to thrive in your estates.

[2] Would we have a blessing in our souls? Let us obey God. "Obey, and I will be your God." Jer 7:23. My Spirit shall be your guide, sanctifier, and comforter. Christ "became the author of eternal salvation unto all those who obey him." Heb 5:9. While we please God with our obedience, we also please ourselves. While we give him the duty—he gives us the dowry. You lose nothing by obeying God. The obedient son has the inheritance settled on him. Obey, and you shall have a kingdom. "It is your Father's good pleasure to give you the kingdom." Luke 12:32.

(3) Disobedience is a great sin!

[1] Disobedience is an IRRATIONAL sin. We are not able to stand it out, in defiance against God. "Are we stronger than he?" Will the sinner go to measure arms with God? 1 Cor 10:22. He is God Almighty, who can command legions of angels. If we have no strength to resist him—it is irrational to disobey him.

It is irrational, as it is against all law and equity. We have our daily subsistence from him; in him we live and move. Is it not just that as we live by him, we should live to him? that as he gives us our allowance, so we should give him our allegiance?

[2] Disobedience is a DESTRUCTIVE sin. "The Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire, taking vengeance on those who obey not the gospel." 2 Thess 1:7, 8. He who refuses to obey God's will in commanding, shall be sure to obey his will in punishing! While the sinner thinks to slip the knot of obedience, he twists the cord of his own damnation, and he perishes without excuse. "The servant which knew his lord's will, neither did according to his will—shall be beaten with many stripes!" Luke 12:47. God will say, "Why did you not obey? you knew how to do good—but did not; therefore your blood is upon your own head."

Use 3. What MEANS shall we use that we may obey?

(1) Serious consideration. Consider, that God's commands are not grievous: he commands nothing unreasonable. 1 John 5:3. It is easier to obey the commands of God, than the commands of sin. The commands of sin are burdensome—let a man be under the power of any lust, how he tires himself! what hazards he runs, even to endangering his health and soul, that he may satisfy his lusts! "They weary themselves to commit iniquity;" and are not God's commands more easy to obey? Chrysostom says, "Virtue is easier than vice; temperance is less burdensome than drunkenness." Some have gone with less pains to heaven—than others to hell!

God commands nothing but what is beneficial. "And now, Israel, what does the Lord require of you—but to fear the Lord your God, and to keep his statutes, which I command you this day, for your good." Deut 10:12, 13. To obey God, is not so much our duty—as our privilege; his commands carry food in the mouth of them. He bids us repent—and why? That our sins may be blotted out. Acts 3:19. He commands us to believe—and why? That we may be saved. Acts 16:31. There is love in every command. It is as if a king should bid one of his subjects dig in a gold mine, and then keep the gold for himself.

(2) Earnest supplication. Implore the help of the Spirit to carry you on in obedience. God's Spirit makes obedience easy and delightful. If the loadstone draws the iron—it is not hard for it to move; so if God's Spirit quickens and draws the heart—it is not hard to obey. When a gale of the Spirit blows, we go full sail in obedience. Turn his promise into a prayer. "I will put my Spirit within you, and cause you to walk in my statutes." Ezek 36:27. The promise encourages us, the Spirit enables us to obey.

LOVE

The rule of obedience being the moral law, comprehended in the Ten Commandments; the next question is: What is the SUMMARY of the Ten Commandments?

"You must love the Lord your God with all your heart, all your soul, and all your strength." Deuteronomy 6:5

The summary of the Ten Commandments is love. The duty called for is love, yes, the strength of love, "with all your heart, all your soul, and all your strength." God will lose none of our love. Love is the soul of religion, and that which constitutes a real Christian. Love is the queen of graces; it shines and sparkles in God's eye, as the precious stones on the breastplate of Aaron.

What is love?

It is a holy fire kindled in the affections, whereby a Christian is carried out strongly after God as the supreme good.

What is the antecedent of love to God?

The antecedent of love is knowledge. The Spirit shines upon the understanding, and reveals the beauties of wisdom, holiness, and mercy in God; and these are the loadstone to entice and draw out love to God. Those who do no know God, cannot love him. If the sun has set in the understanding, there must needs be night in the affections.

Wherein does the formal nature of love consist?

The nature of love consists in delighting in an object. "The lover's delight in his beloved," Aquinas. This is loving God, to take delight in him. "Delight yourself also in the Lord" (Psalm 37:4), as a bride delights herself in her jewels. Grace changes a Christian's aims and delights.

How must our love to God be qualified?

(1) If it is a sincere love, we love God with all our heart. "You shall love the Lord your God with all your heart." God will have the whole heart. We must not divide our love between him, and sin. The true mother would not have the child divided, nor will God have the heart divided; it must be the whole heart.

(2) We must love God for himself, for his own intrinsic excellencies. We must love him for his loveliness. "It is a harlot's love to love the portion, more than the person." Hypocrites love God because he gives them corn and wine. The sincere Christian loves God for himself; for those shining perfections which are in him. Gold is loved for itself.

(3) We must love God with all our might, in the Hebrew text, "with all our vehemency." We must love God, as much as we are able. Christians should be like seraphim, burning in holy love. We can never love God as much as he deserves. Even the angels in heaven cannot love God as much as he deserves.

(4) Love to God must be active in its sphere. Love is an industrious affection! It sets the head studying for God, hands working, feet running in the ways of his commandments. It is called the labor of love. 1 Thess 1:3. Mary Magdalene loved Christ, and poured her ointments on him. We think we never do enough, for the person whom we love.

(5) Love to God must be superlative. God is the essence of beauty, a whole paradise of delight. He must have a priority in our love. Our love to God must be above all other things—as the oil swims above the water. We must love God above estate and relations. Great is the love to relations. There is a story in the French Academy, of a daughter, who, when her father was condemned to die by hunger, gave him suck with her own breasts. But our love to God must be above father and mother. Matt 10:37. We may give the creature the milk of our love—but God must have the cream! The spouse keeps the juice of her pomegranates, for Christ. Canticles 8:2.

(6) Our love to God must be constant, like the fire which the Vestal virgins kept in Rome, which did not go out. Love must be like the motion of the pulse, which beats as long as there is life. "Many waters cannot quench love," not the waters of persecution. Canticles 8:7. "Rooted in love." Eph 3:17. A branch withers, which does not grow on a root; so love, that it may not die, must be well rooted.

What are the visible SIGNS of true love to God?

1. If we love God—our desire will be after him. "The desire of our soul is to your name." Isa 26:8. He who loves God, breathes after communion with him. "My soul thirsts for the living God." Psalm 42:2. People in love desire to be often conferring together. He who loves God, desires to be much in his presence. He loves the ordinances: they are the looking-glass where the glory of God is resplendent; in the ordinances we meet with him whom our souls love; we have God's smiles and whispers, and some foretastes of heaven. Such as have no desire after ordinances, have no love to God.

2. He who loves God—cannot find contentment in anything without him. Give a hypocrite who pretends to love God corn and wine—and he can be content without God; but a soul fired with love to God, cannot be without him. Lovers faint away, if they have not a sight of the object loved. A gracious soul can do without health—but cannot do without God, who is the health of his countenance. Psalm 43:5. If God should say to a soul that entirely loves him, "Take your ease, swim in pleasure, solace yourself in the delights of the world; but you shall not enjoy my presence;" this would not content it. Nay, if God should say, "I will let you be taken up to heaven—but I will retire into another room, and you shall not see my face;" it would not content the soul. It is hell to be without God. The philosopher says there can be no gold without the influence of the sun; certainly there can be no golden joy in the soul, without God's sweet presence and influence.

3. He who loves God—hates that which would separate between him and God—and that is sin. Sin makes God hide his face; therefore, the keenness of a Christian's hatred is set against it. "I hate every false way." Psalm 119:128. Antipathies can never be reconciled; one cannot love health—but he must hate poison; so we cannot love God—but we must hate sin, which would destroy our communion with him.

4. The fourth visible sign of love to God—is sympathy. Friends who love, grieve for the evils which befall each other. Homer, describing Agamemnon's grief, when he was forced to sacrifice his daughter, brings in all his friends weeping with him, and accompanying him to the sacrifice, in mourning. Lovers grieve together. If we have true love in our heart to God, we cannot but grieve for those things which grieve him; we shall lay to heart his dishonors; the luxury, drunkenness, contempt of God and true religion. "Rivers of waters run down my eyes," etc. Psalm 119:136. Some speak of the sins of others, and laugh at them; but they surely have no love to God—who can laugh at that which grieves his Spirit! Does he love his father who can laugh to hear him reproached?

5. He who loves God—labors to render him lovely to others. He not only admires God—but speaks in his praises, that he may allure and draw others to be in love with him. She that is in love, will commend her lover. The lovesick spouse extols Christ, she makes a praiseful oration of his worth, that she might persuade others to be in love with him. "My lover is dark and dazzling, better than ten thousand others! His head is the finest gold, and his hair is wavy and black. His eyes are like doves beside brooks of water; they are set like jewels. His cheeks are like sweetly scented beds of spices. His lips are like perfumed lilies. His breath is like myrrh. His arms are like round bars of gold, set with chrysolite. His body is like bright ivory, aglow with sapphires. His legs are like pillars of marble set in sockets of the finest gold, strong as the cedars of Lebanon. None can rival him. His mouth is altogether sweet; he is lovely in every way! Such, O women of Jerusalem, is my Lover, my Friend." Song of Songs 5:10-16

True love to God cannot be silent, it will be eloquent in setting forth his renown. There is no better sign of loving God—than to make him appear lovely, and to draw converts to him.

6. He who loves God—weeps bitterly for his absence. Mary comes weeping, "They have taken away my Lord!" John 20:13. One cries, "My health is gone!" another, "My estate is gone!" but he who is a lover of God, cries out, "My God is gone! I cannot enjoy him whom I love!" What can all worldly comforts do, when once God is absent? It is like a funeral banquet, where there is much food—but no cheer. "I went mourning without the sun." Job 30:28. If Rachel mourned greatly for the loss of her children, what pencil can shadow out the sorrow of that Christian who has lost God's sweet presence? Such a soul pours forth floods of tears; and while it is lamenting, seems to say thus to God, "Lord, you are in heaven, hearing the melodious songs and triumph of angels; but I sit here in the valley of tears, weeping because you are gone. Oh, when will you come to me, and revive me with the light of your countenance! Or, Lord, if you will not come to me, let me come to you, where I shall have a perpetual smile of your face in heaven and shall never more complain—that My beloved has withdrawn himself."

7. He who loves God—is willing to do and suffer for him. He subscribes to God's commands, he submits to his will. He subscribes to his commands. If God bids him mortify sin, or love his enemies, or be crucified to the world—he obeys. It is a vain thing for a man to say he loves God—and slight his commands! He submits to his will. If God would have him suffer for him, he does not dispute—but obeys. "Love endures all things." 1 Cor 13:7. Love made Christ suffer for us—and love will make us suffer for him. It is true that every Christian is not a martyr, but he has a spirit of martyrdom in him; he has a disposition of mind to suffer, if God calls him to it. "I am ready to be offered." 2 Tim 4:6. Not only the sufferings were ready for Paul—but he was ready for the sufferings. Origin chose rather to live in exile, than to deny the faith, and be great in the prince's favor. Rev 12:11. Many say they love God—but will not suffer the loss of anything for him. If Christ would have said to us, "I love you well, you are dear to me—but I cannot suffer for you, I cannot lay down my life for you," we would have questioned his love very much; and may not the Lord question ours, when we pretend love to him—but will endure nothing for his sake?

Use one. What shall we say to those who have not a grain of love in their hearts to God? They have their life from him—yet do not love him. He spreads their table every day—yet they do not love him. Sinners dread God as a judge—but do not love him as a father. All the strength in the angels cannot make the heart love God; judgements will not do it. Omnipotent grace alone, can make a stony heart melt in love to God. How sad is it to be void of love to God. When the body is cold, and has no heat, it is a sign of death. Just so, he is spiritually dead—who has no heat of love in his heart to God. Shall such live with God—who do not love him? Will God lay an enemy in his bosom? Those who will not be drawn with cords of love—shall be bound in chains of darkness!

Use two. Let us be persuaded to love God with all our heart and might. O let us take our love off from other things, and place it upon God. Love is the heart of religion, the fat of the offering; it is the grace which Christ inquires most after. "Simon do you love me?" John 21:15. Love makes all our services acceptable, it is the musk which perfumes them. It is not so much duty, as love to duty, which God delights in; therefore serving and loving God are put together. Isa 56:6. It is better to love him than to serve him. Obedience without love, is like wine without the spirits. O then, be persuaded to love God with all your heart and might.

(1) It is nothing but your love, which God desires. The Lord might have demanded your children to be offered in sacrifice; he might have bid you cut and lance yourselves, or lie in hell awhile! But he only desires your love—he would only have this flower. Is it a hard request, to love God? Was ever any debt easier paid than this? Is it any labor for the wife to love her husband? Love is delightful. "Love must by definition be sweet." Bernard. What is there in our love—that God should desire it? Why would a king desire the love of a woman who is in debt and diseased? God does not need our love. There are angels enough in heaven to adore and love him! What is God the better for our love? It adds not the least cubit to his essential blessedness. He does not need our love, and yet he seeks it. Why does he desire us to give him our heart? Prov 23:26. Not that he needs our heart—but that he may make it better.

(2) Great will be our advantage if we love God. He does not court our love—that we should lose by it. "Eye has not seen, nor ear heard, the things which God has prepared for those who love him." 1 Cor 2:9. If you will love him, you shall have such a reward as exceeds your imagination. He will betroth you to himself in the dearest love. "I will betroth you unto me forever, in loving kindness and in mercies." Hos 2:19. "The Lord your God will rest in his love, he will joy over you with singing." Zeph 3:17. If you love God, he will give you an interest in all his riches and glories; he will give you heaven and earth for your dowry; he will set a crown on your head. Vespasian the emperor gave a great reward to a woman who came to him, and professed she loved him; but God gives a crown of eternal life to those who love him. James 1:12.

(3) Love is the only grace that shall live with us in heaven. In heaven we shall need no repentance, because we shall have no sin. We shall need no faith, because we shall see God face to face. But love to God shall abide forever. "Love never fails." 1 Cor 13:8. How should we nourish this grace which shall outlive all the graces, and run parallel with eternity!

(4) Our love to God, is a sign of his love to us. "We love him because he first loved us." 1 John 4:19. By nature we have no love to God; we have hearts of stone. Ezek 36:26. And how can any love be in hearts of stone? Our loving him—is a result of his loving us. If the glass burn, it is because the sun has shone on it; so if our hearts burn in love, it is a sign the Sun of Righteousness has shone upon us.

Use three. What shall we do in order to love God aright?

(1) Wait on the preaching of the Word. As faith comes by hearing, so does love. The Word sets forth God in his incomparable excellencies; it deciphers and pencils him out in all his glory, and a sight of his beauty inflames love.

(2) Beg of God that he will give you a heart to love him. When king Solomon asked wisdom of God, it pleased the Lord. 1 Kings 3:10. So, when you cry to God, "Lord give me a heart to love you, it is my grief I can love you no more!" Surely this prayer will please the Lord, and he will pour out his Spirit upon you. His golden oil will make the lamp of your love burn bright.

(3) You who have love to God, keep it flaming upon the altar of your heart. Love, like fire, is ever ready to go out. "You have left your first love." Rev 2:4. Through neglect of duty, or too much love of the world, our love to God will cool. O preserve your love to him. As you would be careful to preserve the natural heat in your body, so be careful to preserve the heat of love to God in your soul. Love is like oil to the wheels, it quickens us in God's service. When you find love abate and cool, use all means to quicken it. When the fire is going out, you throw on fuel; so when the flame of love is going out, make use of the ordinances as sacred fuel to keep the fire of your love burning!

The PREFACE to the Commandments

"God spoke all these words—I am the Lord your God, who brought you out of Egypt, out of the land of slavery." Exodus 20:1-2

"Godspoke all these words." This is like the sounding of a trumpet before a solemn proclamation. Other parts of the Bible are said to be uttered by the mouth of the holy prophets (Luke 1:70)—but here God spoke in his own person. Observe:

(1) The lawgiver. "God spoke." There are two things requisite in a lawgiver:

[1] Wisdom. Laws are founded upon reason; and he must be wise, who makes laws. God, in this respect, is most fit to be a lawgiver: "he is wise in heart." Job 9:4. He has a monopoly of wisdom. "The only wise God." 1 Tim 1:17. Therefore he is the fittest to enact and constitute laws.

[2] Authority. If a subject makes laws, however wise they may be, they lack the stamp of authority. God has the supreme power in his hand: he gives being to all; and he who gives men their lives, has most right to give them their laws.

(2) The law itself. "All these words." That is, all the words of the moral law, which is usually styled the decalogue, or ten commandments. It is called the moral law because it is the rule of life and morality. "The Scripture, as Chrysostom says, "is a garden, and the moral law is the chief flower in it." It is a banquet, and the moral law is the chief dish in it.

The moral law is perfect. "The law of the Lord is perfect." Psalm 19:7. It is an exact model and platform of true religion; it is the standard of truth, the judge of controversies, the pole-star to direct us to heaven. "The commandment is a lamp." Prov 6:23. Though the moral law is not a Christ to justify us; it is a rule to instruct us.

The moral law is unalterable; it remains still in force. Though the ceremonial and judicial laws are abrogated, the moral law delivered by God's own mouth is of perpetual use in the church. It was written in tables of stone, to show its perpetuity.

The moral law is very illustrious and full of glory. God put glory upon it in the manner of its promulgation.

[1] The people, before the moral law was delivered, were to wash their clothes, whereby, as by a type, God required the sanctifying of their ears and hearts to receive the law. Exod 19:10.

[2] There were bounds set that none might touch the mount, which was to produce in the people reverence to the law. Exod 19:12.

[3] God wrote the law with his own finger, which was such an honor put upon the moral law, as we read of no other such writing. Exod 31:18. God by some mighty operation, made the law legible in letters, as if it had been written with his own finger.

[4] God's putting the law in the ark to be preserved, was another signal mark of honor put upon it. The ark was the cabinet in which He put the ten commandments, as ten jewels.

[5] At the delivery of the moral law, many angels were in attendance. Deut 33:2. A parliament of angels was called, and God himself was the speaker.

Use one. Here we may notice God's goodness, who has not left us without a law. He often sets down the giving his commandments as a demonstration of his love. "He has not dealt so with any nation: and as for his judgements they have not known them." Psalm 147:20. "You gave them true laws, good statutes and commandments." Neh 9:13. What a strange creature would man be—if he had no law to direct him! There would be no living in the world; we would have none born but Ishmaels—every man's hand would be against his neighbor. Man would grow wild if he had not affliction to tame him, and the moral law to guide him. The law of God is a hedge to keep us within the bounds of sobriety and piety.

Use two. If God spoke all these words of the moral law, then it condemns:

(1) If God spoke all these words of the moral law, then it condemns the Marcionites and Manichees, who speak lightly, yes, blasphemously, of the moral law; who say it is below a Christian, it is carnal; which the apostle confutes, when he says, "The law is spiritual—but I am carnal." Rom 7:14.

(2) If God spoke all these words of the moral law, then it condemns the Antinomians, who will not admit the moral law to be a rule to a believer. We do not say that he is under the curse of the law—but the commands of the law. We do not say that the moral law is a Christ—but it is a star to lead to Christ. We do not say that it saves—but sanctifies. Those who cast God's law behind their backs—God will cast their prayers behind his back. Those who will not have the law to rule them—shall have the law to judge them.

(3) If God spoke all these words of the moral law, then it condemns the Papists, who, as if God's law were imperfect, and when he spoke all these words he did not speak enough—add to it their canons and traditions. This is to usurp God's wisdom—as if he knew not how to make his own law. This surely is a high provocation. "If any man shall add to these things, God shall add unto him the plagues that are written in this book." Rev 22:18. As it is a great evil to add anything to a man's sealed will, so much more to add anything to the law which God himself spoke, and wrote with his own fingers!

Use three. If God spoke all the words of the moral law, several duties are enjoined upon us:

(1) If God spoke all these words, then we must HEAR all these words. The words which God speaks are too precious to be lost. As we would have God hear all our words when we pray—so we must hear all his words when he speaks. We must not be as the deaf adder, which stops her ears. He who stops his ears when God cries, shall cry himself—and not be heard.

(2) If God spoke all these words, then we must attend to them with REVERENCE. Every word of the moral law is an oracle from heaven. God himself is the preacher—which calls for reverence. If a judge gives a charge upon the bench, all attend with reverence. In the moral law God himself gives a charge, "God spoke all these words!" With what veneration, therefore, should we attend! Moses took off his shoes from his feet, in token of reverence, when God was about to speak to him. Exod 3:5, 6.

(3) If God spoke all these words of the moral law, then we must REMEMBER them. Surely all which God speaks—is worth remembering. Those words are weighty, which concern salvation. "It is not a vain thing for you, because it is your life." Deut 32:47. Our memory should be like the chest in the ark, where the law was kept. God's oracles are ornaments, and shall we forget them? "Does a young woman forget her jewelry? Does a bride hide her wedding dress? No! Yet for years on end my people have forgotten me." Jer 2:32.

(4) If God spoke all these words, then BELIEVE them. See the name of God written upon every commandment. The heathens, in order to gain credit to their laws, reported that they were inspired by the gods at Rome. The moral law fetches its pedigree from heaven. God spoke all these words. Shall we not give credit to the God of heaven? How would the angel confirm the women in the resurrection of Christ? "Lo—I have told you." Matt 28:7. I speak in the word of an angel. Much more should the moral law be believed, when it comes to us in the Word of God. "God spoke all these words." Unbelief enervates the virtue of God's Word, and makes it prove abortive. "The Word did not profit them—not being mixed with faith." Heb 4:2. Eve gave more credit to the devil when he spoke—than she did to God!

(5) If God spoke all these words, then LOVE the commandments. "Oh, how love I your law! it is my meditation all the day." Psalm 119:97. "Consider how I love your precepts." Psalm 119:159. The moral law is the copy of God's will, our spiritual directory; it shows us what sins to avoid, what duties to pursue. The ten commandments are a chain of pearls to adorn us, they are our treasury to enrich us; they are more precious than lands of spices, or rocks of diamonds. "The law of your mouth is better unto me than thousands of gold and silver." Psalm 119:72. The law of God has truth and goodness in it. Neh 9:13. Truth, for God spoke it; and goodness, for there is nothing the commandment enjoins—but it is for our good. O then, let this command our love.

(6) If God spoke all these words, then TEACH your children the law of God. "These words, which I command you this day, shall be in your heart, and you shall teach them diligently unto your children." Deut 6:6, 7. He who is godly, is both a diamond and a loadstone: a diamond for the sparkling of his grace, and a loadstone for his attractive virtue in drawing others to the love of God's precepts. "A godly man benefits others more than himself." You who are parents, discharge your duty. Though you cannot impart grace to your children—yet you may impart knowledge. Let your children know the commandments of God. "You shall teach them your children." Deut 11:19. You are careful to leave your children a portion: leave the oracles of heaven with them; instruct them in the law of God. If God spoke all these words, you may well speak them over again to your children.

(7) If God spoke all these words, the moral law must be OBEYED. If a king speaks, his word commands allegiance; much more, when God speaks, must his words be obeyed. Some will obey partially, obey some commandments, not others; like a plough, which, when it comes to a stiff piece of earth, makes a baulk. But God, who spoke all the words of the moral law, will have all obeyed. He will not dispense with the breach of one law. Princes, indeed, for special reasons, sometimes dispense with penal statutes, and will not enforce the severity of the law; but God, who spoke all these words, binds men with a subpoena to yield obedience to every law.

This condemns the church of Rome, which, instead of obeying the whole moral law, blots out one commandment, and dispenses with others. They leave the second commandment out of their catechism, because it condemns the making of images. And to fill up the number of ten, they divide the tenth commandment into two separate commandments. Thus, they incur that dreadful condemnation: "If any man shall take away from the words of this book, God shall take away his part out of the book of life!" Rev 22:19. As they blot out one commandment, and cut the knot which they cannot untie, so they dispense with other commandments. They dispense with the sixth commandment, making murder meritorious in case of propagating the Catholic cause. They dispense with the seventh commandment, wherein God forbids adultery; for the Pope dispenses with the sin of uncleanness, yes, incest, by paying fines and sums of money into his coffer. So the Pope takes men off their loyalty to God. Some of the Papists say expressly in their writings, that the Pope has power to dispense with the laws of God, and can give men license to break the commandments of the Old and New Testament. That such a religion should ever again get foot in England, may the Lord in mercy prevent! If God spoke all the commandments, then we must obey all; he who breaks the hedge of the commandments, a serpent shall bite him!

But what man can obey all God's commandments?

To obey the law in a legal sense—to do all the law requires—no man can. Sin has cut the lock of original righteousness, where our strength lay. But, in a true gospel-sense, we may so obey the moral law as to find acceptance with God. This gospel obedience consists in a sincere and real endeavor to observe the whole moral law. "I have done your commandments" (Psalm 119:166); not, I have done all I should do—but I have done all I am able to do; and wherein my obedience comes short, I look up to the perfect righteousness and obedience of Christ, and hope for pardon through his blood. This is to obey the moral law evangelically; which, though it be not to our satisfaction—yet it is to God's acceptance.

We come now to the preface itself, which consists of three parts:

I. "I am the Lord your God";

II. "who have brought you out of the land of Egypt";

III. "out of the house of bondage".

I. "I am the Lord your God." Here we have a description of God:

(1) By his essential greatness, "I am the Lord;"

(2) By his relative goodness, "Your God."

[1] God is described by his essential greatness. "I am the Lord," or, as it is in the Hebrew, JEHOVAH. By this great name God sets forth his majesty. The name of Jehovah was had in more reverence among the Jews, than any other name of God. It signifies God's self-sufficiency, eternity, independence, and immutability. Mal. 3:6.

Use one. If God is Jehovah, the fountain of being, who can do what he will—let us fear him. "That you may fear this glorious and fearful name, Jehovah." Deut 28:58.

Use two. If God is Jehovah, the supreme Lord, the blasphemous Papists are condemned who speak after this manner: "Our Lord God the Pope." Is it a wonder the Pope lifts his triple crown above the heads of kings and emperors, when he usurps God's title, "showing himself that he is God"? 2 Thess 2:4. He seeks to make himself Lord of heaven, for he will canonize saints there. He seeks to make himself Lord of earth, for with his keys he binds and looses whom he pleases. He seeks to make himself Lord of hell, for he frees men out of purgatory. God will pull down these plumes of pride! He will consume this man of sin "with the breath of his mouth, and the brightness of his coming." 2 Thess 2:8.

[2] God is described by his relative goodness. "Your God." Had he called himself Jehovah only, it might have terrified us, and made us flee from him; but when he says, "your God," it allures and draws us to him. This, though a preface to the law, is pure gospel. The word "your God," is so sweet, that we can never suck all the honey out of it! "I am your God," not only by creation—but by election. This word, "your God," though it was spoken to Israel, is a charter which belongs to all the saints. For the further explanation, here are three questions. How does God come to be our God?

Through Jesus Christ. Christ is a middle person in the Trinity. He is Emmanuel, "God with us." He brings two different parties together. He makes our nature lovely to God, and God's nature lovely to us. By his death, he causes friendship, yes, union; and brings us within the the covenant, and thus God becomes our God.

What is implied by God being our God?

It is comprehensive of all good things. God is our strong tower; our fountain of living water; our salvation. More particularly, God being our God, implies the sweetest relations.

(1) The relation of a FATHER. "I will be a Father unto you;" 2 Cor 6:18. A father is full of tender care for his child. Upon whom does he settle the inheritance, but his child? God being our God, will be a father to us; a "Father of mercies," 2 Cor 1:3; "The everlasting Father." Isa 9:6. If God is our God, we have a Father in heaven who never dies!

(2) It imports the relation of a HUSBAND. "Your Maker is your husband." Isa 54:5. If God is our husband, He esteems us as precious to Him, as the apple of His eye! Zech 2:8. He imparts His secrets to us! Psalm 25:14. He bestows a kingdom upon us for our dowry! Luke 12:32.

How may we know that God is our God, by covenant union?

(1) By having his grace planted in us. Kings' children are known by their costly jewels. It is not having common gifts which shows we belong to God; many have the gifts of God without God. But it is grace which gives us a true genuine title to God. In particular, faith is the grace of union, by which we may spell out our interest in God. Faith does not, as the mariner, cast its anchor downwards—but it casts its anchor upwards. Faith trusts in the mercy and blood of God, and trusting in God, engages him to be our God. Other graces make us like God; faith makes us one with him.

(2) We may know God is our God by having the down-payment of his Spirit in our hearts. "He set his seal of ownership on us, and put his Spirit in our hearts as a deposit, guaranteeing what is to come." 2 Cor 1:22. God often gives the purse to the wicked—but the Spirit only to such as he intends to make his heirs. Have we had the consecration of the Spirit? If we have not had the sealing work of the Spirit, have we had the healing work? "You have an annointing from the Holy One." 1 John 2:20. Where the Spirit is, he stamps the impress of its own holiness upon the heart; he embroiders and bespangles the soul, and makes it all glorious within.

Have we had the attraction of the Spirit? "Draw me, we will run after you." Canticles 1:4. Has the Spirit, by his magnetic virtue, drawn our hearts to God? Can we say, "O you whom my soul loves?" Canticles 1:7. Is God our paradise of delight? Is he our chief treasure! Are our hearts so chained to God—that no other object can enchant us, or draw us away from him?

Have we had the elevation of the Spirit? Has he raised our hearts above the world? "The Spirit lifted me up." Ezek 3:14. Has the Spirit made us seek the things above where Christ is? Though our flesh is on earth—is our heart in heaven? Though we live here, do we trade above? Has the Spirit thus lifted us up? By this we may know that God is our God. Where God gives his Spirit as a pledge, there he gives himself for a portion.

(3) We may know God is our God, if he has given us the hearts of children. Have we obediential hearts? "When you said—Seek my face; my heart said unto you—Your face, Lord, will I seek." Psalm 27:8. Do we subscribe to God's commands when his commands cross our will? A true Christian is like a flower—which opens to the sun and shuts to the darkness. He opens to God, and shuts to sin. If we have the hearts of children, God is our Father.

(4) We may know God is ours, and we have an interest in him, by standing up for his interest. We shall appear in his cause and vindicate his truth, wherein his glory is so much concerned. Athanasius was the bulwark of truth; he stood up for it, when most of the world were heretics. There is no better sign of having an interest in God, than standing up for his interest.

(5) We may know God is ours, and we have an interest in him, by his having an interest in us. "My beloved is mine—and I am his." Canticles 2:16. When God says to the soul, "You are mine!" The soul answers, "Lord, I am yours! All I have is at your service; my head shall be your to study for you; my tongue shall be your to praise you." If God is our God by way of donation, we are his by way of dedication; we live to him, and are more his than we are our own. Thus we may come to know that God is our God.

Use one. Above all things, let us get this great charter confirmed, that God is our God. God is not comfortable—unless he is ours. Let us labor to get sound evidences that God is our God. We cannot call health, liberty, estate, ours; but let us be able to call God ours, and say as the church, "God, even our own God, shall bless us!" Psalm 67:6. Let every soul labor to pronounce this Shibboleth, "My God!" That we may endeavor to have God for our God, consider the misery of such as have not God for their God—in how sad a condition are they, when the hour of distress comes! This was Saul's case when he said "I am sore distressed; for the Philistines make war against me, and God is departed from me." 1 Sam 28:15. A wicked man in time of trouble, is like a vessel tossed on the sea without an anchor, which strikes on rocks or sands.

A sinner who has not God to be his God, may make a shift while health and estate last—but when these crutches on which he leaned are broken—his heart must sink. It is with him as it was with the old world when the flood came. The waters at first came to the valleys—but then the people would get to the hills and mountains; but when the waters came to the mountains, then there might be some trees on the high hills, and they would climb up to them; ay—but the waters rose above the tops of the trees; and then their hearts failed them, and all hopes of being saved were gone. So it is with a man who has not God to be his God. If one comfort is taken away, he has another; if he loses a child, he has an estate; but when the waters rise higher, death comes and takes away all, and he has nothing to help himself with—no God to go to, he must needs die in despair. How great a privilege it is to have God for our God! "Happy is that people whose God is the Lord." Psalm 144:15. "Man's happiness is God himself." Augustine. That you may see the privilege of this charter:

(1) If God is our God, then though we may feel the stroke of evil—yet not the sting. He must needs be happy who is in such a condition, that nothing can hurt him. If he lose his name, it is written in the book of life; if he lose his liberty, his conscience is free; if he lose his estate, he is possessed of the pearl of price; if he meets with storms, he knows where to put in for harbor; God is his God, and heaven is his heaven.

(2) If God is our God, our soul is safe. The soul is the jewel, it is a blossom of eternity. "I was grieved in my spirit in the midst of my body;" in the Chaldee, it is "in the midst of my sheath." Dan 7:15. The body is but the sheath; the soul is the princely part of man, which sways the scepter of reason. It is "a celestial spark," as Damascene calls it. If God is our God, the soul is safe, as in a garrison. Death can do no more hurt to a virtuous heaven-born soul, than David did to Saul, when he cut off the skirt of his garment. The soul is safe, being hidden in the promises; hidden in the wounds of Christ; hidden in God's decree. The soul is the pearl, and heaven is the cabinet where God will lock it up safely forever

(3) If God is our God, then all that is in God is ours. The Lord says to a saint in covenant, as the king of Israel to the king of Syria, "I am yours—and all that I have." 1 Kings 20:4. So says God, "I am yours!" How happy is he who not only inherits the gift of God—but inherits God himself! All that I have, shall be yours! My wisdom shall be your to teach you! My power shall be yours to support you! My mercy shall be yours to save you. God is an infinite ocean of blessedness, and there is enough in him to fill us: as if a thousand buckets were thrown into the sea, there is enough in the sea to fill them.

(4) If God is our God, he will entirely love us. Property is the ground of love. God may give men kingdoms, and not love them; but he cannot be our God, and not love us. He calls his covenanted saints, Jediduth Naphshi, "The dearly beloved of my soul." Jer 12:7. He rejoices over them with joy, and rests in his love. Zeph 3:17. They are his refined silver (Zech 13:9); his jewels (Mal 3:17); his royal diadem (Isa 62:3). He gives them the cream and flower of his love. He not only opens his hand and fills them—but opens his heart and fills them. Psalm 145:16.

(5) If God is our God, he will do more for us than all the world besides can. What is that?

[1] He will give us peace in trouble. When there is a storm without, he will make music within. The world can create trouble in peace—but God can create peace in trouble. He will send the Comforter, who, as a dove, brings an olive-branch of peace in his mouth. John 14:16.

[2] God will give us a crown of immortality. The world can give a crown of gold—but that crown has thorns in it and death in it! But God will give you a crown of glory—which never fades away. 1 Pet. 5:4. The garland made of the flowers of paradise never withers!

(6) If God is our God, he will bear with many infirmities. He may respite sinners a while—but long forbearance is no acquittance; he will throw them to hell for their sins! But if he is our God, he will not destroy us for every failing; he bears with his spouse as with the weaker vessel. He may chastise. Psalm 89:32. He may use the rod and the pruning-knife—but not the bloody axe. "He has not beheld iniquity in Jacob." Numb 23:21. He will not see sin in his people so as to destroy them—but their sins so as to pity them. He sees them as a physician sees a disease in his patient—to heal him. "I have seen his ways—and will heal him." Isa 57:18. Every failing does not break the marriage-bond asunder. The disciples had great failings, they all forsook Christ and fled; but this did not break off their saving interest in God; therefore, says Christ, at his ascension, "Tell my disciples, I go to my God and to their God."

(7) If God is once our God, he is so forever. "This God is our God forever and ever!" Psalm 48:14. Whatever worldly comforts we have—they are but for a season, and we must part with all. Heb 11:25. As Paul's friends accompanied him to the ship, and there left him (Acts 20:38), so all our earthly comforts will but go with us to the grave, and there leave us. You cannot say that you have health, and shall have it forever. You cannot say that you have a child, and shall have it forever. But if God is your God—you shall have him forever! "This God is our God forever and ever." If God is our God, he will be a God to us as long as he is a God. "You have taken away my gods," said Micah. Judges 18:14. But it cannot be said to a believer, that his God is taken away. He may lose everything else—but cannot lose his God. God is ours from everlasting in election—and to everlasting in glory.

(8) If God is our God, we shall enjoy all our godly relations with him in heaven. The great felicity on earth is to enjoy relations. A father sees his own picture in a child; and a wife sees herself in her husband. We plant the flower of love among our relations, and the loss of them is like the pulling off a limb from the body. But if God is ours, with the enjoyment of God we shall enjoy all our pious relations in glory. The gracious child shall see his godly father, the virtuous wife shall see her pious husband in Christ's arms; and then there will be a dearer love to relations than there ever was before, though in a far different manner; then relations shall meet and never part. "And so shall we ever be with the Lord."

Use two. To such as can realize this covenant union, we have several EXHORTATIONS.

(1) If God is our God, let us improve our interest in him, let us cast all our burdens upon him: the burden of our fears, our needs and our sins. "Cast your burden upon the Lord." Psalm 55:22. Wicked men who are a burden to God—have no right to cast their burden upon him. But such as have God for their God are called upon to cast their burden on him. Where should the child ease all its cares, but in the bosom of its parent? "Let all your needs lie upon me." Judges 19:20. So God seems to say to his children, "Let all your needs lie upon me." Christian, what troubles you? You have a God to pardon your sins and to supply your needs; therefore roll your burden on him. "Casting all your care upon him, because he cares for you." 1 Pet 5:7. Why are Christians so disquieted in their minds? They are taking care—when they should be casting care.

(2) If God is our God, let us learn to be contented, though we have the less of other things. Contentment is a rare jewel, it is the cure of care. If we have God to be our God—well may we be contented. "I know whom I have believed." 2 Tim 1:12. There was Paul's interest in God. "As having nothing, and yet possessing all things." 2 Cor 6:10. Here was his contentment. That such who have covenant-union with God may be filled with contentment of spirit, consider what a rich blessing, God is to the soul.

He is bonum sufficiens—a sufficient good. He who has God has enough. If a man be thirsty, bring him to a spring, and he is satisfied; in God there is enough to fill the heaven-born soul. He gives "grace and glory." Psalm 84:11. There is in God not only a sufficiency—but a redundancy; he is not only full as a vessel—but as a spring. Other things can no more fill the soul than a mariner's breath can fill the sails of a ship; but in God there is a cornucopia, an infinite fullness! He has enough to fill the angels, therefore enough to fill us. The heart is a triangle—which only the Trinity can fill.

God is bonum sanctificans—a sanctifying good. He sanctifies all our COMFORTS and turn them into blessings. Health is blessed, estate is blessed. "I will abundantly bless her provision." Psalm 132:15. He gives the little meal in the barrel—as a pledge of the royal feast in paradise. He sanctifies all our CROSSES. They shall not be destructive punishments—but medicines; they shall corrode and eat out the venom of sin; they shall polish and refine our grace. The more the diamond is cut, the more it sparkles. When God stretches the strings of his violin, it is to make the music better.

God is bonum selectum—a choice good. All earthly things are but the blessings of the footstool—but to have God himself to be ours, is the blessing of the throne. Abraham gave gifts to the sons of the concubines—but he settled the inheritance upon Isaac. "Abraham gave all that he had to Isaac." Gen 25:5. God may send away the men of the world with gifts, a little gold and silver; but in giving us himself, he gives us the very essence, his grace, his love, his kingdom! ere is the crowning blessing!

God is bonum summum—the highest good. In the chief good there must be delectability; it must have something that is delicious and sweet: and where can we suck those pure essential comforts, which ravish us with delight! In God's character there is a certain sweetness which fascinates or rather enraptures the soul. "You will fill me with joy in your presence, with eternal pleasures at your right hand." Psalm 16:11.

In the chief good there must be transcendence, it must have a surpassing excellence. Thus God is infinitely better than all other things. It is below the Deity to compare other things with it. Who would weigh a feather against a mountain of gold? God is the spring of all entities, and the cause is more noble than the effect. It is God who bespangles the creation, that puts light into the sun, who fills the veins of the earth with silver. Creatures do but maintain life, God gives life. He infinitely outshines all sublunary glory. He is better than the soul, than angels, and than heaven.

In the chief good, there must be not only fullness—but variety. Where variety is lacking, we are apt to nauseate. To feed only on honey would breed loathing; but in God is all variety of fullness. Col 1:19.

God is a universal good, commensurate to all our needs. He is the good in which is every. He is called the "God of all comfort." 2 Cor 1:3. There is a compilation of all beauties and delights in him. Health has not the comfort of beauty, nor beauty of riches, nor riches of wisdom; but God is the God of all comfort.

In the chief good there must be eternity. God is a treasure that can neither be drawn low, nor drawn dry. Though the angels are continually spending what is his, he can never be spent; he abides forever. Eternity is a flower of his crown. Now, if God is our God, there is enough to let full contentment into our souls. What need have we of candlelight, if we have the sun? What if God denies the flower, if he has given us the jewel? How should a Christian's heart rest on this rock! If we say God is our God, and we are not content, we have cause to question our interest in him.

(3) If we can clear up this covenant-union, that God is our God, let it cheer and revive us in all conditions. To be content with God is not enough—but we must be cheerful. What greater cordial can you have than union with Deity? When Jesus Christ was ready to ascend, he could not leave a richer consolation with his disciples than this, "I ascend to my God and to your God." John 20:17. Who should rejoice, if not those who have an infinite, all-sufficient, eternal God to be their portion, who are as rich as heaven can make them? What though I lack health? I have God who is the health of my countenance, and my God. Psalm 42:11. What though I am low in the world? If I have not the earth, I have him who made it. The philosopher comforted himself by saying, "Though I have no music or vine-trees—yet here are the household gods with me;" so, though we have not the vine or fig-tree—yet we have God with us.

"I cannot be poor," says Bernard, "as long as God is rich; for his riches are mine." O let the saints rejoice in this covenant-union! To say God is ours, is more than to say heaven is ours, for heaven would not be heaven without him. All the stars cannot make day without the sun; all the angels, those morning stars, cannot make heaven without Christ the Sun of Righteousness. And as to have God for our God, is matter of rejoicing in life, so especially it will be at death. Let a Christian think thus, "I am going to my God!" A child is glad when he is going home to his father. It was Christ's comfort when he was leaving the world, "I ascend to my God!" John 20:17. And this is a believer's deathbed cordial, "I am going to my God; I shall change my place—but not my kindred; I go to my God and my Father."

(4) If God is our God, let us break forth into praise. "You are my God, and I will praise you." Psalm 118:28. Oh, infinite, astonishing mercy, that God should take dust and ashes into so near a bond of love, as to be our God! As Micah said, "What else do I have?" Judges 18:24. So, what else does God have? What richer jewel has he to bestow upon us than himself? That God should put off most of the world with riches and honor, that he should pass over himself to us by a deed of gift, to be our God, and by virtue of this settle a kingdom upon us! O let us praise him with the best instrument, the heart; and let this instrument be pitched up to the highest pitch. Let us praise him with our whole heart. See how David rises by degrees. "Be glad in the Lord, and rejoice, and shout for joy." Psalm 32:11. Be glad, there is thankfulness; rejoice, there is cheerfulness; shout, there is triumph. Praise is called incense, because it is a sweet sacrifice. Let the saints be choristers in God's praises. The deepest springs yield the sweetest water; the more deeply sensible we are of God's covenant-love to us, the sweeter praises we should yield. We should begin here to praise God's name, and do that work on earth which we shall be always doing in heaven. "While I live will I praise the Lord." Psalm 146:2.

(5) Let us live as those who have God to be our God; that is, walk so that others may see there is something of God in us. Live holily. What have we to do with sin, which if it does not ruin us, will weaken us? "What have I to do any more with idols?" Hos 14:8. So would a Christian say, "God is my God; what have I to do any more with sin, with lust, pride, malice! Bid me commit sin! As well bid me drink poison. Shall I forfeit my interest in God? Let me rather die than willingly offend him who is the crown of my joy, the God of my salvation."

II. "Who has brought you out of the land of Egypt." Egypt and the house of bondage are the same; only they are represented to us under different expressions. The first expression is, "Who has brought you out of the land of Egypt."

Why does the Lord mention the deliverance of Israel out of Egypt?

(1) Because of the strangeness of the deliverance. God delivered his people Israel by strange signs and wonders, by sending plague after plague upon Pharaoh, blasting the fruits of the earth, and killing all the first-born in Egypt. Exod 12:29. When Israel marched out of Egypt, God made the waters of the sea to part, and become a wall to his people, while they went on dry ground. And he made the same sea a causeway to Israel, and a grave to Pharaoh and his chariots. Well might the Lord make mention of this strange deliverance. He wrought miracle upon miracle for the deliverance of that people.

(2) God mentions Israel's deliverance out of Egypt because of the greatness of the deliverance. He delivered Israel from the pollutions of Egypt. Egypt was a bad air to live in, it was infected with idolatry; the Egyptians were gross idolaters; they were guilty of that which the apostle speaks of in Rom 1:23. "They changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things." The Egyptians, instead of the true God, worshiped corruptible man; they deified their king, forbidding all, under pain of death, to say that he was a man. They worshiped birds, as the hawk. They worshiped beasts, as the ox. They made the image of a beast, to be their God. They worshiped creeping things, as the crocodile, and the mouse. God mentions it therefore as a signal favor to Israel, that he brought them out of such an idolatrous country. "I brought you out of the land of Egypt."

The thing I would note is, that it is no small blessing to be delivered from places of idolatry. God speaks of it no less than ten times in the Old Testament, "I brought you out of the land of Egypt;" an idolatrous place. Had there been no iron furnace in Egypt—yet so many altars being there, and false gods, it was a great privilege to Israel to be delivered out of Egypt. Joshua reckons it among the chief and most memorable mercies of God to Abraham, that he brought him out of Ur of the Chaldees, where Abraham's ancestors served strange gods. Josh 24:2, 3. It is well for the plant that is set in a bad soil, to be transplanted to a better, where it may grow and flourish; so it is a mercy when any who are planted among idolaters, are removed and transplanted into Zion, where the silver drops of God's Word make them grow in holiness.

Wherein does it appear to be so great a blessing to be delivered from places of idolatry?

(1) It is a great mercy, because our nature is prone to idolatry. Israel began to be defiled with the idols of Egypt. Ezek 22:3. Dry wood is not more prone to take fire—than our nature is to idolatry. The Jews offered cakes to the queen of heaven, that is, to the moon. Jer 7:15.

Why is it that we are prone to idolatry?

Because we are led much by visible objects, and love to have our senses pleased. Men naturally imagine a God that they may see; though it be such a God that cannot see them—yet they would see it; which makes the idolater worship something that he can see.

(2) It is a mercy to be delivered from idolatrous places, because of the greatness of the sin of idolatry, which is giving that glory to an image—which is due to God. All divine worship God appropriates to himself; it is a flower of his crown. The fat of the sacrifice is claimed by him. Lev 3:3. Divine worship is the fat of the sacrifice, which he reserves for himself. The idolater devotes this worship to an idol, which the Lord will by no means endure. "My glory will I not give to another, neither my praise to engraved images." Isa 42:8. Idolatry is spiritual adultery. "With their idols have they committed adultery." Ezek 23:37. To worship any other than God, is to break wedlock, and makes the Lord disclaim his interest in a people. "She is not my wife." Hos 2:2. "Your people have corrupted themselves;" no more my people—but your people. Exod 32:7. God calls idolatry, blasphemy. "In this your fathers have blasphemed me." Idolatry is devil worship. Ezek 20:27, 31. "They sacrificed unto devils, not to God; to new gods." Deut 32:17. These new gods were old devils. "And they shall no more offer their sacrifices unto devils." Lev 17:7. The Hebrew word is hairy ones, because the devils were hairy, and appeared in the forms of satyrs and goats. How dreadful a sin is idolatry; and what a signal mercy is it to be snatched out of an idolatrous place, as Lot was snatched by the angels out of Sodom!

(3) It is a mercy to be delivered out of idolatrous places, because idolatry is such a foolish and irrational religion. I may say, as Jer 8:9: "What wisdom is in them?" Is it not folly to refuse the best, and choose the worst? The trees in the field of Jotham's parable, despised the vine-tree, which cheers both God and man, and the olive which is full of fatness, and the fig-tree which is full of sweetness, and chose the bramble to reign over them—which was a foolish choice. Judg 9. So it is for us to refuse the living God, who has power to save us—and to make choice of an idol, which has eyes and sees not, feet but walks not. Psalm 115:6, 7. What madness is this? Therefore to be delivered from committing such folly, is a mercy.

(4) It is a mercy to be delivered from idolatrous places, because of the sad judgements inflicted upon idolaters. This is a sin which enrages God, and makes the fury come up in his face. Ezek 38:18. Search through the whole book of God, and you shall find no sin he has followed with more plagues, than idolatry. "Their sorrows shall be multiplied, who hasten after another god." Psalm 16:4. "They moved him to jealousy with their engraved images." Psalm 78:58. "When God heard this, he was wrath, and greatly abhorred Israel; so that he forsook the tabernacle of Shiloh." Verses 59, 60. Shiloh was a city belonging to the tribe of Ephraim, where God set his name. Jer 7:12. But, for their idolatry, God forsook the place, gave his people up to the sword, caused his priests to be slain, and his ark to be carried away captive, never more to be returned. How severe was God against Israel for worshiping the golden calf! Exod 32:27. The Jews say, that in every misery that befalls them, there is "an ounce of the golden calf in it." "Come out of her, my people, that you be not partakers of her sins, and that you receive not of her plagues." Rev. 18:4. Idolatry, lived in, cuts men off from heaven. 1 Cor 6:9. So then it is no small mercy to be delivered out of idolatrous places.

Use one. See the goodness of God to our nation, in bringing us out of mystic Egypt, delivering us from popery, which is Romish idolatry, and causing the light of his truth to break forth gloriously among us. In former times, and more lately in the Marian days, England was overspread with idolatry. It worshiped God after a false manner; and it is idolatry, not only to worship a false god—but the true God in a false manner. Such was our case formerly; we had purgatory, indulgences, the idolatrous mass, the Scriptures locked up in an unknown tongue, prayers to saints and angels, and image-worship. Images are teachers of lies. Hab 2:18. Wherein do they teach lies? They represent God, who cannot be seen, in a bodily shape. "You saw no similitude, only you heard a voice." Deut 4:12. The soul cannot be painted, being a spirit; much less can God be pictured. "To whom then will you liken God?" Isa 40:18. The Papists say they worship God by the image; which is a great absurdity, for if it be absurd to fall down to the picture of a king when the king himself is present, much more to bow down to the image of God when God himself is present. Jer 23:24. What is the popish religion, but a bundle of ridiculous ceremonies? Their wax, flowers, candles, beads, crucifixes; what are these but Satan's policy, to dress up a carnal worship, fitted to carnal minds! Oh! what cause have we to bless God for delivering us from popery! It was a mercy to be delivered from the Spanish invasion; but it is a far greater to be delivered from the popish religion, which would have made God give us a bill of divorce.

Use two. If it be a great blessing to be delivered from the Egypt of popish idolatry, it shows the sin and folly of those who, being brought out of Egypt, are willing to return to it again. The apostle says, "Flee from idolatry." 1 Cor 10:14. But these rather flee to idolatry; and are herein like the people of Israel, who, notwithstanding all the idolatry and tyranny of Egypt, longed to go back to Egypt. "Let us return into Egypt." Numb 14:4. But how shall they go back into Egypt? How shall they have food in the wilderness? Will God rain down manna any more upon such rebels? How will they get over the Red Sea? Will God divide the water again by miracle, for such as leave his service, and go into idolatrous Egypt?

And are there not such among us, who say, "Let us go back to the Romish Egypt again"? If we do, what shall we get by it? I am afraid the leeks and onions of Egypt, will make us sick. Do we ever suppose that, if we drink in the cup of fornication, we shall drink in the cup of salvation? Oh! that any should so forfeit their reason, as to enslave themselves to the pope of Rome; that they should be willing to hold a candle to a mass-priest, and bow down to a strange god! Let us rather say as Ephraim, "What have I to do any more with idols?" Hos 14:8.

Use three. If it be a mercy to be brought out of Egypt, it is not desirable or safe to plant one's self in an idolatrous place, where it may be a capital crime to be seen with a Bible in our hands. Some, for secular gain, thrust themselves among idolaters, and think there is no danger to live where Satan's seat is. They pray God would not lead them into temptation—but they lead themselves into temptation! They are in great danger of being polluted. It is hard to be as the fish, which keeps fresh in salt waters. A man who dwells among coal pits—will soon be blackened. You will sooner be corrupted by idolaters, than they will be converted by you. Joseph got no good by living in an idolatrous court; he did not teach Pharaoh to pray—but Pharaoh taught him to swear. They "were mingled among the heathen, and served their idols." Psalm 106:35, 36. I fear it has been the undoing of many; that they have seated themselves among idolaters, for advancing their trade, and at last have not only traded with them in their commodities—but in their religion.

Use four. It is a mercy to be brought out of the land of Egypt, a defiled place, and where sin reigns. It reproaches such parents as show little love for the souls of their children, whether it be in putting them out to service, or matching them. In putting them out to service, their care is chiefly for their bodies, that they may be provided for, and they care not what becomes of their souls. Their souls are in Egypt—in houses where there is drinking, swearing, Sabbath-breaking, and where God's name is every day dishonored. In matching their children, they look only at money. "Be not unequally yoked." 2 Cor 6:14. If their children are equally yoked for estate, they care not whether they be unequally yoked for religion. Let such parents think how precious the soul of their child is; that it is immortal, and capable of communion with God and angels. Will you let a soul be lost—by placing it in a bad family? If you had a horse you loved, you would not put him in a stable with other horses that were sick and diseased; and do you not love your child better than your horse? God has entrusted you with the souls of your children; you have a charge of souls. God says, as 1 Kings 20:39: "Keep this man: if he is missing, then shall your life be for his life." So says God, if the soul of your child miscarry by your negligence, his blood will I require at your hand. Think of this, all you parents; take heed of placing your children in Egypt—in a wicked family! Do not put them in the devil's mouth! Seek for them a sober, pious family, such as Joshua's. "As for me and my house, we will serve the Lord." Josh 14:15. Such a family as Cranmer's, which was a nursery of piety, a Bethel, of which it may be said, "The church which is in his house." Col. 4:15.

Use five. Let us pray that God would keep our English nation from the defilements of Egypt, that it may not be again overspread with superstition and idolatry. Oh, sad religion! not only to have our estates, our bodies enslaved—but our consciences. Pray that the true Protestant religion may still nourish among us, that the sun of the gospel may still shine in our horizon. The gospel lifts a people up to heaven, it is "the crown and glory of the kingdom"; if this be removed, Ichabod, the glory is departed! If the top of the beech tree is cut off—the whole body of the tree withers rapidly. Just so, the gospel is the top of all our blessings; if this top be cut, the whole body politic will soon wither. O pray that the Lord will continue the visible tokens of his presence among us, his ordinances, that England may be called, Jehovah-shammah, "The Lord is there." Ezek 48:35. Pray that righteousness and peace may kiss each other, that so glory may dwell in our land.

III. "Out of the house of bondage." Egypt and the house of bondage are the same, only they are expressed under a different notion. By Egypt is meant a place of idolatry and superstition; by the house of bondage is meant a place of affliction. Israel, while in Egypt, were under great tyranny; they had cruel task-masters set over them, who put them to hard labor, and set them to make bricks—yet allowed them no straw. Therefore, Egypt is called, in Deut 4:20, the iron furnace, and here the house of bondage. From this expression, "I brought you out of the house of bondage," two things are to be noted; God's children may sometimes be under sore afflictions. "In the house of bondage." But God will, in due time, bring them out of their afflicted state. "I brought you out of the house of bondage."

God's children may sometimes be under sore afflictions, in the house of bondage. God's people have no writ of ease granted them, no charter of exemption from trouble in this life. While the wicked are kept in sugar, the godly are often kept in brine. And, indeed, how could God's power be seen in bringing them out of trouble—if he did not sometimes bring them into it? How could God wipe away the tears from their eyes in heaven—if on earth they shed none? Doubtless, God sees there is need that his children should be sometimes in the house of bondage. "If need be, you are in heaviness." 1 Peter 1:6. The body sometimes needs a bitter portion—more than a sweet one.

Why does God let his people be in the house of bondage or in an afflicted state?

(1) He does it for probation or TRIAL. "Who led you through that terrible wilderness—that he might humble you and prove you." Deut 8:15, 16. Affliction is the touch-stone of sincerity. "For you, O God, tested us; you refined us like silver. You brought us into prison and laid burdens on our backs." Psalm 66:10, 11. Hypocrites may embrace religion in prosperity, and court this queen while she has a jewel hung at her ear; but he is a sincere Christian, who will keep close to God in a time of suffering. "All this has come upon us—yet have we not forgotten you." Psalm 44:17. To love God in heaven, is no wonder; but to love him when he chastises us, reveals a sincere heart.

(2) He does it for PURGATION; to purge our corruption. "And this is all the fruit, to take away his sin." Isa 28:9. The eye, though a tender part—yet when infected, we put sharp medicines into it, to purge out the disease. Just so, though the people of God are dear to him as the apple of his eye—yet, when corruption begins to grow in them, he will apply the sharp medicine of affliction, to purge out the disease. Affliction is God's flail to thresh off our husks. Affliction is a means God uses to purge out sloth, luxury, pride, and love of the world. God's furnace is in Zion. Isa 31:5. This is not to consume—but to refine. God gives us more affliction—that we may have less sin!

(3) He does it for AUGMENTATION; to increase the graces of the Spirit. Grace thrives most in the iron furnace. Sharp frosts nourish the corn; so sharp afflictions nourish grace. Grace in the saints is often as fire hidden in the embers, affliction is the bellows to blow it up into a flame. The Lord makes the house of bondage, a friend to grace. Then faith and patience act their part. The darkness of the night cannot hinder the brightness of a star; so, the more the diamond is cut the more it sparkles; and the more God afflicts us, the more our graces cast a sparkling luster.

(4) He does it for PREPARATION; to fit and prepare the saints for glory. 2 Cor 4:17. The stones which are cut out for a building, are first hewn and squared. The godly are called "living stones." 1 Pet 2:5. God first hews and polishes them by affliction, that they may be fit for the heavenly building. The house of bondage prepares for the house not made with hands. 2 Cor 5:1: The vessels of mercy are seasoned with affliction, and then the wine of glory is poured in.

How do the afflictions of the godly, differ from the afflictions of the wicked?

(1) They are but corrections—but those on the wicked are punishments. The one come from a father, the other from a judge.

(2) Afflictions on the godly are fruits of covenant-mercy. 2 Sam 7:17. Afflictions on the wicked are effects of God's wrath. "He has much wrath with his sickness." Eccl 5:17. Afflictions on the wicked are the pledge of hell; they are like the shackling of a malefactor, which presages his execution.

(3) Afflictions on the godly make them better—but afflictions on the wicked make them worse. The godly pray more; Psalm 130:1: The wicked blaspheme more. "Men were scorched with great heat, and blasphemed the name of God." Rev 16:9. Afflictions on the wicked make them more impenitent; every plague upon Egypt increased the plague of hardness in Pharaoh's heart. To what a height of wickedness, do some people come, after great sickness. Affliction on the godly is like bruising spices—which makes them give off a most sweet and fragrant aroma. Affliction on the wicked is like pounding weeds with a pestle—which makes them give off a more foul stench.

Use one.

(1) We are not to wonder to see Israel in the house of bondage. 1 Pet 4:12. The holiness of the saints will not excuse them from sufferings. Christ was the holy one of God—yet he was in the iron furnace. His spouse is a lily among thorns. Canticles 2:2. Though his sheep have the ear-mark of election upon them—yet they may have their wool fleeced off. The godly have some good in them, therefore the devil afflicts them; and some evil in them, therefore God afflicts them. While there are two seeds in the world, expect to be under the black rod. The gospel tells us of reigning—but first of suffering. 2 Tim 2:12.

(2) Affliction is not always the sign of God's anger. Israel, the apple of God's eye, a peculiar treasure to him above all people, were in the house of bondage. Exod 19:5. We are apt to judge and censure those who are in an afflicted state. When the barbarians saw the viper on Paul's hand, they said, "No doubt this man is a murderer!" Acts 28:4. So, when we see the viper of affliction fasten upon the godly, we are apt to censure them, and say, these are greater sinners than others, and God hates them. But this rash censuring is for lack of wisdom. Was not Israel in the house of bondage? Was not Jeremiah in the dungeon, and Paul a night and day in the deep? God's afflicting is so far from evidencing hatred, that his not afflicting is an evidence of his hatred. "I will not punish your daughters when they commit whoredom." Hos 4:14. God punishes most—when he does not punish; his hand is heaviest—when it seems to be lightest. The judge will not burn him in the hand—whom he intends to execute at the stake. "Ephraim is attached to idols; leave him alone!" Hosea 4:17

(3) If God's own Israel may be in the house of bondage, then afflictions do not of themselves demonstrate a man miserable. Indeed, sin unrepented of, makes one miserable; but afflictions do not. If God has a design in afflicting his children—to make them happy—then they are not miserable. "Happy is the man whom God corrects; so do not despise the discipline of the Almighty." Job 5:17. The world counts them happy who can keep out of affliction; but the Scripture calls them happy who are afflicted.

How are the godly happy—when they are afflicted? Because they are more holy. Heb 12:10. Because they are more in God's favor. Prov 3:12. The goldsmith loves his gold, when in the furnace. Because they have more of God's sweet presence. Psalm 91:15. They cannot be unhappy who have God's powerful presence in supporting, and his gracious presence in sanctifying, their affliction. Because the more affliction they have, the more degrees of glory they shall have; the lower they have been in the iron furnace, the higher they shall sit upon to throne of glory; the heavier their crosses, the heavier shall be their crown. So then, if afflictions make a Christian happy, they cannot call him miserable.

(4) See the merciful providence of God to his children. Though they may be in the house of bondage, and smart by affliction—yet they shall not be hurt by affliction. What hurt does the winnowing fan do to the corn? It only separates the chaff from it. What hurt does the lance do to the body? It only lets out the abscess. The house of bondage does that which sometimes ordinances will not; it humbles and reforms. "If they be held in cords of affliction, he opens their ear to discipline, and commands that they return from iniquity." Job 36:8, 10. Oh! what a merciful providence is it that, though God bruises his people—yet, while he is bruising them, he is doing them good! It is as if one should throw a bag of money at another, which bruises him a little—but yet it enriches him! Affliction enriches the soul and yields the sweet fruits of righteousness. Heb. 12:11.

(5) If Israel is in the house of bondage—if the Lord deals so with his own children—then how severely will he deal with the wicked! If he is so severe with those he loves—how severe will he be with those he hates! If those who pray and mourn for sin are so severely dealt with—what will become of those who swear and break the Sabbath, and are unclean! If Israel is in the iron furnace, the wicked shall lie in the fiery furnace of hell. It should be the saddest news to wicked men—to hear that the people of God are afflicted. Let them think how dreadful the case of unrepentant sinners will be! "Judgement must begin at the house of God; and if it first begin at us, what shall the end be of those who obey not the gospel?" 1 Pet 4:17. If God threshes his wheat, he will burn the chaff. If the godly suffer castigation, the wicked shall suffer condemnation. If God mingles his people's cup with wormwood—he will mingle the wicked's cup with fire and brimstone!

Use two.

(1) If Israel is in the house of bondage—do not entertain too hard thoughts of affliction. Christians are apt to look upon the cross and the iron furnace as frightful things, and do what they can to shun them. Nay, sometimes, to avoid affliction—they run themselves into sin. But do not think too hardly of affliction; do not look upon it as through the multiplying-glass of fear. The house of bondage is not hell. Consider that affliction comes from a wise God—who prescribes whatever befalls us. Persecutions are like pharmacists—they give us the medicine which God the physician prescribes. Affliction has its light side, as well as its dark one. God can sweeten our afflictions, and candy our wormwood. As our sufferings abound, so does also our consolation. 2 Cor 1:5. Argerius dated his letters from the pleasant garden of the Leonine prison. God sometimes so revives his children in trouble, that they had rather bear their afflictions—than lack their comforts. Why then should Christians entertain such hard thoughts of afflictions? Do not look at its grim face—but at the message it brings, which is to enrich us with both grace and comfort.

(2) If Israel is sometimes in the house of bondage, in an afflicted state, think beforehand of affliction. Say not as Job (29:18), "I shall die in my nest." In the house of mirth—think of the house of bondage. You who are now Naomi, may be Mara. Ruth 1:20. How quickly may the scene turn, and the life of joy end in a catastrophe! All outward things are given to change. The forethoughts of affliction would make us sober and moderate in the use of lawful delights; it would cure aall excess. Christ at a feast mentions his burial—this is a good antidote against excess. The forethought of affliction, would make us prepare for it; it would take us off the world; it would put us upon search of our evidences for heaven.

We should see what oil we have in our lamps, what grace we can find, that we may be able to stand in the evil day. That soldier is imprudent who has his sword to sharpen, when he is just going to fight. He who forecasts sufferings, will have the shield of faith, and the sword of the Spirit ready, that he may not be surprised.

(3) If afflictions come, let us labor to conduct ourselves wisely as Christians, that we may adorn our sufferings; that is, let us endure with patience. "Take, my brethren, the prophets for an example of suffering affliction and patience." James 5:10. Satan labors to take advantage of us in affliction, by making us either faint or murmur; he blows the coals of passion and discontent, and then warms himself at the fire. Patience adorns sufferings. A Christian should say as Jesus Christ did, "Lord, not my will but your will be done." It is a sign the affliction is sanctified, when the heart is brought to a sweet submissive frame. God will then remove the affliction—he will take us out of the iron furnace.

We may consider these words, "Who brought you out of the house of bondage," either, [1] Literally; or [2] Spiritually and Mystically. In the letter, "I brought you out of the house of bondage;" that is, I delivered you out of the misery and servitude you sustained in Egypt, where you were in the iron furnace. Spiritually and mystically, by which "I brought you out of the house of bondage," is a type of our deliverance by Christ from sin and hell.

[1] Literally, "I brought you out of the house of bondage," out of great misery and slavery in the iron furnace. The thing I note here is that, though God brings his people sometimes into trouble—yet he will bring them out again. Israel was in the house of bondage—but at last was brought out.

We shall endeavor to show:

1. That God does deliver out of trouble.

2. In what manner.

3. At what seasons.

4. Why he delivers.

5. How the deliverances of the godly and wicked out of trouble differ.

1. God DOES deliver his children out of troubles. "Our fathers trusted in you; they trusted, and you did deliver them." Psalm 22:4. "And I was delivered out of the mouth of the lion," namely, from Nero. 2 Tim 4:17. "We went through fire and flood. But you brought us to a place of great abundance." Psalm 66:11, 12. "Weeping may endure for a night—but joy comes in the morning." Psalm 30:5. God brought Daniel out of the lions' den, and Zion out of Babylon. In his due time, he rescues out of trouble. Psalm 68:20. The tree which in the winter seems dead, revives in the spring. The sun emerges after the storms. Affliction may leap on us as the viper did on Paul—but at last it shall be shaken off. It is called a cup of affliction. Isa 51:17. The wicked drink a sea of wrath, the godly drink only a cup of affliction, and God will say shortly, "Let this cup pass away." God will give his people a sure delivery.

2. In what MANNER does God deliver his people out of trouble?

He does it like a God—in wisdom.

(1) He does it sometimes SUDDENLY. As the angel was caused to fly swiftly (Dan 9:21), so God sometimes makes a deliverance fly swiftly, and suddenly turns the shadow of death into the light of the morning. As he gives us mercies above what we can think (Eph 3:20), so sometimes before we can think of them. "When the Lord turned again the captivity of Zion, we were like those who dream;" it came suddenly upon us as a dream. Psalm 126:1. Joseph could not have thought of such a sudden alteration, to be the same day freed out of prison, and made the chief ruler in the kingdom. Mercy sometimes does not stay long in the birth—but comes forth suddenly.

(2) God sometimes delivers his people STRANGELY. Thus the whale which swallowed up Jonah was the means of bringing him safe to land. He sometimes delivers his people in the very way which they think will destroy. In bringing Israel out of Egypt, he stirred up the heart of the Egyptians to hate them (Psalm 105:25), and that was the means of their deliverance. He brought Paul to shore by a contrary wind, and upon the broken pieces of the ship. Acts 27:44.

3. When are the TIMES and seasons that God usually delivers his people out of the bondage of affliction?

(1) When they are in the greatest extremity. Though Jonah was in the belly of hell, he says, "You have brought up my life from corruption." Jonah 2:6. When there is but a hair's breadth between the godly and death—God ushers in deliverance. When the ship was almost covered with waves—Christ awoke and rebuked the wind. When Isaac was upon the altar, and the knife about to be put to his throat—the angel comes and says, "Lay not your hand upon the child!" When Peter began to sink—Christ took him by the hand. When the amount of bricks was doubled—then Moses the temporal Savior comes. When the people of God are in the greatest danger—the morning star of deliverance appears. When the patient is ready to faint—the cordial is given.

(2) The second season is, when affliction has done its work upon them; when it has effected that which God sent it for. As,

[1] When it has humbled them. "Remembering my affliction, the wormwood and gall, my soul is humbled in me." Lam 3:19, 20. Then God's corrosive has eaten out the proud flesh.

[2] When it has tamed their impatience. Before, they were proud and impatient, like froward children who struggle with their parents; but when their cursed hearts are tamed, they say, "I will bear the indignation of the Lord, because I have sinned against him" (Micah 7:9); and as Eli, "It is the Lord; let him do what seems him good." 1 Sam 3:18. "Let him hedge me with thorns—if he will plant me with grace.

(3) When they are partakers of more holiness, and are more full of heavenly-mindedness. Heb 12:10. When the sharp frost of affliction has brought forth the spring-flowers of grace, the cross is sanctified, and God will bring them out of the house of bondage. Sorrow will turn to joy, ashes to garlands. When the metal is refined—it is taken out of the furnace. When affliction has healed us—God takes off the smarting plaster.

4. WHY does God bring his people out of the house of bondage?

Hereby he makes way for his own glory. His glory is dearer to him than anything besides; it is a crown jewel. By raising his people he raises the trophies of his own honor; he glorifies his own attributes; his power, truth, and goodness are triumphant.

(1) His power. If God did not sometimes bring his people into trouble, how could his power be seen in bringing them out? He brought Israel out of the house of bondage, with miracle upon miracle; he saved them with an outstretched arm. "What's wrong, Red Sea, that made you hurry out of their way? What happened, Jordan River, that you turned away?" Psalm 114:5. Of Israel's march out of Egypt it is said, when the sea fled, and the waters were parted each from other. Here was the power of God set forth. "Is there anything too hard for me?" Jer 32:27. God loves to help when things seem past hope! He creates deliverance. Psalm 124:8. He brought Isaac out of a dead womb, and the Messiah out of a virgin's womb. Oh! how does his power shine forth when he overcomes seeming impossibilities, and works a cure when things look desperate!

(2) His truth. God has made promises to his people, when they are under great pressures, to deliver them; and his truth is engaged in his promise. "Call upon me in the day of trouble, I will deliver you." Psalm 50:15. "He shall deliver you in six troubles, yes in seven." Job 5:19. How is the Scripture bespangled with these promises as the sky is with stars! Either God will deliver them from death, or by death; he will make a way of escape. 1 Cor 10:13. When promises are verified, God's truth is magnified.

(3) His goodness. God is full of compassion, to such as are in misery. And this sympathy stirs up God to deliver. "In his love and pity he redeemed them." Isa 63:9. This makes way for the triumph of his goodness. He is tender-hearted, he will not over afflict; he cuts asunder the bars of iron, he breaks the yoke of the oppressor. Thus all his attributes ride in triumph, in saving his people out of trouble.

5. HOW do the deliverance of the godly and the wicked differ?

(1) The deliverances of the godly are preservations; of the wicked reservations. "The Lord knows how to deliver the godly, and to reserve the unjust to be punished." 2 Pet 2:9. A sinner may be delivered from dangerous sickness, and out of prison; but all this is but a reservation for some greater evil.

(2) God delivers the wicked, or rather spares them in anger. Deliverances to the wicked are not given as pledges of his love—but signs of displeasure; as quails were given to Israel in anger. But deliverances of the godly are in love. "He delivered me because he delighted in me". 2 Sam 22:20. "You have in love to my soul delivered it from the pit of corruption." Isa 38:17. Or, as in the Hebrew, "You have loved me from the pit of corruption." A wicked man may say, "Lord, you have delivered me out of the pit of corruption;" but a godly man may say, "Lord, you have loved me out of the pit of corruption." It is one thing to have God's power deliver us, and another thing to have his love deliver us. "O," said Hezekiah, "You have in love to my soul, delivered me from the pit of corruption."

How may it be known, that a deliverance comes in love?

(1) When it makes our heart boil over in love to God. "I love the Lord—because he has heard my voice." Psalm 116:1. It is one thing to love our mercies, another thing to love the Lord. Deliverance is in love—when it causes love.

(2) Deliverance is in love when we have hearts to improve it for God's glory. The wicked, instead of improving their deliverance for God's glory, increase their corruption; they grow worse, as the metal when taken out of the fire grows harder. But our deliverance is in love when we improve it for God's glory. God raises us out of a low condition—and we lift him up in our praises, and honor him with our substance. Prov 3:9. He recovers us from sickness—and we spend ourselves in his service. Mercy is as oil to the wheel—to make it move faster.

(3) Deliverance comes in love when it makes us more exemplary in holiness; and our lives are walking Bibles. A thousand prayers and praises and do not honor God so much—as the mortifying of one lust! "Does the Lord delight in burnt offerings and sacrifices as much as in obeying the voice of the Lord? To obey is better than sacrifice, and to heed is better than the fat of rams." 1 Samuel 15:22. "Upon mount Zion there shall be deliverance and holiness," Obadiah 17. When these two go together, deliverance and holiness; when, being made monuments of mercy, we are patterns of piety; then a deliverance comes in love, and we may say as Hezekiah, "You have in love to my soul, delivered it from the pit of corruption."

Use one. If God brings his people out of bondage, let none despond in trouble. Say not "I shall sink under this burden!" Or as David, "I shall one day perish by the hand of Saul!" God can make the text good—to bring his people out of the house of bondage. When he sees a fit season, he will put forth his arm and save them; and he can do it with ease. "Lord, it is nothing with you to help." 2 Chron 14:11. He who can turn tides, can turn the times; he who raised Lazarus when he was dead, can raise you when you are sick. "I looked, and there was none to help, therefore my own arm brought salvation." Isa 63:5. Do not despond; believe in God's power. Faith sets God to work to deliver us.

Use two. Labor, if you are in trouble, to be fitted for deliverance. Many would have deliverance—but are not fitted for it.

When are we fitted for deliverance?

When, by our afflictions, we are conformed to Christ; when we have learned obedience. "He learned obedience by the things which he suffered;" that is, he learned sweet submission to his Father's will. Heb 5:8. "Not my will—but your will be done." Luke 22:42. When we have thus learned obedience by our sufferings, we are willing to do what God would have us do, and be what God would have us be. We are conformed to Christ, and are fitted for deliverance.

Use three. If God has brought you at any time out of the house of bondage, out of great and eminent troubles, be much in praise. Deliverance calls for praise. "You have put off my sackcloth, and girded me with gladness; to the end that my glory may sing praise to you." Psalm 30:11, 12. My glory, that is, my tongue, which is the instrument of glorifying you. The saints are temples of the Holy Spirit. 1 Cor 3:16. Where should God's praises be sounded but in his temple? Gratitude should follow a favor. The deepest springs yield the sweetest water; and hearts deeply sensible of God's deliverances yield the sweetest praises. Moses tells Pharaoh, when he was going out of Egypt, "We will go with our flocks and our herds." Exod 10:9. Why so? Because he might have sacrifices of thanksgiving ready to offer to God for their deliverance. To have a thankful heart for deliverance, is a greater blessing than the deliverance itself! One of the lepers, "when he saw that he was healed, turned back, and with a loud voice glorified God." Luke 17:15. The leper's thankful heart was a greater blessing than to be healed of his leprosy! Have any of you been brought out of the house of bondage—out of prison, sickness, or any death-threatening danger? Do not forget to be thankful. Be not graves—but temples.

That you may be the more thankful, observe every emphasis and circumstance in your deliverance; such as to be brought out of trouble when you were "at the brink of death"—when there was but a hair's breadth between you and death; or, to be brought out of affliction, without sin, you did not purchase your deliverance by the ensnaring of your consciences; or, to be brought out of trouble upon the wings of prayer; or, that those who were the occasions of bringing you into trouble, should be the instruments of bringing you out. These circumstances, being well weighed, heighten a deliverance, and should heighten our thankfulness. The cutting of a stone may be of more value than the stone itself; and the circumstancing of a deliverance may be greater than the deliverance itself.

But how shall we praise God in a right manner for deliverance?

(1) Be holy people. In the sacrifice of thanksgiving, whoever ate with uncleanness upon him, was to be cut off (Lev 7:20), to typify how unpleasing their praises and thank-offerings are, who live in sin.

(2) Praise God with humble hearts, acknowledge how unworthy you were of deliverance. God's mercies are not debts—but gifts! And that you should have them by gift, should make you humble. "The elders fell upon their faces (an expression of humility) and worshiped God. Rev 11:16.

(3) Praise God for deliverances cordially. "I will praise the Lord with my whole heart." Psalm 111:1. In religion there is no music but in concert—when heart and tongue join together.

(4) Praise God for deliverances constantly. "While I live—I will praise the Lord." Psalm 146:2. Some will be thankful while the memory of a deliverance is fresh, and then stop. The Carthaginians used, at first, to send the tenth of their yearly revenue to Hercules; but by degrees they grew weary, and stopped sending; but we must be constant in our thank-offering. The motion of our praise must be like the motion of our pulse, which beats as long as life lasts. "I will praise the Lord all my life; I will sing praise to my God as long as I live!" Psalm 146:2.

[2] These words are to be understood MYSTICALLY and SPIRITUALLY. "I brought you out of the house of bondage," out of great misery and slavery in the iron furnace. By Israel's deliverance from the house of bondage, is typified their spiritual deliverance from sin, Satan, and hell.

(1) The bringing of Israel out of the house of bondage, is a type of our being delivered from SIN. Sin is the true bondage, it enslaves the soul. Cicero. "Of all conditions, servitude is the worst." "I was held captive, before conversion," says Augustine, "not with an iron chain—but with the obstinacy of my own will." Sin is the enslaver; it is called a law—because it has a binding power over a man (Rom 7:23). It is said to reign—because it exercises a tyrannical power (Rom 6:12). And men are said to be the servants of sin, because they are so enslaved by it. Rom 6:17. Thus sin is the house of bondage. Israel was not so enslaved in the iron furnace—as the sinner is by sin. They are worse slaves and vassals who are under the power of sin, than they are who are under the power of earthly tyrants.

Other slaves have only tyrants ruling over their bodies; but the sinner has his soul tyrannized over. That princely part, the soul, which sways the scepter of reason, and was once crowned with perfect knowledge and holiness, now is enslaved, and made a lackey to every base lust.

Other slaves have some pity shown them: the tyrant gives them food, and lets them have hours for their rest. But sin is a merciless tyrant, it will let men have no rest. Judas had no rest until he had betrayed Christ, and after that, he had less rest than before. How does a man wear himself out in the service of sin—waste his body, break his sleep, distract his mind! A wicked man is every day doing sin's drudgery-work.

Other slaves have servile work; but it is lawful. It is lawful to work in the galley, and tug at the oar; but all the laws and commands of sin are unlawful. Sin says to one man, "defraud;" to another, "be unchaste"; to another "take revenge;" to another, "take a false oath." Thus all sin's commands are unlawful; we cannot obey sin's law—but by breaking God's law.

Other slaves are forced against their will. Israel groaned under slavery (Exod 2:23); but sinners are content to be under the command of sin; they are willing to be slaves; they love their chains! They will not take their freedom; they "glory in their shame." Phil 3:19. They wear their sins, not as their fetters—but their ornaments! They rejoice in iniquity. Jer 11:15.

Other slaves are brought to correction—but sin's slaves are without repentance, and are brought to damnation. Other slaves lie in the iron furnace: sin's slaves lie in the fiery furnace. What freedom of will has a sinner—when he can do nothing but what sin commands him? He is enslaved. Thus sinners are in the house of bondage; but God takes his elect out of the house of bondage, he beats off the chains and fetters of sin; he rescues them from their slavery; he makes them free, by bringing them into "the glorious liberty of the children of God." Rom 8:21. The law of love now rules, not the law of sin. Though the life of sin is prolonged—yet not the dominion of sin; as those beasts in Daniel had their lives prolonged for a season—but their dominion was taken away. Dan 7:12. The saints are made spiritual kings, to rule and conquer their corruptions, to "bind these kings in chains." It is matter of the highest praise and thanksgiving, to be taken out of the house of bondage, to be freed from enslaving lusts, and made kings to reign in glory forever!

(2) The bringing of Israel out of the house of bondage, is a type of our being delivered from SATAN. Men naturally are in the house of bondage, they are enslaved to Satan. Satan is called the prince of this world (John 14:30); and the god of this world (2 Cor 4:4); because he has power to command and enslave his dupes. Though he shall one day be a fellow prisoner in chains—yet now he insults and tyrannizes over the souls of men. Sinners are under his rule, he exercises a jurisdiction over them. He fills men's heads with error, and their hearts with malice. "Why has Satan filled your heart?" Act 5:3. A sinner's heart is the devil's mansion house. "I will return into my house." Matt. 12:44. And surely, that must needs be a house of bondage, which is the devil's mansion-house.

Satan is a comprehensive tyrant. He rules men's minds, he blinds them with ignorance. "The God of this world has blinded the minds of those who believe not." 2 Cor 4:4. He rules their memories. They remember that which is evil, and forget that which is good. Their memories are like a strainer, that lets go all the pure—and retains only the dregs. He rules their wills. Though he cannot force the will, he draws it. "The lusts of your father—you will do." John 8:44. He has control over their hearts, and they willingly obey him. His strong temptations draw men to evil—more than all the promises of God can draw them to good. This is the state of every man by nature; he is in the house of bondage; the devil has him in his power. A sinner grinds in the devil's mill; he is at the command of Satan, as the donkey is at the command of the driver.

No wonder to see men oppress and persecute the godly. As slaves, they must do what the god of this world will have them. How did those swine run—when the devil entered into them! "They entered the swine. And suddenly the whole herd rushed down the steep bank into the sea and perished in the water!" Matthew 8:32. When the devil tempted Ananias to tell a lie, he could not but speak what Satan had put in his heart. Acts 5:3. When the devil entered into Judas, and bade him betray Christ, he would do it, though he hanged himself. It is a dreadful and dismal case, to be in the house of bondage, under the power and tyranny of Satan.

Is it not a case to be bewailed, to see men taken captive by Satan at his will? "Then they may come to their senses and escape the Devil's trap, having been captured by him to do his will." 2 Timothy 2:26. He leads sinners as slaves before him in triumph; he wholly possesses them. If people should see their pets bewitched and possessed by the devil, they would be much troubled; and yet, though their souls are possessed by Satan, they are not sensible of it! What can be worse than for men to be in the house of bondage, and to have the devil hurry them on in their lusts to perdition! Sinners are willingly enslaved to Satan; they love their gawler; are content to sit quietly under Satan's jurisdiction; they choose this bramble to rule over them, though after a while, fire will come out of the bramble to devour them. Judges 9:15.

What an infinite mercy is it when God brings poor souls out of this house of bondage, when he gives them a deliverance from the prince of darkness! Jesus Christ redeems captives, he ransoms sinners by price, and rescues them by force. As David rescued a lamb out of the lion's mouth--so Christ rescues souls out of the mouth of the roaring lion! Oh, what a mercy it is--to be brought out of the house of bondage, from being Satan's captives--to be made subjects of the Prince of Peace! This is done by the preaching of the Word. "To turn them from the power of Satan unto God." Acts 26:18.

(3) The bringing of Israel out of the house of bondage, is a type of our being delivered from HELL. Hell is a house of bondage; a house built on purpose, for sinners to lie in.

There is such a house of bondage where the damned lie. "The wicked shall be turned into hell." Psalm 9:17. "How can you escape the damnation of hell?" Matt 23:33. If any one should ask where this house of bondage is, where is the place of hell? I wish he may never know experimentally. "Let us not so much," says Chrysostom, "labor to know where hell is, as how to escape it." Yet to satisfy curiosity, it may be observed that hell is some place beneath. "Hell beneath." Prov 15:24. Hesiod says, "Hell is as far under the earth, as heaven is above it." The devils besought Christ "that he would not command them to go out into the deep." Luke 8:31. Hell is in the deep.

Why must there be this house of bondage? Why a hell? Because there must be a place for the execution of divine justice. Earthly monarchs have their prison for criminals—and shall not God have his? Sinners are criminals, they have offended God; and it would not be consistent with his holiness and justice—to have his laws infringed, and not inflict penalties.

See the dreadfulness of that place! Could you but hear the groans and shrieks of the damned for one hour—it would confirm you in the truth, that hell is a house of bondage. Hell is the epitome of misery! Besides "the punishment of loss," which is the exclusion of the soul from the gloried sight of God, which some think is the worst part of hell—there will be "the punishment of sense." If, when God's wrath is kindled but a little, and a spark of it flies into a man's conscience in this life, it is so terrible (as in the case of Spira), what will hell itself be?

In hell there will be a plurality of torments:

"Chains of darkness." 2 Pet 2:4.

There will be the "never-dying worm." Mark 9:48; This is the worm of conscience.

There will be the "lake of fire." Rev 20:15. Other fire is but painted fire—compared to this.

This house of hell is haunted with devils! Matt 25:41. Anselm says, "I had rather endure all torments, than see the devil with bodily eyes." Such as go to hell must not only be forced to behold the devil—but must be shut up with this lion in his den! They must keep the devil company! This red dragon is full of spite—and will spit fire in men's faces!

The torments of hell abide forever! "The smoke of their torment ascends up forever and ever." Rev 14:2. Time cannot finish hell. Tears cannot quench hell. Mark 9:44. The wicked will always live in the fire of hell—but never be consumed. After they have lain millions of years in hell, their punishment is as far from ending, as it was at the beginning! If all the earth and sea were sand, and every thousandth year a bird should come, and take away one grain—it would be a long time before that vast heap would be removed! Yet, if after all that time the damned might come out of hell—there would be some hope; but this word FOREVER breaks the heart!

How does it seem to comport with God's justice—to punish a sin committed in a moment, with eternal torment?

1. Because there is an eternity of sin in man's nature. They will continue to sin in hell. "Men gnawed their tongues in agony and cursed the God of heaven because of their pains and their sores, but they refused to repent of what they had done." Revelation 16:10-11

2. Because sin is "committed against an infinite majesty," and therefore the sin itself is infinite, and proportionally the punishment must be infinite.

3. Because a finite creature cannot satisfy infinite wrath, he must be eternally paying what he can never pay.

If hell be such a house of bondage, what infinite cause have they to bless God—who are delivered from it! "Jesus, who rescues us from the coming wrath!" 1 Thess 1:10. Jesus Christ suffered the torments of hell in his soul—that believers should not suffer them. If we are thankful, when we are ransomed out of prison, or delivered from fire, oh, how should we bless God to be preserved from the wrath to come! It may cause more thankfulness in us, seeing that most people go into the house of bondage, even to hell. To be of the number of those few who are delivered from it—is matter of infinite thankfulness. Most, I say, go to that house of bondage when they die; most go to hell. "Wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it." Matthew 7:13-14. The greatest part of the world lies in wickedness. 1 John 5:19.

Divide the world, says one, into thirty-one parts: nineteen parts of it are possessed by Jews and Turks, and seven parts by heathen; so that there are but five parts of professing Christians, and among these—so many deceived Papists on the one hand, and so many formal Protestants on the other--that we may conclude that the major part of the world goes to hell.

Scripture compares the wicked to briers. Isa 10:17. There are but few lilies in your fields—but many thorns and briers. Scripture compares them to "the mire in the streets." Isa 10:6. Few jewels or precious stones are in the street—but you cannot go a step without meeting with mire. The wicked are as common as the dirt in the street! Look at the generality of people. How many drunkards are there, for one who is sober! How many adulterers are there, for one who is chaste! How many hypocrites are there, for one who is sincere! The devil has most of the harvest, and God has only a few gleanings. Oh, then, such as are delivered from the house of bondage, in hell, have infinite cause to admire and bless God. How should the vessels of mercy run over with thankfulness! When most others are carried as prisoners to hell, they are delivered from the wrath to come!

How shall I know if I am delivered from hell?

(1) Those whom Christ saves from hell he saves from sin. "He shall save his people from their sins." Matt 1:21. Has God delivered you from the power of corruption, from pride, malice, and lust? If he has delivered you from the hell of sin, he has delivered you from the hell of torment.

(2) If you prize, trust and love Christ--you are delivered from hell and damnation. "There is no condemnation to those who are in Christ Jesus." Romans 8:1. If you are in Christ, He has put the garment of His righteousness over you—and hell-fire can never singe it! Pliny observes, that nothing will so soon quench fire as salt and blood: the salt tears of repentance and the blood of Christ will quench the fire of hell, so that it shall never kindle upon you.

The Right Understanding of the Law

Before I come to the commandments, I shall answer questions, and lay down rules respecting the moral law.

What is the difference between the moral law—and the gospel?

(1) The law requires that we worship God as our Creator; the gospel, that we worship him in and through Christ. God in Christ is propitious; out of him we may see God's power, justice, and holiness: in him we see his mercy displayed.

(2) The moral law requires obedience—but gives no strength (as Pharaoh required bricks—but gave no straw)—but the gospel gives strength; it bestows faith on the elect; it sweetens the law; it makes us serve God with delight.

Of what use is the moral law to us?

It is a looking-glass to show us our sins, that, seeing our pollution and misery, we may be forced to flee to Christ—to satisfy for former guilt, and to save from future wrath. "The law was our schoolmaster to bring us unto Christ." Gal 3:24.

But is the moral law still in force to believers; is it not abolished to them?

In some sense it is abolished to believers.

(1) In respect of justification. They are not justified by their obedience to the moral law. Believers are to make great use of the moral law—but they must trust only to Christ's righteousness for justification; as Noah's dove made use of her wings to fly—but trusted to the ark for safety. If the moral law could justify—what need was there of Christ's dying?

(2) The moral law is abolished to believers, in respect of its curse. They are freed from its curse and condemnatory power. "Christ has redeemed us from the curse of the law, being made a curse for us." Gal 3:13.

How was Christ made a curse for us?

Considered as the Son of God, he was not made a curse—but as our pledge and surety, he was made a curse for us. Heb 7:22. This curse was not upon his Godhead—but upon his manhood. It was the wrath of God lying upon him; and thus he took away from believers the curse of the law, by being made a curse for them.

But though the moral law be thus far abolished, it remains as a perpetual rule to believers. Though it be not their Savior, it is their guide. Though it is not a covenant of life; yet it is a rule of life. Every Christian is bound to conform to it; and to write, as exactly as he can, after this copy. "Do we then make void the law through faith? God forbid." Rom 3:31. Though a Christian is not under the condemning power of the law—yet he is under its commanding power. To love God, to reverence and obey him, is a law which always binds—and will bind in heaven. This I urge against the Antinomians, who say the moral law is abrogated to believers; which, as it contradicts Scripture, so it is a key to open the door to all licentiousness. Those who will not have the law to rule them—shall never have the gospel to save them!

Having answered these questions, I shall in the next place, lay down some general rules for the right understanding of the Decalogue, or Ten Commandments. These may serve to give us some light into the sense and meaning of the commandments.

Rule 1. The commands and prohibitions of the moral law reach the heart.

(1) The COMMANDS of the moral law reach the heart. The commandments require not only outward actions—but inward affections. They require not only the outward act of obedience—but the inward affection of love. "You shall love the Lord your God with all your heart." Deut 6:5.

(2) The THREATS and PROHIBITIONS of the moral law reach the heart. The law of God forbids not only the act of sin—but the desire and inclination. Not only does it forbid adultery—but lusting (Matt 5:28): not only stealing—but coveting (Rom 7:7). "Man's law bindsonly the hands, God's law binds the heart!"

Rule 2. In the commandments there is a synecdoche—more is intended than is spoken.

(1) Where any DUTY is commanded—the contrary sin is forbidden. When we are commanded to keep the Sabbath-day holy, we are forbidden to break the Sabbath. When we are commanded to live by our labors, "Six days shall you labor," we are forbidden to live idly, and without laboring for our needs.

(2) Where any SIN is forbidden—the contrary duty is commanded. When we are forbidden to take God's name in vain, the contrary duty, that we should reverence his name, is commanded. "That you may fear this glorious and fearful name, the Lord Your God." Deut 28:58. Where we are forbidden to wrong our neighbor, there the contrary duty, that we should do him all the good we can. Vindicating his name and supplying his needs, is included.

Rule 3. Where any sin is forbidden in the commandment, the occasion of it is also forbidden. Where murder is forbidden, envy and rash anger are forbidden, which may occasion it. Where adultery is forbidden, all that may lead to it is forbidden, as wanton glances of the eye, or coming into the company of a harlot. "Come not near the door of her house." Prov 5:8. He who would be free from the plague, must not come near the infected house! Under the law the Nazarite was forbidden to drink wine; nor might he eat grapes of which the wine was made.

Rule 4. Where one relation is named in the commandment, there another relation is included. Where the child is named, the father is included. Where the duty of children to parents is mentioned, the duty of parents to children is also included. Where the child is commanded to honor the parent, it is implied that the parent is also commanded to instruct, to love, and to provide for the child.

Rule 5. Where greater sins are forbidden, lesser sins are also forbidden. Though no sin in its own nature is little—yet one may be comparatively less than another. Where idolatry is forbidden, superstition is forbidden, or bringing any innovation into God's worship, which he has not appointed. As the sons of Aaron were forbidden to worship an idol—they were also forbidden to sacrifice to God with strange fire. Lev 10:1. Mixture in sacred things, is like a poison in wine, which does but debase and adulterate it. It is highly provoking to God to bring any superstitious ceremony into his worship which he has not prescribed; it is to tax God's wisdom, as if he were not wise enough to appoint the manner how he will be worshiped and served.

Rule 6. The law of God is entire. "The law is all connected." The first and second tables are knit together; piety to God, and equity to our neighbor. These two tables which God has joined together, must not be put asunder. Test a moral man by the duties of the first table, piety to God—and there you will find him negligent. Test a hypocrite by the duties of the second table, equity to his neighbor—and there you will find him tardy. If he who is strict only in the second table neglects the first; and he who is zealous only in the first, neglects the second, his heart is not right with God. The Pharisees were the highest pretenders to keeping the first table with zeal and holiness; but Christ detects their hypocrisy: "You have omitted justice, mercy and faith." Matt 23:23. They were bad in the second table; they omitted justice in their dealings; mercy in relieving the poor; and faith, or faithfulness in their promises and contracts with men. God wrote both the tables, and our obedience must set a seal to both.

Rule 7. God's law forbids not only the acting of sin in our own people—but being accessory to, or having any hand in, the sins of others.

How and in what sense may we be said to partake of, and have a hand in the sins of others?

(1) By decreeing unrighteous decrees, and imposing on others that which is unlawful. Jeroboam made the people of Israel to sin; he was accessory to their idolatry by setting up golden calves. Though David did not in his own person kill Uriah—yet because he had Uriah set in the forefront of the battle—he was accessory to Uriah's death, and his murder was laid by the prophet to David's charge. "You have killed Uriah the Hittite with the sword!" 2 Sam 12:9.

(2) We become accessory to the sins of others by not hindering them from sin—when it is in our power. "The failure to prevent something, when it lies within your power—amounts to ordering it." If a master of a family sees his servant break the Sabbath, or hears him swear—and does not use the power he has to suppress him—he becomes accessory to his sin. Eli, for not punishing his sons when they made the offering of the Lord to be abhorred, made himself guilty. 1 Sam 3:13, 14. He who allows an offender to pass unpunished, makes himself an offender.

(3) By counseling, abetting, or provoking others to sin. Ahithophel made himself guilty of the deed—by giving counsel to Absalom to go in and defile his father's concubines. 2 Sam 16:21. He who shall tempt or solicit another to be drunk—though he himself is sober—he is accessory to it. "Woe to him who gives drink to his neighbors!" Hab 2:15.

(4) By consenting to another's sin. Saul did not cast one stone at Stephen—yet the Scripture says, "Saul was consenting unto his death." Acts 8:1. Thus he had a hand in it. If several combined to murder a man, and should tell another of their intent, and he should give his consent to it, he would be guilty; for though his hand was not in the murder, his heart was in it; though he did not act it—yet he approved it, and so it became his sin.

(5) By example. "We live by example." Examples are powerful and effective. Setting a bad example occasions another to sin, and so a person becomes accessory. If the father swears, and the child by his example, learns to swear—the father is accessory to the child's sin; he taught him by his example. As there are hereditary diseases, so there are hereditary sins.

Rule 8. The last rule about the commandments is, that though we cannot, by our own strength, fulfill all these commandments, yet doing what we are able, the Lord has provided encouragement for us. There is a threefold encouragement.

(1) That though we have not ability to obey any one command—yet God has in the new covenant, promised to work that in us which he requires. "I will cause you to walk in my statutes." Ezek 36:27. God commands us to love him. Ah, how weak is our love! But God has promised to circumcise our hearts, that we may love him. Deut 30:6. He who commands us, will enable us. God commands us to turn from sin—but alas! we have not power to turn; therefore he has promised to turn us, to put his Spirit within us, and to turn the heart of stone into flesh. Ezek 36:26. There is nothing in the command—but the same is in the promise. Therefore, Christian, be not discouraged, though you have no strength of your own—God will give you strength! The iron has no power to move—but when drawn by the loadstone it can move. "You have wrought all our works in us." Isa 26:12.

(2) Though we cannot exactly fulfill the moral law—yet God for Christ's sake will mitigate the rigor of the law, and accept of something less than he requires. God in the law requires exact obedience—yet will accept of sincere obedience; he will abate something of the degree, if there is truth in the inward parts. He will see the faith, and pass by the failing. The gospel remits the severity of the moral law.

(3) Wherein our personal obedience comes short, God will be pleased to accept us in our Surety. "He has made us accepted in the Beloved." Eph 1:6. Though our obedience be imperfect—yet, through Christ our Surety—God looks upon it as perfect. That very service which God's law might condemn, his mercy is pleased to crown—by virtue of the blood of our Mediator! Having given you these rules about the commandments, I shall come next to the commandments themselves.

The FIRST Commandment

"You shall have no other gods before me."
Exodus 20:3

This commandment is addressed to each person in particular, because the commandment concerns everyone, and God would have each one take it as spoken to him by name. Though we are forward to take privileges to ourselves—yet we are apt to shift off duties from ourselves to others!

We come now to the commandment, "You shall have no other gods before me." This may well lead the van, and be set in the front of all the commandments, because it is the foundation of all true religion. The sum of this commandment is, that we should sanctify God in our hearts, and give him a precedence above all created beings. There are two branches of this commandment:

1. That we must have God for our God.

2. That we must have no other God.

1. We must have God for our God. It is manifest that we must have a God, and "who is God save the Lord?" 2 Sam 22:32. The Lord Jehovah (one God in three people) is the true, living, eternal God; and him we must have for our God.

[1] To have God to be God to us, is to ACKNOWLEDGE him as God. The gods of the heathen are idols. Psalm 96:5. And "we know that an idol is nothing" (1 Cor 8:4); that is, it has nothing of Deity in it. If we cry, "Help, O Idol," an idol cannot help; the idols themselves were carried into captivity, so that an idol is nothing. Isa 46:2. Vanity is ascribed to it, we do not therefore acknowledge it to be a god. Jer 14:22. But we have this God to be God to us, when, "from the heart" we acknowledge him to be God. All the people fell on their faces and said, "The Lord he is the God! the Lord he is the God!" 1 Kings 18:39. Yes, we acknowledge him to be the only God. "O Lord God of Israel, who dwells between the cherubim, you are the God, even you alone." 2 Kings 19:15. Deity is a jewel that belongs only to his crown.

Further, we acknowledge there is no God like him. "And Solomon stood before the altar of the Lord; and he said, Lord God of Israel, there is no God like you." 1 Kings 8:22, 23. "For who in the heaven can be compared unto the Lord? Who among the sons of the mighty can be likened unto the Lord?" Psalm 89:6. In the Chaldee it is, "Who among the angels?" None can do as God; he brought the world out of nothing; "And hangs the earth upon nothing." Job 26:7. It makes God to be God to us, when we are persuaded in our hearts, and confess with our tongues, and subscribe with our hands, that he is the only true God, and that there is none comparable to him.

[2] To have God to be God to us is to CHOOSE him. "Choose this day whom you will serve: but as for me and my house we will serve the Lord." That is, we will choose the Lord to be our God. Josh 24:15. It is one thing for the judgment to approve of God—and another for the will to choose him. True religion is not a matter of chance—but choice.

Before choosing God for our God, there must be knowledge. We must know him before we can choose him. Before anyone chooses the person he will marry, he must have some knowledge of that person; so we must know God before we can choose him for our God. "Know the God of your father." 1 Chron 28:9. We must know God in his attributes—as glorious in holiness, rich in mercy, and faithful in promises. We must know him in his Son. As the face is represented in a looking-glass, so in Christ, as in a transparent glass, we see God's beauty and love shine forth. This knowledge must go before choosing God. Lactantius said, "all the learning of the philosophers was without a head, because it lacked the knowledge of God."

This choosing is an act of mature deliberation. The Christian having viewed the superlative excellences in God, and being stricken with a holy admiration of his perfections, singles him out from all other objects to set his heart upon; and says as Jacob, "The Lord shall be my God!" Gen 28:21. He who chooses God—devotes himself to God. "Your servant who is devoted to your fear." Psalm 119:38. As the vessels of the sanctuary were consecrated and set apart from common to holy uses, so he who has chosen God to be his God, has dedicated himself to God, and will no more be devoted to profane uses.

[3] To have God to be God to us, is to enter into solemn COVENANT with him, that he shall be our God. After choice, the marriage-covenant follows. As God makes a covenant with us, "I will make an everlasting covenant with you, even the sure mercies of David" (Isa 55:3); so we make a covenant with him, "They entered into a covenant to seek the Lord God of their fathers." 2 Chron 15:12. "One shall say, I am the Lord's; and another shall subscribe with his hand unto the Lord;" like soldiers that subscribe their names in the muster roll. Isa 44:5. This covenant, "That God shall be our God," we have often renewed in the Lord's Supper; which, like a seal to a bond, binds us fast to God, and so keeps us that we do not depart from him.

[4] To have God to be God to us, is to give him adoration, which consists in REVERENCING him. "God is to be had in reverence, by all those who are about him." Psalm 89:7. The seraphim, who stood around God's throne, covered their faces (Isa 6), and Elijah wrapped himself in a mantle when the Lord passed by, in token of reverence. This reverence shows the high esteem we have of God's sacred majesty. Adoration consists in bowing to him, or worshiping him. "Worship the Lord in the beauty of holiness." Psalm 29:2. "They bowed their heads, and worshiped the Lord with their faces to the ground." Neh 8:6. Divine worship is the peculiar honor belonging to the Godhead; which God is jealous of, and will have no creature share in. "My glory will I not give to another." Isa 42:8. Magistrates may have a civil respect or veneration—but God only should have a religious adoration.

[5] To have God to be God to us, is to FEAR him. "That you may fear this glorious and fearful name, The Lord your God." Deut 28:58.

(1) This fearing God is to have him always in our eye, "I have set the Lord always before me." Psalm 16:8. "My eyes are ever towards the Lord." Psalm 25:15. He who fears God, imagines that whatever he is doing, God looks on, and as a judge, weighs all his actions.

(2) To fear God is to have such a holy awe of God upon our hearts, that we dare not sin. "Stand in awe and sin not." Psalm 4:4. The wicked sin and fear not; the godly fear and sin not. "How then can I do this great wickedness, and sin against God?" Gen 39:9. Bid me sin—and you bid me drink poison! It is a saying of Anselm, "If hell were on one side, and sin on the other, I would rather leap into hell, than willingly sin against my God!" He who fears God will not sin, though it be ever so secret. "You shall not curse the deaf, nor put a stumbling-block before the blind—but shall fear your God." Lev 19:14. Suppose you should curse a deaf man, he could not hear you; or suppose you were to lay a stumbling-block in a blind man's way, and cause him to fall, he could not see you do it. But the fear of God will make you forsake sins which can neither be heard nor seen by men! The fear of God destroys the fear of man. The three Hebrew children feared God, therefore they feared not the king's wrath. Dan 3:16. The greater noise, drowns the less; the noise of thunder, drowns the noise of a river. Just so, when the fear of God is supreme in the soul, it drowns all other carnal fear. It makes God to be God to us, when we have a holy filial fear of him.

[6] To have God to be God to us, is to TRUST in him. "My eyes are unto you, O God the Lord: in you is my trust." Psalm 141:8. "The Lord is my rock, my fortress and my deliverer; my God is my rock, in whom I take refuge, my shield and the horn of my salvation. He is my stronghold, my refuge and my savior." 2 Sam 22:2-3. There is none in whom we can trust but God. All creatures are a refuge of lies; they are like the Egyptian reed, too weak to support us—but sharp enough to wound us. 2 Kings 18:21. "The immovable is undisturbed by any commotion." God only is a sufficient foundation to build our trust upon. When we trust him, we make him God to us; when we do not trust him, we make him an idol. Trusting in God is to rely on his power as a Creator, and on his love as a Father. Trusting in God is to commit our chief treasure, our soul, to him. "Into your hands I commit my spirit." Psalm 31:5. As the orphan trusts his estate with his guardian, so we trust our souls with God. Then he becomes God to us.

But how shall we know that we trust in God aright? If we trust in God aright, we shall trust him at one time, as well as another. "Trust in him at all times." Psalm 62:8. Can we trust him in our straits? When the fig-tree does not flourish, and when our earthly crutches are broken—can we lean upon God's promise? When the pipes are cut off which used to bring us comfort, can we live upon God, in whom are all our fresh springs? When we have no bread to eat—but the bread of affliction (Ezek 12:19); when we have no water to drink—but tears, as in Psalm 80:5: "You give them tears to drink in great measure;" can we then trust in God's providence to supply us? A good Christian believes, that if God feeds the ravens, he will feed his children, he lives upon God's all-sufficiency, not only for grace—but for food. He believes if God gives him heaven, he will give daily bread. He trusts God's promise, "Truly you shall be fed." Psalm 37:3. Can we trust God in our fears? When adversaries grow high—can we display the banner of faith? "When I am afraid, I will trust in you." Psalm 56:3. Faith cures the trembling in heart; it gets above fear, as oil swims above the water. To trust in God, makes him to be God to us.

[7] To have God to be God to us, is to LOVE him. In the godly fear and love kiss each other.

[8] To have him to be God to us, is to OBEY him. Upon this I shall speak more at large in the second commandment.

Why must use cleave to the Lord as our God?

(1) Because of its EQUITY. It is but just that we should cleave to him, from whom we receive our being. Who can have a better right to us than he who gives us our breath? For "it is he who made us, and not we ourselves." Psalm 100:3. It is unjust, yes, ungrateful, to give away our love or worship, to any but God.

(2) Because of its UTILITY. If we cleave to the Lord as our God, then he will bless us: "God, even our own God, shall bless us." Psalm 67:6. He will bless us in our estate. "Blessed shall be the fruit of your ground: blessed shall be your basket and your store." Deut 28:4, 5. We shall not only have our sacks full of corn—but money in the mouth of the sack. He will bless us with peace. "The Lord will bless his people with peace." Psalm 29:11. With outward peace, which is the nurse of plenty. "He makes peace in your borders." Psalm 147:14. With inward peace—a smiling conscience, which is sweeter than the dropping of honey. God will turn all evils to our good. Rom 8:28. He will make a healing potion, from poison. Joseph's imprisonment was a means for his advancement. Gen 50:20. Out of the bitterest drug—he will distill his glory and our salvation. In short, he will be our guide to death, our comfort in death, and our reward after death. The utility of it, therefore, may make us cleave to the Lord as our God. "Happy is that people, whose God is the Lord." Psalm 144:15.

(3) Because of its NECESSITY. If God is not our God, he will curse our blessings; and God's curse blasts wherever it comes. Mal 2:2. If God is not our God, we have none to help us in misery. Will he help his enemies? Will he assist those who disclaim him? If we do not make God to be our God—he will make himself to be our judge; and if he condemns, there is no appealing to a higher court. There is a necessity, therefore, for having God for our God, unless we intend to be eternally espoused to misery!

Use one. If we must have the Lord Jehovah for our one God, it condemns the Atheists who have no God. "The fool has said in his heart—There is no God." Psalm 14:1. There is no God he believes in, or worships. When Seneca reproved Nero for his impieties, Nero said, "Do you think I believe there is any God, when I do such things?" The duke of Silesia was so deceived, that he affirmed that there was neither God nor devil. We may see God in the works of his fingers. The creation is a great volume in which we may read a Godhead, and he who denies God, must needs put out his own eyes! Aristotle, though a heathen, not only acknowledged God, when he cried out, "You Being of beings, have mercy on me," but he thought he who did not confess a Deity was not worthy to live. Those who will not believe God, shall feel him. "It is a fearful thing to fall into the hands of the living God." Heb 10:31.

Use two. Professing Christians are condemned, who profess to own God for their God and yet do not live as if he were their God.

(1) They do not believe in him as God. When they look upon their sins, they are apt to say, "Can God pardon?" When they look upon their needs, they say, "Can God provide, can he prepare a table in the wilderness?"

(2) They do not love him as God. They do not give him the cream of their love—but are prone to love other things more than God; they say they love God—but will part with nothing for him.

(3) They do not worship him as God. They do not give him that reverence, nor pray with that devotion, as if they were praying to a god. How dead are their hearts! If not dead in sin, they are dead to duty. They pray as to a god—who has eyes and sees not, ears and hears not. In hearing the Word, how much distraction, and what dull hearts have many! They are thinking of their shops and the world. Would a king take it well at our hands, if, when speaking to us—we would be playing with a feather? When God is speaking to us in his Word, and our hearts are taken up with thoughts about the world, is not this playing with a feather? Oh, how should this humble most of us—that we do not make God to be a god to us! We do not believe in him, love him, worship him—as God. Many heathens have worshiped their false gods with more seriousness and devotion, than some professing Christians do the true God. O let us chide ourselves; did I say chide? Let us abhor ourselves for our deadness and formality in religion! How we have professed God—and yet have not worshiped him as God.

II. That we must have no other God. "You shall have no other gods before me."

What is meant by the words, "Before me"?

It means before my face; before my sight. "Cursed be the man who makes any engraved image, and puts it in a secret place." Deut 27:15. Some would not bow to the idol in the sight of others—but they would secretly bow to it; but though this was out of man's sight, it was not out of God's sight. "Cursed, therefore," says God, "be he who puts the image in a secret place."

"You shall have no other gods."

1. There is really no other God.

2. We must have no other.

[1] There is really no other God. The Valentinians held there were two gods; the Polytheists, that there were many; the Persian worshiped the sun; the Egyptians worshiped the ox and elephant; the Grecians worshiped Jupiter. But there is no other than the true God. "Acknowledge and take to heart this day that the Lord is God in heaven above and on the earth below. There is no other." Deut 4:39. For,

(1) There is but one First Cause, that has its being of itself, and on which all other beings depend. As in the heavens, the Primum Mobile moves all the other orbs; so God is the Great Mover, he gives life and motion to everything that exists.

(2) There is but one Omnipotent Power. If there are two omnipotent, we must always suppose a contest between the two: that which one would do, the other, being equal, would oppose; and so all things would be brought into confusion. If a ship should have two pilots of equal power, one would be ever crossing the other; when one would sail, the other would cast anchor; there would be confusion, and the ship would perish. The order and harmony in the world, the constant and uniform government of all things, is a clear argument that there is but one Omnipotent, one God who rules all. "I am the first, and I am the last, and beside me there is no God." Isa 44:6.

[2] We must have no other God. "You shall have no other gods before me." This commandment forbids:

(1) Serving a false God, and not the true God. "Saying to a stock, You are my father; and to a stone, You have brought me forth." Jer 2:27.

(2) Joining a false God with a true. "They feared the Lord—and served their own gods." 2 Kings 17:33. These are forbidden in the commandment; we must adhere to the true God, and no other. "God is a jealous God," and he will endure no rival. A wife cannot lawfully have two husbands at once; nor may we have two gods. You shall worship no other God, for the Lord is a jealous God." Exod. 34:14. "Their sorrows shall be multiplied, who hasten after another God." Psalm 16:4. The Lord interprets it a "forsaking of him" to espouse any other God. "They forsook the Lord, and followed other gods." Judges 2:12. God would not have his people so much as make mention of idol gods. "Make no mention of the name of other gods, neither let it be heard out of your mouth." Exod 23:13. God looks upon it as breaking the marriage-covenant, to go after other gods. Therefore, when Israel committed idolatry with the golden calf, God disclaimed his interest in them. "Your people have corrupted themselves." Exod 32:7. Before, God called Israel his people; but when they went after other gods, "Now," says the Lord to Moses, "they are no longer my people, but your people." "She is not my wife." Hos 2:2. She does not keep faith with me, she has stained herself with idols, therefore I will divorce her, "she is not my wife." To go after other gods, is what God cannot bear; it makes the fury rise up in his face. "Suppose your brother, son, daughter, beloved wife, or closest friend comes to you secretly and says, 'Let us go worship other gods'—gods that neither you nor your ancestors have known. If they do this, do not give in or listen, and have no pity. Do not spare or protect them. You must put them to death! You must be the one to initiate the execution; then all the people must join in." Deuteronomy 13:6, 8, 9.

What is it to have other gods besides the true God? I fear upon search, we have more idolaters among us than we are aware of.

(1) To TRUST in anything more than God, is to make it a god. If we trust in our RICHES, we make riches our God. We may take comfort in riches—but not put confidence in them. It is a foolish thing to trust in them. They are deceitful riches, and it is foolish to trust to that which will deceive us. Matt 13:22. They have no solid consistency, they are like golden dreams, which leave the soul empty when it awakens, or comes to itself. They are not what they promise; they promise to satisfy our desires—and they increase them! They promise to stay with us—and they take wings. They are hurtful. "I have seen a grievous evil under the sun: wealth hoarded to the harm of its owner." Eccl 5:13. It is foolish to trust to that which will hurt oneself. Who would take hold of the edge of a razor? Riches are often fuel for pride and lust. Ezek 28:5. Jer 5:7. It is folly to trust in our riches; but how many do, and make money their god! "The rich man's wealth is his strong city." Prov 10:15. He makes the wedge of gold his hope. Job 31:24. God made man of the dust of the earth, and man makes a god of the dust of the earth! Money is his creator, redeemer, comforter: his creator, for if he has money, he thinks he is made; his redeemer, for if he is in danger, he trusts to his money to redeem him; his comforter, for if he is sad, money is the golden harp to drive away the evil spirit. Thus by trusting to money, we make it a god.

If we trust in THE ARM OF FLESH, we make it a god. "This is what the Lord says—Cursed is the one who trusts in man, who depends on flesh for his strength and whose heart turns away from the Lord." Jer 17:5. The Syrians trusted in their army, which was so numerous that it filled the country; but this arm of flesh withered. 1 Kings 20:27, 29. Whatever we make our trust, God makes our shame. The sheep run to the hedges for shelter—and they lose their wool; just so, we have run to second causes to help us, and have lost much of our golden fleece! Men have not only been weak reeds to fail us—but sharp thorns to prick us! We have broken our human crutches, by leaning too hard upon them.

If we trust in our WISDOM, we make it a god. "Let not the wise man boast of his wisdom." Jer 9:23. Boasting is the height of confidence. Many a man makes an idol of his wit and abilities; he deifies himself—but how often does God take the wise in their own craftiness! "He catches those who think they are wise in their own cleverness, so that their cunning schemes are thwarted." Job 5:13. Ahithophel had a great wit, his counsel was as the oracle of God; but his wit brought him to the noose! "He saddled his donkey, went to his hometown, set his affairs in order, and hanged himself!" 2 Sam 17:23.

If we trust in our MORALITY, we make it a god. Many trust to this. None can charge them with gross sin. Morality is but sinful nature, refined and cultivated. A man may be outwardly washed—and not inwardly changed. His life may be moral—and yet there may be some reigning sin in his heart! The Pharisee could say, "I am no adulterer" (Luke 18:11); but he could not say, "I am not proud." To trust to one's morality, is to trust to a spider's web. "All of us have become like one who is unclean, and all our righteous acts are like filthy rags; we all shrivel up like a leaf, and like the wind our sins sweep us away." Isaiah 64:6

If we trust to our DUTIES to save us, we make them a god. "Our righteousnesses are as filthy rags." Isa 64:6. Put gold in the fire, and much dross comes out: so our most golden duties are mixed with infirmity. We are apt either to neglect duty, or idolize it. Use duty—but do not trust to it; for then you make it a god. Trust not to your praying and hearing; they are means of salvation—but they are not saviors. If you make duties bladders to trust to, you may sink with them to hell.

If we trust in our GRACE, we make a god of it. Grace is but a creature; if we trust to it we make it an idol. Grace is imperfect, and we must not trust to that which is imperfect to save us. "I have walked in my integrity: I have trusted also in the Lord." Psalm 26:1: David walked in his integrity; but did not trust in his integrity. "I have trusted in the Lord." If we trust in our graces, we make a Christ of them. They are good graces—but bad Christs.

(2) To LOVE anything more than God, is to make it a god. If we love our ESTATE more than God, we make it a god. The young man in the gospel loved his gold better than his Savior; the world lay nearer his heart than Christ. Matt 19:22. "This gold with its glitter blinds the eyes. "The covetous man is called an idolater. Eph 5:5. Why so? Because he loves his estate more than God, and so makes it his god. Though he does not bow down to an idol, if he worships the engraved image in his coins, he is an idolater. That which has most of the heart, we make a god of.

If we love our PLEASURE more than God, we make a god of it. "Lovers of pleasures more than lovers of God." 2 Tim 3:4. Many let loose the reins, and give themselves up to all manner of sensual delights; they idolize pleasure. "They take the timbrel, and the harp, and rejoice at the sound of the organ. They spend their days in mirth." Job 21:12, 13. I have read of a place in Africa, where the people spend all their time in dancing and making merry; and have not we many who make a god of pleasure, who spend their time in going to plays and visiting ball-rooms, as if God had made them like the leviathan, to play in the water? Psalm 104:26. In the country of Sardinia there is a certain herb, that if any one eats too much of it, he will die laughing: such a herb is pleasure, if anyone feeds immoderately on it, he will go laughing to hell. Let such as make a god of pleasure read but these two Scriptures. "The heart of fools is in the house of mirth." Eccl 7:4. "She has lived in luxury and pleasure, so match it now with torments and sorrows." Rev 18:7. Sugar laid in a damp place turns to water; so all the sugared joys and pleasures of sinners will turn to the water of tears at last.

If we love our BELLY more than God, we make a god of it. "Whose god is their belly." Phil 3:19. Clemens Alexandrinus writes of a fish that had its heart in its belly; an emblem of epicures, whose heart is in their belly; their belly is their God, and to this God they pour drink offerings. The Lord allows what is fitting for the recruiting of nature. "I will send grass, that you may eat and be full." Deut 11:15. But to mind nothing but the indulging of the appetite, is idolatry. "Whose god is their belly." What pity is it, that the soul, that princely part, which sways the scepter of reason and is akin to angels, should be enslaved to the brutish part!

If we love a CHILD more than God, we make a god of it. How many are guilty in this kind? They think more of their children, and delight more in them than in God; they grieve more for the loss of their first-born, than for the loss of their first love. This is to make an idol of a child, and to set it in God's place. Thus God is often provoked to take away our children. If we love the jewel more than him who gave it, God will take away the jewel, that our love may return to him again.

Use one. It reproves such as have other gods, and so renounce the true God.

(1) It reproves such as set up idols. "According to the number of your cities are your gods, O Judah." Jer 2:28. "Their altars are as heaps in the furrows of the field." Hos 12:11.

(2) It reproves such as seek to familiar spirits. This is a sin condemned by the law of God. "And do not let your people practice fortune-telling or sorcery, or allow them to interpret omens, or engage in witchcraft, or cast spells, or function as mediums or psychics, or call forth the spirits of the dead. Anyone who does these things is an object of horror and disgust to the Lord. It is because the other nations have done these things that the Lord your God will drive them out ahead of you." Deuteronomy 18:10-12. Ordinarily, if people have lost any of their goods, they send to wizards and soothsayers, to know how they may come by them again. What is this but to make a god of the devil, by consulting with him, and putting their trust in him? What! because you have lost your goods—will you lose your souls too? 2 Kings 1:6. Is it not because you think there is not a God in heaven, that you ask counsel of the devil? If any are guilty, be humbled.

Use two. It sounds a retreat in our ears. Let it call us off from idolizing any creature, and lead us to renounce other gods, and cleave to the true God and his service. If we go away from God, we know not where to mend ourselves.

(1) It is honorable to serve the true God. "To serve God is to reign." It is more honor to serve God, than to have kings serve us.

(2) Serving the true God is delightful. "I will make them joyful in my house of prayer." Isa 56:7. God often displays the banner of his love in an ordinance, and pours the oil of gladness into the heart. All God's ways are pleasantness, his paths are strewed with roses. Prov 3:17.

(3) Serving the true God is beneficial. Men have great gain here, the hidden manna, inward peace, and a great reward to come. Those who serve God shall have a kingdom when they die, and shall wear a crown made of the flowers of paradise. Luke 12:32; 1 Pet 5:4. To serve the true God is our true interest. God has twisted his glory and our salvation together. He bids us believe; and why? That we may be saved. Therefore, renouncing all others, let us cleave to the true God.

(4) You have covenanted to serve the true Jehovah, renouncing all others. When one has entered into covenant with his master, and the indentures are drawn and sealed, he cannot go back—but must serve out his time. We have covenanted in baptism, to take the Lord for our God, renouncing all others; and renewed this covenant in the Lord's Supper, and shall we not keep our solemn vow and covenant? We cannot go away from God without the highest perjury. "If any man draws back [as a soldier who runs away from his regiment] my soul shall have no pleasure in him." Heb 10:38. "I will pour vials of wrath on him, and make my arrows drunk with blood."

(5) None ever had cause to repent of cleaving to God and his service. Some have repented that they had made a god of the world. Cardinal Wolsey said, "Oh, if I had served my God as I have served my king, he would never have left me thus!" None ever complained of serving God—it was their comfort and their crown on their death-bed.

The SECOND Commandment

"You shall not make unto you any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: you shall not bow down to them, nor serve them: for I the Lord your God am jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of those who hate me; and showing mercy unto thousands of those who love me and keep my commandments." Exodus 20:4-6.

I. You shall not make unto you any graven image.

In the first commandment worshiping a false God is forbidden; in this commandment, worshiping the true God in a false manner is forbidden.

"You shall not make unto you any graven image." This does not forbid making an image for civil use. "Whose is this image and superscription? They say unto him, It is Caesar"s." Matt 22:20, 21. But the commandment forbids setting up an image for religious use or worship.

"Nor the likeness of anything," etc. All ideas, portraitures, shapes, images of God, whether by effigies or pictures, are here forbidden. "Take heed lest you corrupt yourselves, and make the similitude of any figure." Deut 4:15, 16. God is to be adored in the heart, not painted to the eye!

"You shall not bow down to them." The intent of making images and pictures is to worship them. No sooner was Nebuchadnezzar's golden image set up—but all the people fell down and worshiped it. Dan 3:7. God forbids such prostrating ourselves before an idol. The thing prohibited in this commandment is image-worship. To set up an image to represent God, is debasing him. If any one should make images of snakes or spiders, saying he did it to represent his prince, would not the prince take it in disdain? What greater disparagement to the infinite God than to represent him—by that which is finite; the living God—by that which is without life; and the Maker of all—by a thing which is made?

[1] To make a true image of God is impossible. God is a spiritual essence and, being a Spirit, he is invisible. John 4:24. "You saw no manner of similitude on the day that the Lord spoke with you out of the midst of the fire." Deut 4:15. How can any paint the Deity? Can they make an image of that which they never saw? "There is no depicting the invisible." Ambrose. "You saw no similitude." It is impossible to make a picture of the soul, or to paint the angels, because they are of a spiritual nature; much less can we paint God by an image, who is an infinite, untreated Spirit.

[2] To worship God by an image, is both absurd and unlawful.

(1) To worship God by an image, is absurd and irrational; for, "the workman is better than the work," "He who has built the house has more honor than the house." Heb 3:3. If the workman is better than the work, and none bow to the workman, how absurd, then, is it to bow to the work of his hands! Is it not an absurd thing to bow down to the king's picture, when the king himself is present? It is more so to bow down to an image of God, when God himself is everywhere present.

(2) To worship God by an image, is unlawful; for it is against the homily of the church, which runs thus: "The images of God, our Savior, the Virgin Mary, are of all others the most dangerous; therefore the greatest care ought to be had that they stand not in temples and churches." So that image-worship is contrary to our own homilies, and affronts the authority of the Church of England. Image-worship is expressly against the letter of Scripture. "You shall make no graven image, neither shall you set up any image of stone—to bow down unto it." Lev 26:1. "Neither shall you set up any image; which the Lord your God hates." Deut 16:22. "Confounded are all those who serve graven images." Psalm 97:7. Do we think to please God by doing that which is contrary to his mind, and that which he has expressly forbidden?

[3] Image worship is against the practice of the saints of old. Josiah, that renowned king, destroyed the groves and images. 2 Kings 23:6, 24. Constantine abrogated the images set up in temples. The Christians destroyed images at Baste, Zurich, and Bohemia. When the Roman emperors would have thrust images upon them, they chose rather to die than deflower their virgin profession by idolatry; they refused to admit any painter or sculpturer into their society, because they would not have any carved state or image of God. When Seraphion bowed to an idol, the Christians excommunicated him, and delivered him up to Satan.

Use one. The Church of Rome is reproved and condemned, which, from the Alpha of its religion to the Omega, is wholly idolatrous! Romanists make images of God the Father, painting him in their church windows as an old man! They also make an image of Christ on the crucifix. And, because it is against the letter of this commandment, they sacrilegiously blot it out of their catechism, and divide the tenth commandment into two. Image worship must needs be very impious and blasphemous, because it is giving the religious worship to the creature, which is due to God only. It is vain for Papists to say, they give God the worship of the heart, and the image only the worship of the body; for the worship of the body is due to God, as well as the worship of the heart; and to give an outward veneration to an image, is to give the adoration to a creature which belongs to God only. "My glory will I not give to another." Isa 42:8.

The Papists say they do not worship the image—but only use it as a medium through which to worship God. "Not even to a statue of Christ is any reverence owed, since it is only a piece of carved wood." Aquinas.

(1) Where has God bidden them worship him by an effigy or image? "Who has required this at your hands?" Isa 1:12. The Papists cannot say so much as the devil, "It is written."

(2) The heathen may bring the same argument for their gross idolatry, as the Papists do for their image-worship. What heathen has been so simple as to think gold or silver, or the figure of an ox or elephant, was God? These were emblems and hieroglyphics only to represent him. They worshiped an invisible God by such visible things. To worship God by an image, God takes as done to the image itself.

But, say the Papists, images are laymen's books, and they are good to put them in mind of God. One of the Popish Councils affirmed, that we might learn more by an image, than by long study of the Scriptures.

"What profits the graven image, the molten image, and a teacher of lies." Hab 2:18. Is an image a layman's book? Then see what lessons this book teaches. It teaches lies; it represents God in a visible shape, who is invisible. For Papists to say they make use of an image—to put them in mind of God, is as if a woman should say she keeps company with another man—to put her in mind of her husband.

But did not Moses make the image of a brazen serpent? Why, then, may not images be set tip?

That was done by God's special command. "Make you a brazen serpent." Numb 21:8. There was also a special use in it, both literal and spiritual. What! does the setting up of the image of the brazen serpent, justify the setting up images in churches? What! because Moses made an image by God's appointment, may we set up an image of our own devising? Because Moses made an image to heal those who were stung, is it lawful to set up images in churches to sting those who are whole? Nay, that very brazen serpent which God himself commanded to be set up, when Israel looked upon it with too much reverence, and began to burn incense to it, Hezekiah defaced, and called it Nehushtan, mere brass; and God commended him for so doing. 2 Kings 18:4.

But is not God represented as having hands, and eyes, and ears? Why may we not, then, make an image to represent him, and help our devotion?

Though God is pleased to stoop to our weak capacities, and set himself out in Scripture by eyes, to signify his omniscience, and hands to signify his power—yet it is absurd, from such metaphors and figurative expressions, to bring an argument for images and pictures; for, by that rule, God may be pictured by the sun and the element of fire, and by a rock; for he is set forth by these metaphors in Scripture; and, sure, the Papists themselves would not like to have such images made of God.

If it is not lawful to make the image of God the Father—yet may we not make an image of Christ, who took upon him the nature of man?

No! Epiphanies, seeing an image of Christ hanging in a church, broke it in pieces. It is Christ's Godhead, united to his manhood, which makes him to be Christ; therefore to picture his manhood, when we cannot picture his Godhead, is a sin, because we make him to be but half Christ—we separate what God has joined, we leave out that which is the chief thing which makes him to be Christ.

But how shall we conceive of God aright, if we may not make any image or resemblance of him?

We must conceive of God spiritually:

(1) In his attributes—his holiness, justice, goodness—which are the beams by which his divine nature shines forth.

(2) We must conceive of him as he is in Christ. Christ is the "Image of the invisible God" as in the wax we see the print of the seal. Col 1:15. Set the eyes of your faith on Christ, the God-man. "He who has seen me, has seen the Father." John 14:9.

Use two. Take heed of the idolatry of image-worship. Our nature is prone to this sin as dry wood to take fire; and, indeed, what is the need of so many words in the commandment: "You shall not make any graven image, or the likeness of anything in heaven, earth, water; you shall not bow down to them." I say, what is the need of so many words—but to show how subject we are to this sin of false worship? It concerns us, therefore, to resist this sin. Where the tide is apt to run with greater force, there we had need to make the banks higher and stronger. The plague of idolatry is very infectious. "They were mingled among the heathen, and served their idols!" Psalm 106:35, 36. It is my advice to you, to avoid all occasions of this sin.

(1) Come not into the company of idolatrous Papists. Dare not to live under the same roof with them—or you run into the devil's mouth!

(2) Go not into their chapels to see their crucifixes, or hear mass. As looking on a harlot draws to adultery, so looking on the popish gilded picture may draw to idolatry. Some go to see their idol-worship. A vagrant who has nothing to lose, cares not to go among thieves; so such as have no goodness in them, care not to what idolatrous places they come or to what temptations they expose themselves; but you who have a treasure of good principles about you, take heed the popish priests do not rob you of them, and defile you with their images!

(3) Dare not join in marriage with image-worshipers. Though Solomon was a man of wisdom, his idolatrous wives drew his heart away from God. The people of Israel entered into an oath and curse, that they would not give their daughters in marriage to idolaters. Neh 10:30. For a Christian and Papist to marry, is to be unequally yoked (2 Cor 6:14); and there is more danger that the Papist will corrupt the Christian, shall hope that the Protestant will convert the Papist. Mingle wine and vinegar, the vinegar will sooner sour the wine, than the wine will sweeten the vinegar.

(4) Avoid superstition, which is a bridge that leads over to Rome. Superstition is bringing any ceremony, fancy, or innovation into God's worship, which he never appointed. It is provoking God, because it reflects much upon his honor, as if he were not wise enough to appoint the manner of his own worship. He hates all strange fire to be offered in his temple. Lev 10:1. A ceremony may in time lead to a crucifix. Those who are for altar-worship, and will bow to the east, may in time bow to the Host. Take heed of all occasions of idolatry, for idolatry is devil-worship. Psalm 106:37. If you search through the whole Bible, there is not one sin that God has more followed with plagues, than idolatry. The Jews have a saying, that in every evil that befalls them, there is an ounce of the golden calf in it. Hell is a place for idolaters. "Outside are the dogs, those who practice magic arts, the sexually immoral, the murderers, the idolaters . . ." Rev 22:15. Senesius calls the devil a rejoicer at idols, because the image-worshipers help to fill hell.

Use three. That you may be preserved from idolatry and image-worship.

(1) Get good principles, that you may be able to oppose the gainsayer. Whence does the popish religion get ground? Not from the goodness of their cause—but from the ignorance of their people.

(2) Get love to God. The wife who loves her husband is safe from the adulterer; and the soul who loves Christ is safe from the idolater.

(3) Pray that God will keep you. Though it is true, there is nothing in an image to gain (for if we pray to an image, it cannot hear, and if we pray to God by an image, he will not hear)—yet we know not our own hearts, or how soon we may be drawn to vanity, if God leaves us. Therefore pray that you be not enticed by false worship, or receive the mark of the beast in your right hand or forehead. Pray, "Hold me up—and I shall be safe." Psalm 119:117. "Lord, let me neither mistake my way for lack of light, nor leave the true way for lack of courage."

(4) Let us bless God who has given us the knowledge of his truth, that we have tasted the honey of his Word, and our eyes are enlightened. Let us bless him that he has shown us the pattern of his house, the right mode of worship; that he has discovered to us the forgery and blasphemy of the Romish religion. Let us pray that God will preserve pure ordinances and powerful preaching among us. Idolatry came in at first by the lack of good preaching. The people began to have golden images when they had wooden priests.

II. "For I the Lord your God am a jealous God." The first reason why Israel must not worship graven images is, because the Lord is a jealous God. "The Lord, whose name is Jealous, is a jealous God." Exod 34:14. Jealousy is taken, [1] In a good sense, as God is jealous for his people. [2] In a bad sense, as he is jealous of his people.

[1] In a GOOD sense; as God is jealous for his people. "Thus says the Lord, I am jealous for Jerusalem, and for Zion, with a great jealousy." Zech 1:14. God has a dear affection for his people, they are his Hephzibah, or delight. Isa 62:4. They are the apple of his eye, Zech 2:8, to express how dear they are to him, and how tender he is of them, "Nothing is dearer than the apple of the eye." Drusius. They are his spouse, adorned with jewels of grace; they lie near his heart. He is jealous for his spouse, therefore he will be avenged on those who wrong her. "The Lord shall stir up jealousy like a man of war; he shall roar, he shall prevail against his enemies." Isa 42:13. What is done to the saints, God takes as done to himself (2 Kings 19:22); and the Lord will take revenge upon all who afflict Zion. "I will deal severely with all who have oppressed you." Zeph 3:19.

[2] Jealousy is taken in a BAD sense, in which God is jealous of his people. It is so taken in this commandment, "I the Lord your God am a jealous God." I am jealous lest you should go after false gods, or worship the true God in a false manner; lest you defile your virgin-profession by images. God will have his spouse to keep close to him, and not go after other lovers. "You shall not play the harlot" Hos 3:3. He cannot bear a rival. Our marital love, a love joined with adoration and worship, must be given to God alone.

Use one. Let us give God no just cause to be jealous. A good wife will be so discreet and chaste, as to give her husband no just occasion of jealousy. Let us avoid all sin, especially this of idolatry, or image-worship. It is heinous, after we have entered into a marriage covenant with God, to prostitute ourselves to an image. Idolatry is spiritual adultery, and God is a jealous God, he will avenge it. Image-worship makes God abhor a people. "They made God angry by building altars to other gods; they made him jealous with their idols. When God heard them, he was very angry, and he rejected Israel completely." Psalm 78:58, 59. "Jealousy arouses a husband's fury, and he will show no mercy when he takes revenge." Prov 6:34. Image-worship enrages God; it makes God divorce a people. "She is not my wife." Hos 2:2. "Jealousy is cruel as the grave." Canticles 8:6. As the grave devours men's bodies, so God will devour image-worshipers.

Use two. If God is a jealous God, let it be remembered by those whose friends are popish idolaters, and who are hated by their friends, because they are of a different religion, and perhaps their maintenance cut off from them. Oh, remember, God is a jealous God; better move your parents to hatred, than move God to jealousy! Their anger cannot do you so much hurt, as God's anger. If they will not provide for you, God will. "When my father and my mother forsake me, then the Lord will take me up." Psalm 27:10.

III. "Visiting the iniquity of the fathers upon the children, unto the third and fourth generation." Here is the second reason against image-worship. There is a twofold visiting. There is God's visiting in mercy. "God will surely visit you:" that is, he will bring you into the land of Canaan, the type of heaven. Gen 50:25. Thus God has visited us with the sunbeams of his favor; he has made us swim in a sea of mercy. This is a happy visitation. There is God's visiting in anger. "Shall I not visit for these things?" that is, God's visiting with the rod. Jer 5:9. "What will you do in the day of visitation?" that is, in the day when God shall visit with his judgments. Isa 10:3. This is the sense that God's visiting is taken in this commandment, "visiting iniquity," that is, punishing iniquity. Observe here three things:

[1] Sin is that which makes God visit in anger. "Visiting iniquity." Sin is the cause why God visits with sickness, poverty, etc. "If they keep not my commandments, then will I visit their transgressions with the rod." Psalm 89:31, 32. Sin twists the cords, which pinch us; it creates all our troubles, is the gall in our cup, and the gravel in our bread. Sin is the Trojan horse, which causes all the trouble. Sin is the womb of our sorrows, and the grave of our comfort. God visits for sin.

[2] One special sin for which God's visits, is idolatry and image-worship. "Visiting the iniquity of the fathers." Most of God's envenomed arrows have been shot among idolaters. "Go now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it." Jer 7:12. For Israel's idolatry he allowed their army to be routed, their priests slain, the ark taken captive. Jerusalem was the most famous metropolis of the world; there was the temple. "Where the tribes go up, the tribes of the Lord." Psalm 122:4. But for the high places and images, that city was besieged and taken by the Chaldean forces. 2 Kings 25:4. When images were set up in Constantinople, the chief seat of the Eastern empire, a city which in the eye of the world was impregnable, it was taken by the Turks, and many cruelly massacred. The Turks in their triumphs at that time reproached the idolatrous Christians, caused an image or crucifix to be carried through the streets in contempt, and threw dirt upon it, crying, "This is the God of the Christians." Here was God's visitation for their idolatry. God has set special marks of his wrath upon idolaters. At a place called Epoletium, there perished by an earthquake 350 people, while they were offering sacrifice to idols. Idolatry brought misery upon the Eastern churches, and removed the golden candlesticks of Asia. For this iniquity God visits.

[3] Idolatrous people are enemies not to their own souls only—but to their children. "Visiting the iniquity of the fathers upon their children." As an idolatrous father entails his land of inheritance, so he entails God's anger and curse upon his children. A jealous husband, finding his wife has stained her fidelity, may justly cast her off, and her illegitimate children too, because they are none of his. If the father is a traitor to his prince, no wonder if all the children suffer. God may visit the iniquity of image-worshipers upon their children.

But is it not said, "Every man shall die for his own sin; the son shall not bear the iniquity of the father?" 2 Chron 25:4, Ezek 18:20. How then does God say, he "will visit the iniquity of the fathers upon the children?"

Though the son be not damned—yet he may be severely punished for his father's sin. "God lays up his iniquity for his children" (Job 21:19); that is, God lays up the punishment of his iniquity for his children—the child smarts for the father's sin. Jeroboam thought to have established the kingdom by idolatrous worship—but it brought ruin upon him, and all his posterity. 1 Kings 14:10. Ahab's idolatry wronged his posterity, who lost the kingdom, and were all beheaded. "They took the king's sons, and slew seventy people." 2 Kings 10:7. Here God visited the iniquity of the father upon the children. As a son catches an hereditary disease from his father, so he catches misery from him: his father's sin ruins him.

Use one. How sad is it to be the child of an idolater! It had been sad to have been one of Gehazi's children, who had leprosy entailed upon them. "The leprosy of Naaman shall cleave unto you and unto your seed forever." 2 Kings 5:27. So it is sad to be a child of an idolater, or image-worshiper; for his seed are exposed to heavy judgments in this life. "God visits the iniquity of the fathers upon their children." Methinks I hear God speak, as in Isa 14:21, "Prepare slaughter for his children, for the iniquity of their fathers."

Use two. What a privilege it is to be the children of godly parents. The parents are in covenant with God, and God lays up mercy for their posterity. "The just man walks in his integrity, his children are blessed after him." Prov 20:7. A religious parent does not procure wrath—but helps to keep off wrath from his child; he seasons his child with pious principles, he prays down a blessing on it; he is a loadstone to draw his child to Christ, by good counsel and example. Oh, what a privilege it is—to be born of godly, pious parents! Augustine says that his mother Monica travailed with greater care and pains for his new birth, than for his natural birth. Wicked idolaters entail misery on their posterity; God "visits the iniquity of the fathers upon their children;" but pious parents procure a blessing upon their children; God reserves mercy for their posterity.

IV. "Of those who hate me." Another reason against image-worship is, that it is hating God. The Papists, who worship God by an image, hate God. Image-worship is a pretended love to God—but God interprets it as hating him. "She who loves another man, hates her own husband." An image-lover is a God hater. Idolaters are said to go a whoring from God. Exod 34:15. How can they love God? I shall show that image-worshipers hate God, whatever love they pretend.

[1] Those who go contrary to his express will hate him. He says, you shall not set up any statue, image, nor picture, to represent me; these things I hate. "Neither shall you set up any image; which the Lord your God hates." Deut 16:22. Yet the idolater sets up images, and worships them. This God looks upon as hating him. How does the child love his father—who does all it can to cross him?

[2] Those who turned Jephthah out of doors hated him, therefore they labored to shut him out of his father's house. Judges 11:7. The idolater shuts the truth out of doors; he blots out the second commandment; he makes an image of the invisible God; he brings a lie into God's worship; which are clear proofs that he hates God.

[3] Though idolaters love the false image of God in a picture, they hate his true image in a believer. They pretend to honor Christ in a crucifix, and yet persecute him in his members. Such hate God.

Use one. This confutes those who plead for image-worshipers. They are very devout people; they adore images; they set up the crucifix; kiss it; light candles to it; therefore they think that they love God. Nay—but who shall be judge of their love? God says they hate him, and give religious adoration to a creature. They hate God—and God hates them! And they shall never live with God—whom he hates! He will never lay such vipers in his bosom! Heaven is kept as paradise, with a flaming sword, that they shall not enter in. He "repays those who hate him to their face." Deut. 7:10. He will shoot all his deadly arrows among idolaters. All the plagues and curses in the book of God shall befall the idolater. The Lord repays him who hates him to his face.

Use two. Let it exhort all to flee from Romish idolatry. Let us not be among God-haters. "Little children, keep yourselves from idols." 1 John 5:21. As you would keep your bodies from adultery, keep your souls from idolatry. Take heed of images, they are images of jealousy to provoke God to anger; they are damnable. You may perish by false worship, as much as by scandalous sins. You may perish by image-worship, as much as by drunkenness and whoredom. A man may die by poison as much as a pistol. We may go to hell by drinking poison in the Romish cup of fornication, as much as by being pistoled with gross and scandalous sins.

To conclude, "God is a jealous God," who will admit of no co-rival; He will "visit the iniquities of the fathers upon their children;" he will entail a plague upon the posterity of idolaters. He interprets idolaters to be such as hate him. He who is an image-lover, is a God-hater. Therefore keep yourself pure from Romish idolatry; if you love your souls—keep yourselves from idols!

V. "Showing mercy unto thousands."

Another argument against image-worship, is that God is merciful to those who do not provoke him with their images, and will entail mercy upon their posterity. "Showing mercy unto thousands."

The golden scepter of God's mercy is here displayed, "showing mercy to thousands." The heathen thought they praised Jupiter enough when they called him good and great. Both excellencies of majesty and mercy meet in God. Mercy is an innate propensity in God to do good to distressed sinners. God showing mercy, makes his Godhead appear full of glory. When Moses said to God, "I beseech you, show me your glory;" "I will," said God, "show mercy." Exod 33:19. His mercy is his glory. Mercy is the name by which he will be known. "The Lord passed by, and proclaimed, The Lord, the Lord God, merciful and gracious." Exod 34:6. Mercy proceeds primarily, and originally from God. He is called the "Father of mercies" (2 Cor 1:3), because he begets all the mercies which are in the creature. Our mercies compared with his, are scarcely so much as a drop to the ocean.

What are the properties of God's mercy?

(1) It is free and spontaneous. To set up merit—is to destroy mercy. Nothing can deserve mercy or force it. We cannot deserve it nor force it, because of our enmity. We may force God to punish us—but not to love us. "I will love them freely." Hos 14:4. Every link in the golden chain of salvation, is wrought and interwoven with free grace. Election is free. "He has chosen us in him according to the good pleasure of his will." Eph 1:5. Justification is free. "Being justified freely by his grace." Rom 3:24. Say not I am unworthy; for mercy is free. If God would show mercy only to such as deserve it—He would show mercy to none!

(2) The mercy which God shows is POWERFUL. How powerful is that mercy—which softens a heart of stone! Mercy changed Mary Magdalen's heart, out of whom seven devils were cast: she who was an inflexible adamant was made a weeping penitent! God's mercy works sweetly—yet irresistibly. It allures—yet conquers! The law may terrify—but mercy mollifies. Of what sovereign power and efficacy is that mercy which subdues the pride and enmity of the heart, and beats off those chains of sin in which the soul is held!

(3) The mercy which God shows is SUPERABUNDANT. "Abundant in goodness and truth, keeping mercy for thousands." Exod 34:6. God visits iniquity "to the third and fourth generation" only—but he shows mercy to a thousand generations. Exod 20:5, 6. The Lord has treasures of mercy in store, and therefore is said to be "plenteous in mercy" (Psalm 86:5), and "rich in mercy" (Eph 2:4). The vial of God's wrath, only drops—but the fountain of his mercy, runs. The sun is not so full of light, as God is of love.

God has mercy of all dimensions. He has depth of mercy—it reaches as low as sinners; and height of mercy—it reaches above the clouds.

God has mercies for all seasons; mercies for the night, he gives sleep; nay, sometimes he gives a song in the night. Psalm 42:8. He has also mercies for the morning. His compassions "are new every morning." Lam 3:23.

God has mercies for all sorts. Mercies for the poor: "He raises up the poor out of the dust." 1 Sam 2:8. Mercies for the prisoner: he "despises not his prisoners." Psalm 69:33. Mercies for the dejected: "In a little wrath I hid my face from you, but with everlasting kindness will I have mercy on you." Isa 54:8. He has old mercies: "Your mercies have been ever of old." Psalm 25:6. New mercies: "He has put a new song in my mouth." Psalm 40:3. Every time we draw our breath—we suck in mercy! God has mercies under heaven, and those we taste; and mercies in heaven, and those we hope for. Thus his mercies are superabundant.

(4) The mercy of God is abiding. "The mercy of the Lord is from everlasting to everlasting." Psalm 103:17. God's anger to his children lasts but a while (Psalm 103:9)—but his mercy lasts forever. His mercy is not like the widow's oil, which ran awhile, and then ceased (2 Kings 4:6)—but over-flowing and ever-flowing. As his mercy is without bounds, so is it without end. "His mercy endures forever." Psalm 136. God never cuts off the entail of mercy from the elect.

We are all living monuments of God's mercy! In how many ways is God said to show mercy?

(1) He shows mercy to us in daily SUPPLYING us. He supplies us with health. Health is the sauce which makes life sweeter. How would they prize this mercy, who are chained to a sick-bed! God supplies us with provisions. "God who fed me all my life long." Gen 48:15. Mercy spreads our tables, and carves for us every bit of bread we eat! We never drink but in the golden cup of mercy!

(2) God shows mercy in lengthening out our GOSPEL-LIBERTIES. 1 Cor 16:9. There are many adversaries; many would stop the waters of the sanctuary, that that they would not run. We enjoy the sweet seasons of grace, we hear joyful sounds, we see the goings of God in his sanctuary, we enjoy Sabbath after Sabbath; the manna of the Word falls about our tents, when in other parts of the land there is no manna. God shows mercy to us in continuing our forfeited privileges.

(3) He shows mercy in PREVENTING many EVILS from invading us. "You, O Lord, are a shield for me." Psalm 3:3. God has restrained the wrath of men, and been a screen between us and danger; when the destroying angel has been abroad, and shed his deadly arrow of pestilence, he has kept off the arrow that it has not come near us.

(4) He shows mercy in DELIVERING us. "And I was delivered out of the mouth of the lion" (namely, Nero). 2 Tim 4:17. He has restored us from the grave. May we not write the writing of Hezekiah, "when he had been sick, and was recovered of his sickness?" Isa 38:9. When we thought the sun of our life was setting God has made it return to its former brightness.

(S) He shows mercy in RESTRAINING us from sin. Lusts within—are worse than lions without! The greatest sign of God's anger, is to give men up to their sins. "So I gave them up to their own hearts' lust." Psalm 81:12. While the ungodly sin themselves to hell, God has laid the bridle of restraining grace upon us. As he said to Abimelech, "I withheld you from sinning against me." Gen 20:6. So he has withheld us from those sins which might have made us a prey to Satan, and a terror to ourselves!

(6) God shows mercy in GUIDING and directing us. Is it not a mercy for one that is out of the way to have a guide?

[1] There is a providential guidance. God guides our affairs for us; chalks out the way he would have us to walk in. He resolves our doubts, unties our knots, and appoints the bounds of our habitation. Acts 17:26.

[2] A spiritual guidance. "You shall guide me with your counsel." Psalm 73:24. As Israel had a pillar of fire to go before them, so God leads us with the oracles of his Word, and the guidance of his Spirit. He guides our heads to keep us from error; and he guides our feet to keep us from scandal. Oh, what mercy is it to have God to be our guide and pilot! "For your name's sake, lead me and guide me." Psalm 31:3.

(7) God shows mercy in CORRECTING us. He is angry in love. He smites—that he may save. His rod is not a rod of iron to break us—but a fatherly rod to humble us. "God disciplines us for our good, that we may share in his holiness." Heb 12:10. In each affliction, God will mortify some corruption, or exercise some grace. Is there not mercy in this? Every cross, to a child of God, is like Paul's cross wind, which, though it broke the ship, it brought Paul to shore upon the broken pieces. Acts 27:44.

(8) God shows mercy in PARDONING us. "Who is a God like unto you, who pardons iniquity?" Mic 7:18. It is mercy to feed us—and rich mercy to pardon us! Pardoning mercy is spun out of the bowels of the free grace, and is enough to make a sick man well. "The inhabitant shall not say, I am sick; the people that dwell therein shall be forgiven their iniquity." Isa 33:24. Pardon of sin is a mercy of the first magnitude. God seals the sinner's pardon with a kiss. This made David put on his best clothes, and anoint himself. His child was newly dead, and God had told him the sword should not depart from his house—yet he anoints himself. The reason was that God had sent him pardon by the prophet Nathan. "The Lord has put away your sin." 2 Sam 12:13. Pardon is the only fit remedy for a troubled conscience. What can give ease to a wounded spirit—but pardoning mercy? Offer him the honors and pleasure of the world. It is as if flowers and music were brought to one who is condemned.

How may I know that my sins are pardoned?

Whenever God removes the guilt of sin, he breaks the power of sin. "He will have compassion; he will subdue our iniquities." Mic 7:19. With pardoning love—God gives subduing grace.

(9) God shows his mercy in SANCTIFYING us. "I am the Lord who sanctifies you." Lev 20:8. This is the partaking of the divine nature. 2 Pet 1:4. God's Spirit is a spirit of consecration; though he sanctifies us but in part—yet it is in every part. 1 Thess 5:23. It is such a mercy, that God cannot give it in anger. If we are sanctified, we are elected. "God has chosen you to salvation through sanctification." 2 Thess 2:13. This prepares for happiness, as the seed prepares for harvest. When the virgins had been anointed and perfumed, they were to stand before the king (Esth 2:12). Just so, when we have had the anointing of God, we shall stand before the King of heaven.

(10) God shows mercy in hearing our PRAYERS. "Have mercy upon me, and hear my prayer." Psalm 4:1. Is it not a favor, when a man puts up a petition to the king, to have it granted? So when we pray for pardon, adoption, and the sense of God's love, it is a signal mercy to have a gracious answer. God may delay an answer, and yet not deny an answer. You do not throw a musician money at first, because you love to hear his music. God loves the music of prayer—but does not always let us hear from him at first; but in due season gives an answer of peace. "Blessed be God, who has not turned away my prayer, nor his mercy from me." Psalm 66:20. If God does not turn away our prayer, he does not turn away his mercy.

(11) God shows mercy in SAVING us. "According to his mercy he saved us." Titus 3:5. This is the top-stone of mercy, and it is laid in heaven. Here mercy displays itself in all its orient colors. Mercy is mercy indeed, when God perfectly refines us from all the lees and dregs of corruption; when our bodies are made like Christ's glorious body, and our souls like the angels. Saving mercy is crowning mercy. It is not merely to be freed from hell—but enthroned in a kingdom! In this life we desire God, rather than enjoy him; but what rich mercy will it be—to be fully possessed of him, to see his smiling face, and to lay in his bosom forever! This will fill us with "a glorious, inexpressible joy!" 1 Peter 1:8. "I shall be satisfied, when I awake, with your likeness." Psalm 17:15.

Use one. Let us not despair. What an encouragement we have here to serve God. He shows mercy to thousands. Who would not be willing to serve a prince who is given to mercy and clemency? God is represented with a rainbow round about him, as an emblem of his mercy. Rev 4:3. Acts of severity are forced from God; judgment is his strange work. Isa 28:21. The disciples, who are not said to wonder at the other miracles of Christ, did wonder when the fig-tree was cursed and withered, because it was not his manner to put forth acts of severity. God is said to delight in mercy. Mic 7:18. Justice is God's left hand: mercy is his right hand. He uses his right hand most; he is more used to mercy than to justice. "God is more inclined to mercy than to punishment." God is said to be slow to anger (Psalm 103:8)—but ready to forgive. Psalm 86:5. This may encourage us to serve him. What argument will prevail, if mercy will not? Were God all justice, it might frighten us from him—but his mercy is a loadstone to draw us to him.

Use two. Hope in God's mercies. "The Lord takes pleasure in those who fear him, in those who hope in his mercy." Psalm 147:11. He counts it his glory—to scatter pardons among men.

But I have been a great sinner, and am sure that there is no mercy for me!

Not if you go on in sin, and are so resolved; but, if you will break off your sins, the golden scepter of mercy shall be held forth to you. "Let the wicked forsake his way, and let him return unto the Lord—and he will have mercy upon him." Isa 55:7. Christ's blood is "a fountain to cleanse them from all their sins and defilement." Zech 13:1. Mercy more overflows in God, than sin in us. His mercy can drown great sins, as the sea covers great rocks. Some of the Jews who had their hands imbrued in Christ's blood, were saved by that blood. God loves to magnify His mercy—and display the trophies of free grace! Therefore, hope in his mercy.

Use three. Labor to know that God's mercy is for you. He is "the God of my mercy." Psalm. 59:17. A man who was being drowned, seeing a rainbow, said, "What am I the better, though God will not drown the world, since I am drowning?" So, what are we the better, though God is merciful, if we perish? Let us labor to know God's special mercy is for us.

How shall we know God's mercy belongs to us?

(1) We know that God's mercy belongs to us—if we put a high value and estimate upon it. He will not throw away his mercy on those who slight it. We prize health—but we prize adopting mercy more. This is the diamond in the ring; it outshines all other comforts.

(2) We know that God's mercy belongs to us—if we fear God, if we have a reverend awe upon us, if we tremble at sin, and flee from it, as Moses did from his rod turned into a serpent. "His mercy is on those who fear him." Luke 1:50.

(3) We know that God's mercy belongs to us—if we take sanctuary in God's mercy; if we trust in it as a drowning man catches hold of a cable. God's mercy to us is a cable let down from heaven. By taking fast hold of this by faith, we are saved. "I trust in the mercy of God forever." Psalm 52:8. As a man trusts his life and goods in a garrison, so we trust our souls in God's mercy.

How shall we get a share in God's saving mercy?

(1) If we would have saving mercy, it must be through Christ. Outside of Christ, there is no saving mercy. We read in the old law, that none might come unto the holy of holies, where the mercy-seat stood—but the high-priest: to signify that we have nothing to do with mercy but through Christ our High-priest. That the high-priest might not come near the mercy-seat without blood, is to show that we have no right to mercy—but through the expiatory sacrifice of Christ's blood, Lev 16:14. That the high-priest might not, upon pain of death, come near the mercy-seat without incense, Lev 16:13, is to show that there is no mercy from God without the incense of Christ's intercession. If we would have mercy, we must be in Christ. Mercy swims to us through Christ's blood!

(2) If we would have mercy, we must pray for it. "Show us your mercy, O Lord, and grant us your salvation." Psalm 85:7. "Turn unto me, and have mercy upon me." Psalm 25:16. Lord, put me not off with common mercy; give me not only mercy to feed and clothe me—but mercy to pardon me. Lord, give me not only sparing mercy—but saving mercy. Lord, give me the cream of your mercies; let me have pardoning mercy and loving kindness. "Who crowns you with loving kindness and tender mercies." Psalm 103:4. Be earnest suitors for mercy; let your needs quicken your importunity. We pray most fervently, when we pray most feelingly.

VI. "Of those who LOVE me."

"You must love the Lord your God with all your heart, all your soul, and all your mind. This is the first and greatest commandment." Matthew 22:37-38

God's mercy is for those who love him! Love is a grace which shines and sparkles in his eye, as the precious stone upon Aaron's breastplate. Love to God is a holy expansion or enlargement of soul, by which it is carried with delight after God, as the chief good. Aquinas defines love as "a complacent delight in God, as our treasure." Love is the soul of religion; it is a momentous grace. If we had as much knowledge as the angels, or faith to do great miracles—yet without love it would profit nothing. 1 Cor 13:2. It is so, because, if it is lacking, there can be no true religion in the heart; there can be no faith, for faith works by love. Gal 5:6. All else is but pageantry, or a devout compliment.

Love meliorates and sweetens all the duties of religion, it makes them savory food, without which God cares not even to taste them. As to the excellence of this grace, love is the first and great commandment. Love is the queen of graces; it outshines all others, as the sun the lesser planets. In some respects it is more excellent than faith; though in one sense faith is more excellent, as it unites us to Christ. It puts upon us the embroidered robe of Christ's righteousness, which is brighter than any the angels wear. In another sense, love is more excellent, in respect of the continuance of it: it is the most durable grace; as faith and hope will shortly cease—but love will remain. When all other graces, like Rachel, shall die in travail, love shall revive. The other graces are in the nature of a lease, for the term of life only; but love is a freehold that continues forever. Thus love carries away the garland from all other graces, it is the most long-lived grace, it is a bud of eternity. This grace alone will accompany us in heaven.

How must our love to God be characterized?

(1) Love to God must be PURE and GENUINE. He must be loved chiefly for himself. We must love God, not only for his benefits—but for those intrinsic excellencies with which he is crowned. We must love God—not only for the good which flows from him—but for the good which is in him. True love is not mercenary, he who is deeply in love with God, needs not be hired with rewards, he cannot but love God for the beauty of his holiness; though it is not unlawful to look for benefits. Moses had an eye to the recompense of reward (Heb 11:26); but we must not love God for his benefits only, for then it is not love of God—but self-love.

(2) Love to God must be with ALL THE HEART. "You shall love the Lord your God with all your heart." Mark 12:30. We must not love God a little, give him a drop or two of our love; but the main stream must flow to him. The mind must think of God, the will choose him, the affections pant after him. The true mother would not have the child divided, nor will God have the heart divided. We must love him with our whole heart. Though we may love the creature—yet it must be a subordinate love. Love to God must be highest, as oil swims above the water.

(3) Love to God must be FLAMING. To love coldly, is the same as not to love. The spouse is said to be, "love-sick." Canticles 2:5. The seraphim are so called, because of their burning love. Love turns saints into seraphim; it makes them burn in holy love to God. Many waters cannot quench this love.

How may we know whether we love God?

(1) He who loves God desires his presence. Lovers cannot be long asunder, they soon have their fainting fits, for lack of a sight of the object of their love. A soul deeply in love with God desires the enjoyment of him in his ordinances, in Word, prayer, and sacraments. David was ready to faint away and die when he had not a sight of God. "My soul faints for God." Psalm 84:2. Such as care not for ordinances plainly manifests lack of love to God.

(2) He who loves God, does not love sin. "You who love the Lord, hate evil." Psalm 97:10. The love of God, and the love of sin, can no more mix together than iron and clay. Every sin loved, strikes at the being of God. He who loves God, has an antipathy against sin. He who would part two lovers is a hateful person. God and the believing soul are two lovers; sin parts between them, therefore the soul is implacably set against it. By this try your love to God. How could Delilah say she loved Samson, when she entertained correspondence with the Philistines, who were his mortal enemies? How can he say he loves God who loves sin, which is God's enemy?

(3) He who loves God is not much in love with anything else. His love is very cool to worldly things. His love to God moves swiftly, as the sun in the sky; to the world it moves slowly, as the sun on the dial. The love of the world eats out the heart of piety; it chokes holy affections, as earth puts out the fire. The world was a dead thing to Paul. "The world is crucified unto me and I to the world." Gal 6:14. In Paul we may see both the picture and pattern of a mortified man. He who loves God—uses the world but chooses God. The world is his pension—but God is his portion. Psalm 119:57. The world engages him—but God delights and satisfies him. He says as David, "God, my exceeding joy," Psalm 43:4. That is, "God is cream of my joy!"

(4) He who loves God cannot live without him. Things we love we cannot be without. A man can do without music or flowers—but not food. Just so, a soul deeply in love with God looks upon himself as undone without him. "Hide not your face from me, lest I be like those who go down into the pit." Psalm 143:7. He says as Job, "I went mourning without the sun;" chapter 30:28. I have starlight, I lack the Sun of Righteousness; I enjoy not the sweet presence of my God. If God is our chief good--we cannot live without him! Alas! how do they show they have no love to God who can do well enough without him! Let them have but food and drink, and you shall never hear them complain of the lack of God.

(5) He who loves God will be at any pains to get him. What pains the merchant takes, what hazards he runs, to have a rich return from the Indies! "The merchant races to the farthest Indies." Jacob loved Rachel, and he could endure the heat by day, and the frost by night, that he might enjoy her. A soul that loves God will take any pains for the fruition of him. "My soul follows hard after you." Psalm 63:8. Love is "the pendulum of the soul." Augustine. It is as the weight which sets the clock going. It is much in prayer, weeping, fasting; it strives as in agony, that he may obtain him whom his soul loves. Plutarch reports of the Gauls, an ancient people of France, that after they had tasted the sweet wine of Italy, they never rested until they had arrived at that country. He who is in love with God, never rests until he has a part in him. "I will seek him whom my soul loves." Canticles 3:2. How can they say they love God, who are not industrious in the use of means to obtain him? "A slothful man hides his hand in his bosom." Prov 19:24. He is not in agony—but lethargy. If Christ and salvation would drop as a ripe fig into his mouth, he would be content to have them; but he is loath to put himself to too much trouble. Does he love his friend, who will not undertake a journey to see him?

(6) He who loves God, prefers him before estate and life. [1] Before estate. "For whom I have suffered the loss of all things." Phil 3:8. Who that loves a rich jewel, would not part with a flower for it? Galeacius, marquis of Vico, parted with a large estate to enjoy God in his pure ordinances. When a Jesuit persuaded him to return to his popish religion in Italy, promising him a large sum of money, he said, "Let their money perish with them who esteem all the gold in the world worth one day's communion with Jesus Christ and his Holy Spirit." [2] Before life. "They loved not their lives unto the death." Rev 12:2: Love to God carries the soul above the love of life and the fear of death.

(7) He who loves God loves his favorites, the saints. 1 John 5:1. "The mind reacts to the likeness of an object just as it does to the object itself." To love a man for his grace, and the more we see of God in him, the more we love him, is an infallible sign of love to God. The wicked pretend to love God—but hate and persecute his image. Does he love his prince, who abuses his statue, or tears his picture? They seem indeed to show great reverence to saints departed; they have great reverence for Paul, and Stephen, and Luke; they canonize dead saints—but persecute living saints; and do they love God? Can it be imagined that he loves God—who hates his children because they are like him? If Christ were alive again, he would not escape a second persecution.

(8) If we love God, we cannot but be fearful of dishonoring him, as the more a child loves his father the more he is afraid to displease him, and we weep and mourn when we have offended him. "Peter went out and wept bitterly." Matt 26:75. Peter might well think that Christ dearly loved him when he took him up to the mount where he was transfigured, and showed him the glory of heaven in a vision. That he should deny Christ after he had received such signal tokens of his love, broke his heart with grief. "He wept bitterly." Are our eyes dropping tears of grief for sin against God? It is a blessed evidence of our love to God; and such shall find mercy. "He shows mercy to thousands of those who love him.

Use. Let us be lovers of God. We love our food, and shall we not love him who gives it? All the joy we hope for in heaven, is in God; and shall not he who shall be our joy then, be our love now? It is a saying of Augustine, "Is it not punishment enough, Lord, not to love you?" And again, "I would hate my own soul if I did not find it loving God."

What are the INCENTIVES to provoke and inflame our love to God?

(1) God's benefits bestowed on us. If a prince bestows continual favors on a subject, and that subject has any sincerity, he cannot but love his prince. God is constantly heaping benefits upon us, "filling our hearts with food and gladness." Acts 14:17. As streams of water out of the rock followed Israel wherever they went, so God's blessings follow us every day. We swim in a sea of mercy! That heart is hard, which is not prevailed with, by all God's blessings—to love him. "Love attracts love." Kindness works even on a brute—the ox knows his owner.

(2) Love to God would make duties of religion facile and pleasant. I confess that to him who has no love to God, religion must needs be a burden; and I wonder not to hear him say, "What a weariness is it to serve the Lord!" It is like rowing against the tide. But love oils the wheels, it makes duty a pleasure. Why are the angels so swift and winged in God's service—but because they love him? Jacob thought seven years but little for the love he bore to Rachel. Love is never weary. He who loves money is not weary of counting it: and he who loves God is not weary of serving him.

(3) Love to God is advantageous. There is nothing lost by love to God. "Eye has not seen, etc., the things which God has prepared for those who love him." 1 Cor 2:9. Such glorious rewards are laid up for those who love God, that as Augustine says, "they not only transcend our reason—but faith itself is not able to comprehend them." A crown is the highest ensign of worldly glory; but God has promised a "crown of life to those who love him," and a never-fading crown. James 1:12. 1 Pet 5:4.

(4) By loving God we know that he loves us. "We love him because he first loved us." 1 John 5:19. If ice melts, it is because the sun has shone upon it; so if the frozen heart melts in love, it is because the Sun of Righteousness has shone upon it.

What MEANS should be used to excite our love to God?

(1) Labor to know God aright. "We cannot love that which we do not know." God is the most comprehensive good; all excellencies which lie scattered in the creature, are united in him; he is optimus maximus. Wisdom, beauty, riches, love, all concentrate in him. How fair was that tulip which had the colors of all tulips in it! All perfections and sweetnesses are eminently in God. Did we know God more, and by the eye of faith see his orient beauty, our hearts would be fired with love to him!

(2) Make the Scriptures familiar to you. Augustine says that before his conversion he took no pleasure in Scripture—but afterwards it was his chief delight. The book of God discovers God to us, in his holiness, wisdom, power, and truth; it represents him as rich in mercy, and encircled with promises. Augustine calls the Scripture a golden epistle, or love-letter, sent from God to us. By reading this love-letter we become more enamored with God; as by reading lascivious books, comedies, romances, etc., lust is excited.

(3) Meditate much upon God, and this will promote love to him. "While I was musing, the fire burned." Psalm 39:3. Meditation is as bellows to the affections. Meditate on God's love in the gift of Christ. "God so loved the world that he gave his only begotten Son," etc. John 3:16. That God should give Christ to us, and not to the angels that fell, that the Sun of Righteousness should shine in our horizon, that he is revealed to us, and not to others; what wonderful love is this! "Can one go upon hot coals, and his feet not be burned?" Prov 6:28. Who can meditate on God's love, who can tread on these hot coals, and his heart not burn in love? Beg a heart to love God. The affection of love is natural—but not the grace of love. Gal 5:22. This fire of love is kindled from heaven; beg that it may burn upon the altar of your heart. Surely the request is pleasing to God, and he will not deny such a prayer as "Lord, give me a heart to love you."

VII. "And KEEP my commandments."

Love and obedience, like two sisters, must go hand and hand. "If you love me, keep my commandments." John 14:15. "We show our love, by performing the work." The son who loves his father will obey him. Obedience pleases God. "To obey is better than sacrifice." 1 Sam 15:22. In sacrifice, only a dead beast is offered; in obedience, a living soul. In sacrifice, only a part of the fruit is offered; in obedience, fruit and tree and all; man offers himself up to God. "Keep my commandments." It is not said, God shows mercy to thousands who know his commandments—but who keep them. Knowing his commandments, without keeping them—does not entitle any to mercy. The commandment is not only a rule of knowledge—but of duty. God gives us his commandments, not only as a pleasant picture to look upon—but as his will and testament, which we are to perform. A good Christian, like the sun, not only sends forth light—but makes a circuit around the world. He has not only the light of knowledge; but moves in a sphere of obedience.

[1] We should keep the commandments from FAITH. Our obedience ought to spring from faith. It is called, therefore, "the obedience of faith." Rom 16:26. Abel, by faith, offered up a better sacrifice than Cain. Heb 11:4. Faith is a vital principle, without which all our services are opera mortua, dead works. Heb 6:1. Faith ameliorates and sweetens obedience, and makes it come off with a better relish.

But why must faith be mixed with obedience to the commandments?

Because faith eyes Christ in every duty, in whom both the person and offering are accepted. The high-priest under the law laid his hand upon the head of the slain beast, which pointed to the Messiah. Exod 29:10. So faith in every duty lays its hand upon the head of Christ. His blood expiates their guilt, and the sweet odor of his intercession perfumes our works of obedience. "He has made us accepted in the beloved." Eph 1:6.

[2] Keeping the commandments must be UNIFORM. We must make conscience of one commandment as well as of another. "Then shall I not be ashamed, when I have respect unto all your commandments." Psalm 119:6. Every commandment has the same stamp of divine authority upon it; and if I obey one precept because God commands, by the same reason I must obey all. Some obey the commands of the first table—but are careless of the duties of the second. Some obey the second table and not of the first. Physicians have a rule that when the body sweats in one part, and is cold in another, it is a sign of a distemper; so when men seem zealous in some duties of religion—but are cold and frozen in others, it is a sign of hypocrisy. We must have respect to all God's commandments.

But who can keep all his commandments?

There is a fulfilling God's commands, and a keeping of them. Though we cannot fulfill all—yet we may be said to keep them in an evangelical sense. We may "build, though not complete." We keep the commandments evangelically:

(1) When we make conscience of every command, when, though we come short in every duty, we dare not neglect any.

(2) When our desire is to keep every commandment. "O that my ways were directed to keep your statutes!" Psalm 119:5. What we lack in strength, we make up in will.

(3) When we grieve that we can do no better; when we weep when we fail; when we give bills of complaint against ourselves; and judge ourselves for our failings. Rom 7:24.

(4) When we endeavor to obey every commandment, "I press toward the mark." Phil 3:14. We strive as in agony; and, if it lay in our power, we would fully comport with every commandment.

(5) When, falling short, and unable to come up to the full latitude of the law, we look to Christ's blood to sprinkle our imperfect obedience, and, with his merits cast into the scales, to make it pass current. This, in an evangelical sense, is to keep all the commandments; and though it be not to our satisfaction—yet it is to God's acceptance.

[3] Keeping God's commandments must be VOLUNTARY. "If you are willing and obedient." Isa 1:19. God required a free-will offering. Deut 16:10. David will run the way of God's commandments, that is freely and cheerfully. Psalm 119:32. A musician is not commended for playing long—but for playing well. Obeying God willingly is accepted. "Righteous deeds done unwillingly, are worthless." The Lord hates that which is forced; which is paying a tax rather than an offering. Cain served God grudgingly; he brought his sacrifice, not his heart. To obey God's commandments unwillingly, is like the devils who came out of the men possessed, at Christ's command—but with reluctance, and against their will. Matt 8:29. "Obedience is the chief thing, and this not through fear of punishment—but for love of God." God duties must not be pressed nor beaten out of us, as the waters came from the rock, when Moses smote it with his rod—but must drop freely from us as myrrh from the tree, or honey from the comb. If a willing mind is lacking, the flower is lacking to perfume our obedience, and to make it a sweet-smelling savor to God.

That we may keep God's commandments willingly, let these things be well weighed:

(1) Our willingness is more esteemed than our service. David counsels Solomon not only to serve God—but with a willing mind. 1 Chron 28:9. The will makes sin to be worse, and duty to be better. To obey willingly shows we do it with love; and this crowns all our services.

(2) There is that in the law-giver, which may make us willing to obey the commandments, which is God's indulgence to us.

[1] God does not require perfect obedience as absolutely necessary to salvation; he requires sincerity only. Do but act from a principle of love, and aim at honoring God in your obedience—and it is accepted.

[2] In the gospel a surety is admitted. The law would not favor us so far; but now God so indulges us, that what we cannot do of ourselves we may do by proxy. Jesus Christ is "a Surety of a better testament." Heb 7:22. We fall short in everything—but God looks upon us in our Surety; and Christ having fulfilled all righteousness, it is as if we had fulfilled the law in our own persons.

[3] God gives strength to do what he requires. The law called for obedience—but though it required brick, it gave no straw; but in the gospel, God, with his commands, gives power. "Make a new heart." Ezek 18:31. Alas! it is above our strength, we may as well make a new world. "A new heart also will I give you." Ezek 36:26. God commands us to cleanse ourselves. "Wash and make yourselves clean." Isa 1:16. But "who can bring a clean thing out of an unclean?" Job 14:4. Therefore the precept is turned into a promise. "From all your filthiness. I will cleanse you." Ezek 36:25. When the child cannot walk, the nurse takes it by the hand. "I taught Ephraim also to walk, taking them by their arms." Hos 11:3.

(3) There is that in God's commandments which may make us willing. They are not burdensome.

[1] A Christian consents to God's commands. "I consent to the law that it is good." Rom 7:16. What is done with consent is no burden. If a virgin gives her consent, the match goes on cheerfully; if a subject consents to his prince's laws because he sees the equity and reasonableness of them, they are not irksome. A regenerate person in his judgment approves, and in his will consents, to God's commandments; and therefore they are not burdensome.

[2] God's commandments are sweetened with joy and peace. Cicero questions whether that can properly be called a burden, which is carried with delight and pleasure. If a man carries a bag of money that has been given him, it is heavy—but the delight takes off the burden. When God gives inward joy, it makes the commandments delightful. "I will make them joyful in my house of prayer." Isa 56:7. Joy is like oil to the wheels, which makes a Christian run in the way of God's commandments, so that they are not burdensome.

[3] God's commandments are advantageous. They are preventive of evil; a curb-bit to check us from sin. What mischiefs would we not run into—if we had not afflictions to humble us, and the commandments to restrain us! God's commandments keep us within bounds, as the yoke keeps the ox from straggling. We should be thankful to God for precepts. Had he not set his commandments as a hedge or bar in our way—we might have run to hell and never stopped! There is nothing in the commandments, but what is for our good. "To keep the commandments of the Lord, and his statutes, which I command you for your good." Deut 10:13.

God commands us to read his Word; and what hurt is in this? He bespangles the Word with promises; as if a father should bid his son read his last will and testament, wherein he makes over a great estate to him. He bids us pray and tells us if we "ask, it shall be given." Matt 7:7. Ask power against sin, ask salvation—and it shall be given. If you had a friend who should say, "Come when you will to me, I will supply you with money," would you think it a trouble to visit that friend often?

God commands us to fear him. "But fear your God." Lev 25:43. There is honey in the mouth of this command. "His mercy is on those who fear him." Luke 1:50. God commands us to believe, and why so? "Believe, and you shall be saved." Acts 16:31. Salvation is the crown, which is set upon the head of faith. Good reason then have we to obey God's commands willingly, since they are for our good, and are not so much our duty as our privilege.

[4] God's commandments are ornamental. "God's commandments do not burden us—but adorn us." It is an honor to be employed in a king's service; and much more to be employed in his service, "by whom kings reign." To walk in God's commandments proves us to be wise. "Behold, I have taught you statutes: keep, therefore, and do them; for this your wisdom." Deut 4:5, 6. To be wise is a great honor. We may say of every commandment of God, as Prov 4:9: It "shall give to your head an ornament of grace."

[5] The commands of God are infinitely better than the commands of sin, which are hurtful. Let a man be under the command of any lust, and how he tires himself! What hazards he runs to endangering his health and soul, that he may satisfy his lust! "They weary themselves to commit iniquity." Jer 9:5. And are not God's commandments more equal, facile, pleasant, than the commands of sin? Chrysostom says, "To act virtue, is easier than to act vice." Temperance is less troublesome than drunkenness; meekness is less troublesome than passion and pride. There is more difficulty in the contrivance and pursuit of a wicked design, than in obeying the commands of God. Hence a sinner is said to travail with iniquity. Psalm 7:14. A woman while she is in travail, is in pain—to show what pain and trouble a wicked man has in bringing forth sin. Many have gone with more pains to hell, than others have to heaven! This may make us obey the commandments willingly.

[6] Willingness in obedience, makes us resemble the angels. The cherubim are described with wings displayed, to show how ready the angels are to serve God. God no sooner speaks the word—but they are ambitious to obey. How are they ravished with joy while praising God! In heaven we shall be as the angels; and by our willingness to obey God's commands, we should be like them here. We pray that God's will may be done by us on earth as it is in heaven; and is it not done willingly there? It is also done constantly. "Blessed is he who does righteousness at all times." Psalm 106:3. Our obedience to the command must be as the fire of the altar, which never went out. Lev 6:13. It must be as the motion of the pulse, always beating. The wind blows off the fruit; but the fruits of our obedience must not be blown off, by any wind of persecution. "I have chosen you that you should go and bring forth fruit, and that your fruit should remain." John 15:16.

Use. They are reproved, who live in a willful breach of God's commandments, in malice, uncleanness, intemperance; and walk contrary to the commandments. To live in a willful breach of the commandment is:

(1) Against REASON. Are we able to stand out against God? "Do we provoke the Lord, are we stronger than he?" 1 Cor 10:22. Can we match arms with God? Can impotence stand against omnipotence? A sinner acts against reason.

(2) It is against EQUITY. We have our being from God; and is it not just that we should obey him who gives us our being? We have all our subsistence from him; and is it not fitting, that as he gives us our allowance, we should give him our allegiance? If a general gives his soldiers pay, he expects them to march at his command; so for us to live in violation of the divine commands, is manifestly unjust.

(3) It is against NATURE. Every creature in its kind, obeys God's law. [1] Animate creatures obey him. God spoke to the fish, and it set Jonah ashore. Jonah 2:10. [2] Inanimate creatures. The wind and the sea obey him. Mark 4:41, The very stones, if God gives them a commission, will cry out against the sins of men. None disobey God but wicked men and devils; and can we find no better companions?

(4) It is against KINDNESS. How many mercies have we, to allure us to obey! We have miracles of mercy; the apostle therefore joins these two together, disobedient and unthankful, which dyes sin with a crimson color. 2 Tim 3:2. As the sin is great, for it is a contempt of God—a hanging out of the war flag of defiance against him, and rebellion is as the sin of witchcraft—so the punishment will be great. Willful disobedience cuts off from mercy. God's mercy is for those who keep his commandments—but there is no mercy for those who live in a willful breach of them. All God's judgments set themselves in battle array against the disobedient: temporal judgments and eternal. Lev 26:15, 16. Christ comes in flames of fire, to take vengeance on those who obey not God. 2 Thess 1:8. God has iron chains of punishment to hold those who break the golden chain of his commands; chains of darkness by which the devils are held ever. Jude 6. God has time enough, as long as eternity—to reckon with all the willful breakers of his commandments!

How shall we keep God's commandments?

Pray for the Spirit of God. We cannot do it in our strength. The Spirit must work in us both to will and to do. Phil 2:13. When the loadstone draws—the iron moves. Just so, when God's Spirit draws—we run in the way of his commandments.

The THIRD Commandment

"You shall not take the name of the Lord your God in vain, for the Lord will not hold him guiltless, who takes his name in vain." Exodus 20:7

This commandment has two parts:

1. A negative expressed. That we must not take God's name in vain; that is, cast any reflections and dishonor on his name.

2. An affirmative implied. That we should take care to reverence and honor his name. Of this latter I shall speak more fully, under the first petition in the Lord's Prayer, "Hallowed be your name."

I shall now speak of the negative expressed in this commandment, or the prohibition, "You shall not take the name of the Lord your God in vain."

The tongue is an unruly member. All the parts and organs of the body are defiled with sin, as every branch of wormwood is bitter; "but the tongue is full of deadly poison." James 3:8. There is no one member of the body, which breaks forth more in God's dishonor, than the tongue. We have this commandment, therefore, as a bridle for the tongue, to bind it to good behavior.

This prohibition is backed with a strong reason, "For the Lord will not hold him guiltless;" that is, he will not hold him innocent. Men of place and eminence deem it disgraceful to have their names abused—and inflict heavy penalties on the offenders. "The Lord will not hold him guiltless, who takes his name in vain;" but looks upon him as a criminal, and will severely punish him. The thing here insisted on is, that great care must be had, that the holy and reverend name of God is not profaned by us, or taken in vain.

[1] We take God's name in vain, when we speak slightly and irreverently of his name. "That you may fear this glorious and fearful name, The Lord your God." Deut 28:58. David speaks of God with reverence. "The mighty God, even the Lord." Psalm 50:1. "That men may know, that you, whose name alone is Jehovah, are the Most High over all the earth. Psalm 83:18. The disciples, when speaking of Jesus, hallowed his name. "Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people." Luke 24:19. When we mention the names of kings, we give them some title of honor, as "excellent majesty;" so should we speak of God with the sacred reverence that is due to the infinite majesty of heaven. When we speak slightly of God or his works, he interprets it as a contempt, and taking his name in vain.

[2] We take God's name in vain, when we profess God's name—but do not live answerably to it, we take it in vain. "They profess that they know God—but in works they deny him." Titus 1:16. When men's tongues and lives are contrary to one another, when, under a mask of profession, they lie and deceive, and are unclean, they make use of God's name to abuse him, and take it in vain. "Pretended holiness is merely double wickedness." "The name of God is blasphemed among the Gentiles because of you." Rom 2:24. When the heathen saw the Jews, who professed to be God's people, to be scandalous, it made them speak evil of God, and hate the true religion for their sakes.

[3] We take God's name in vain, when we use God's name in idle discourse. He is not to be spoken of but with a holy awe upon our hearts. To bring his name in at every turn, when we are not thinking of him, to say, "O God!" or, "O Jesus!"—is to take God's name in vain. How many are guilty here! Though they have God in their mouths, they have the devil in their hearts. It is a wonder that fire does not come out from the Lord to consume them, as it did Nadab and Abihu. Lev 10:2.

[4] We take God's name in vain, when we worship him with our lips—but not with our hearts. God calls for the heart, "My son, give me your heart." Prov 23:26. The heart is the chief thing in religion; it draws the will and affections after it, as the Primum Mobile draw the other orbs along with it. The heart is the incense which perfumes our holy things. The heart is the altar which sanctifies the offering. When we seem to worship God—but withdraw our heart from him, we take his name in vain. "These people honor me with their lips, but their hearts are far from me. They worship me in vain." Matthew 15:8-9

(1) Hypocrites take God's name in vain: their religion is a lie; they seem to honor God—but they do not love him; their hearts go after their lusts. "They set their heart on their iniquity." Hos 4:8. Their eyes are lifted up to heaven—but their hearts are rooted in the earth. Ezek 33:31. These are devils in Samuel's mantle.

(2) Superstitious people take God's name in vain. They bring him a few ceremonies which he never appointed, bow at Christ's name and cringe to the altar—but hate and persecute God's image.

[5] We take God's name in vain, when we pray to him—but do not believe in him. Faith is a grace which greatly honors God. Abraham "was strong in faith, giving glory to God." Rom 4:20. But when we pray to God—but do not mix faith with our prayer, we take his name in vain. "I may pray," says one, "but I shall be never the better." I question whether God ever hears or answers such prayers. It is to dishonor God and take his name in vain; it makes him either an idol—which has ears and hears not; or a liar—who promises mercy to the penitent—but will not make good his word. "He who believes not God, has made him a liar." 1 John 5:10. When the apostle says (Rom 10:14) "How shall they call on him in whom they have not believed?" the meaning is, How shall they call on God aright—and not believe in him? But how many do call on him who do not believe on him! They ask for pardon—but unbelief whispers their sins are too great to be forgiven. Thus to pray and not believe, is to take God's name in vain, and highly dishonors God, as if he were not such a God as the Word represents him. "Plenteous in mercy unto all those who call upon him." Psalm 86:5.

[6] We take God's name in vain, when in any way we profane and abuse his Word. The Word of God is profaned, in general, when profane men meddle with it. It is unfitting a wicked man, to talk of sacred things—of God's providence, and the decrees of God and heaven. It was very distasteful to Christ to hear the devil quote Scripture, "It is written." To hear a wicked man who wallows in sin talk of God and religion, is very offensive to God; it is taking his name in vain. When the Word of God is in a drunkard's mouth, it is like a pearl hung upon a swine! Under the law, the lips of the leper were to be covered. Lev 13:45. The lips of a profane, drunken minister ought to be covered; he is unfit to speak God's Word, because he takes his name in vain.

More particularly they profane God's Word, and take his name in vain: (1) Who speak scornfully of his Word. "Where is the promise of his coming? For since the fathers fell asleep, all things continue as they were from the beginning of the creation." 2 Pet 3:4. As if they had said, the preachers make much ado about the day of judgment, when all must be called to account for their works; but where is the appearing of that day? We see things keep their course, and continue as they were, since the creation. Thus they speak scornfully of Scripture, and take God's name in vain. If sentence is not speedily executed, men scorn and deride; but, "Judgments are prepared for scorners." Prov 19:29.

(2) Who speak jestingly. Such are those who sport and play with Scripture. This is playing with fire. Some cannot be merry unless they make bold with God; they make the Scripture a harp to drive away the spirit of sadness. Eusebius relates of one who made a jest of Scripture—and God struck him with frenzy. To play with Scripture shows a very profane heart. Some will rather lose their souls—than lose their jests. These are guilty of taking God's name in vain. Tremble at it. Such as mock at Scripture—God will mock at their calamity! Prov 1:26.

(3) Who bring Scripture to countenance any sin. The Word, which was written for the suppression of sin, is brought by some for the defense of sin. For instance, if we tell a covetous man of his sin that covetousness is idolatry, he will say, "Has not God bid me live in a calling? Has he not said, "Six days shall you labor;" and "he who provides not for his family is worse than an infidel." Thus he endeavors to support his covetousness by Scripture. Now, it is true that God has bid us take pains in our calling—but not to hurt our neighbor; he has bid us provide for a family—but not by oppression. "You shall not oppress one another." Lev 25:25. He has bid us look after a livelihood—but not to the neglect of the soul: he has bid us lay up treasure in heaven (Matt 6:20); but he has commanded us to lay out, as well as lay up—to sow seeds of charity on the backs and bellies of the poor, which is neglected by such. To bring Scripture therefore to uphold us in sin, is a high profanation of Scripture, and taking God's name in vain.

Again, if we tell a man of his inordinate passions—that he may be drunk with rash anger as well as wine—he will bring Scripture to justify it by saying, "Does not the Word say, "Be angry and sin not." Eph 4:26. True, anger is good when mixed with holy zeal. Anger is without sin—when it is against sin! But to sin in anger, to speak unadvisedly with the lips, is to have the tongue set on fire of hell. To bring Scripture to defend any sin is to profane it, and to take God's name in vain.

(4) Who adulterate the Word, and twist it in a wrong sense. Such are heretics, who put their own gloss upon Scripture, and make it speak that which the Holy Spirit never meant. As, for instance, when they expound those texts literally, which were meant figuratively.

Thus the Pharisees, because God said in the law, "You shall bind them (the commandments) for a sign upon your hand, and they shall be as frontlets between your eyes" (Deut 6:8), took it in a literal sense, got two scrolls of parchment, wherein they wrote the two tables, putting one on their left arms and binding the other to their eyebrows; and thus wrested that Scripture, and took God's name in vain. It was intended to be understood spiritually—of meditating on God's law, and putting it in practice.

The Papists expound the words, "This is my body," literally, of the very body of Christ; as though, when Christ gave the bread, he had two bodies, one in the bread, and the other out of the bread; whereas he meant it figuratively as a sign of his body.

Again, when those Scriptures are expounded figuratively and allegorically, which the Holy Spirit meant literally. For example, Christ said to Peter, "Launch out into the deep, and make a draught," Luke 5:4. This text was spoken in a plain, literal sense of launching out the ship—but the Papists take it in a mystic and allegorical sense. "It proves," say they, "that the Pope, who is Peter's successor, shall launch forth, and catch the ecclesiastical and political power over the western parts of the world." The Papists have launched out too far beyond the meaning of the text. When men strain their wits to wrest the Word to such a sense as pleases them, they profane God's Word, and take his name in vain.

[7] We take God's name in vain, when we swear by God's name. Many seldom mention God's name but in oaths, for which sin the land mourns. "Swear not at all," that is, rashly and sinfully, so as to take God's name in vain. Matt 5:34. Not but in some cases it is lawful to take an oath before a magistrate. "You shall fear the Lord your God and serve him, and swear by his name." Deut 6:13. "An oath for confirmation is the end of all strife." Heb 6:16. When Christ says, "Swear not at all;" he forbids such swearing as takes God's name in vain. There is a threefold swearing forbidden:

(1) VAIN swearing, as when men in their ordinary discourse, let fly oaths. Some excuse their swearing. It is a coarse wool, which will take no dye. It is a bad sin indeed, which has no excuse.

Excuse 1. "I swear only little trifling oaths." The devil has two false mirrors, which he sets before men's eyes. The one is a little mirror, in which the sin appears so small that it can hardly be seen; which the devil sets before men's eyes when they are going to commit sin. The other is a great magnifying glass, wherein sin appears so big that it cannot be forgiven, which the devil sets before men's eyes after they have sinned. You who say that your sin is small—when God shall open the eye of your conscience, you will see it to be great, and worthy of damnation. You say they are but small oaths; but Christ forbids vain oaths. "Swear not at all." If God will reckon with us for idle words—will not idle oaths be put in the account?

Excuse 2. "I swear to the truth." See how this harlot-sin would paint itself with an excuse. Though it is true oath—yet, if it is a rash oath, it is sinful. Besides, he who swears commonly, must sometimes swear to more than is true. Where much water runs greatly, some gravel or mud will pass along with it; so, where there is much swearing, some lies will run along with it.

Excuse 3. "I shall not be believed unless I seal up my words with an oath." A man who is honest will be believed without an oath; his bare word carries authority with it, and is as good as letters testimonial. Again, the more a man swears—the less others will believe him. You become known as a swearer. Another thinks an oath weighs very light with him, and he cares not what he swears to. So that the more he swears—the less others believe him.

Excuse 4. "It is a custom of swearing I have got, and I hope God will forgive me." Though among men custom has influence, and is pleadable in law—yet it is not so in the case of sin; here custom is no plea. You have got a habit of swearing, and can not leave it off; is this an excuse? Is a thing well done, because it is only frequently done? This is so far from being an excuse—that it is an aggravation of sin! As if one that had been accused of killing a man, should plead with the judge to spare him because it was his custom to murder! Would not this be an aggravation of the offence? So it is here. Therefore, all excuses for this sin of vain-swearing are taken away. Dare not to live in this sin, for it is taking God's name in vain!

(2) VILE swearing, horrid, prodigious oaths not to be named. Swearers, like mad dogs, fly in the face of God! And when they are angered, spue out their blasphemous venom on God's sacred majesty. Some in gaming, when things go cross and the dice runs against them, run against God in oaths and curses. Tell them of their sin, seek to bring home these donkeys from going astray, and it is but pouring oil on the flame; they will swear the more! Augustine says, "They do no less sin who blaspheme Christ now in heaven, than the Jews did who crucified him on earth!" Swearers profane Christ's blood, and tear his name.

A woman told her dying husband, that of her three sons, only one of them was his. The father dying, desired the executors to find out which was the true natural son, and bequeath all his estate to him. The father being dead, the executors set up his corpse against a tree and delivered to each of these three sons a bow and arrows, telling them, that he who could shoot nearest the father's heart should have the whole of the estate. Two sons shot as near as they could to his heart—but the third felt nature so to work in him, that he refused to shoot; whereupon the executors judged him to be the true son, and gave him all the estate. Such as are the true children of God, fear to shoot at him; but such as are bastards, and not sons, care not though they shoot at him in heaven—with their oaths and curses! That which makes swearing yet more heinous, is, that when men have resolved upon any wicked action, they bind themselves with an oath to do it. Such were those who bound themselves with an oath and curse to kill Paul. Acts 23:12. To commit sin is bad enough; but to swear to commit sin—is a high profanation of God's name, and as it were, calls God to approve our sin!

(3) PERJURY, which is a heaven-daring sin. "You shall not swear by my name falsely, neither shall you profane my name." Lev 19:12. Perjury is calling God to witness to a lie. It is said of Philip of Macedon, he would swear and unswear, as might stand best with his interest. "You shall swear—in truth, in judgment, and in righteousness." Jer 4:2. In righteousness, therefore, it must not be an unlawful oath. In judgment therefore it must not be a rash oath. In truth, therefore, it must not be a false oath. Among the Scythians, if a man perjured himself, he was to have his head stricken off; because, if perjury were allowed, there would be no living in a commonwealth; it would take away all trust and truth from among men. The perjurer is in as bad a case as the witch; for, by a false oath, he binds his soul fast to the devil.

In taking a false oath in a court, there are many sins linked together—many sins in one; for, besides taking God's name in vain, the perjurer is a thief; by his false oath he robs the innocent of his right; he is a perverter of justice; he not only sins himself—but occasions the jury to give a false verdict, and the judge to pass an unrighteous sentence. Surely God's judgments will find him out! When God's flying-sroll, or curse, goes over the face of the earth, into whose house does it enter? "I will send it out, and it will enter the house of the thief and the house of him who swears falsely by my name. It will remain in his house and destroy it, both its timbers and its stones." Zech 5:4. Beza relates of a perjurer, that he had no sooner taken a false oath, than he was immediately struck with apoplexy, never spoke more, and died. Oh, tremble at such horrid impiety!

[8] We take God's name in vain, when we prefix God's name to any wicked action. Mentioning God in connection with a wicked design, is taking his name in vain. "I pray," said Absalom, "let me pay my vow, which I have vowed unto the Lord, in Hebron." 2 Sam 15:7. This pretense of paying his vow made to God, was only to cover his treason. "As soon as you hear the sound of the trumpet you shall say, Absalom reigns!" chapter 15:10. When any wicked action is baptized with the name of religion, it is taking God's name in vain. Herein the Pope is highly guilty, when he sends out his bulls of excommunication, or curses against the Christian; he begins with, "In the name of God." What a provoking sin is this! It is to do the devil's work—and put God's name to it!

[9] We take God's name in vain, when we use our tongues any way to the dishonor of God's name. As when we use railing, or curses in anger; especially when we wish a curse upon ourselves if a thing is not so, when we know it to be false. I have read of one who wished his body might rot, if that which he said was not true; and soon after his body began to rot, and he became a loathsome spectacle.

[10] We take God's name in vain, when we make rash and unlawful vows. It is a good vow, when a man binds himself to do that which the word binds him to; as, if he is sick, he vows if God restores him, he will live a more holy life. "I will pay you my vows which my lips have uttered when I was in trouble." Psalm 66:13, 14. But "such a vow should not be made, as is displeasing to God;" as to vow voluntary poverty, as friars; or to vow to live in nunneries. Jephthah's vow was rash and unlawful; he vowed to the Lord to sacrifice that which he met with next—and it was his own daughter! Judges 11:31. He did bad to make the vow, and worse to keep it; he became guilty of the breach of the third and sixth commandments.

[11] We take God's name in vain, when we speak evil of God. "The people spoke against God." Numb 21:5.

How do we speak against God?

When we murmur at his providences, as if God had dealt harshly with us. Murmuring accuses God of injustice. "Shall not the judge of all the earth do right?" Gen 18:25. Murmuring springs from a bitter root, it comes from pride and discontent; it reproaches God and thus takes his name in vain. It is a sin which God cannot bear. "How long shall I bear with this evil congregation, which murmur against me?" Numb. 14:27.

[12] We take God's name in vain, when we falsify our promise. As when we say, if God spares our life we will do a certain thing, and never intend to do it. Our promise should be sacred and inviolable; but, if we make a promise, and mention God's name in it—but never intend to keep it, it is a double sin; it is telling a lie, and taking God's name in vain.

Use. Take heed of taking God's name in vain in any of these ways. Remember the threatening in the text, "The Lord will not hold him guiltless." Here is a meiosis—less is said, and more intended. "He will not hold him guiltless;" that is, he will be severely avenged on such a one! "The Lord will not hold him guiltless." Here the Lord speaks after the manner of a judge, who holds the court. The judge here, is God himself; the accusers, Satan, and a man's own conscience; the charge is, "Taking God's name in vain." The accused is found guilty, and condemned: "The Lord will not hold him guiltless."

Methinks these words, "The Lord will not hold him guiltless," should put a lock upon our lips, and make us afraid of speaking anything that may bring dishonor upon God, or may be taking his name in vain! It may be, that men may hold such guiltless—when they curse, swear, speak irreverently of God. If one takes away another's good name, he shall be sure to be punished; but if he takes away God's good name, where is he who punishes him? He who robs another of his goods shall be put to death—but he who robs God of his glory, by oaths and curses, is spared! But God himself will take the matter into his own hand—and he will punish him who takes his name in vain!

(1) Sometimes God punishes swearing and blasphemy in THIS life. In the county of Samurtia, when there arose a great tempest of thunder and lightning, a soldier burst forth into swearing; but the tempest tore up a great tree by the root, which fell upon him, and crushed him to pieces. German history tells of a youth, who was given to swearing, and inventing new oaths; the Lord sent a cancer into his mouth, which ate out his tongue and from which he died. If a man blasphemed God, the Lord caused him to be stoned to death. "The Israelite woman's son blasphemed the name of the Lord, and cursed. And Moses spoke to the children of Israel, that they should bring forth him who had cursed, and stone him with stones!" Lev. 24:11, 23. Olympias, an Arian bishop, reproached and blasphemed the sacred Trinity; whereupon he was suddenly struck with three bolts of lighting, which burned him to death. Felix, an officer of Julia, seeing the holy vessels which were used in the sacrament, said, in scorn of Christ, "See what precious vessels the Son of Mary is served with." Soon after, he was taken with vomiting of blood from his blasphemous mouth, of which he died.

(2) If God should not execute judgment on the profaners of his name in this life, their doom is to come. He will not remit their guilt—but deliver them to Satan the gawler, to torment them forever. If God justifies a man—who shall condemn him? But if God condemns him—who shall justify him? If God lay a man in prison, where shall he get bail? God will take his full blow at the sinner in hell! "It is a fearful thing to fall into the hands of the living God!" Heb 10:31.

The FOURTH Commandment

[Editor's note: We do not believe that the Old Testament Jewish Sabbath (which was Saturday), with all its rules and regulations, was ever changed into the New Testament Lord's Day. Please see John MacArthur's helpful two page article, "Are the Sabbath laws binding on Christians today?" Nevertheless, the following chapter by Watson contains much outstanding material.]

"Remember the Sabbath day by keeping it holy. Six days you shall labor and do all your work, but the seventh day is a Sabbath to the Lord your God. On it you shall not do any work, neither you, nor your son or daughter, nor your manservant or maidservant, nor your animals, nor the alien within your gates. For in six days the Lord made the heavens and the earth, the sea, and all that is in them, but he rested on the seventh day. Therefore the Lord blessed the Sabbath day and made it holy." Exodus 20:8-11

This commandment was engraved in stone by God's own finger—and it will be our comfort to have it engraved in our hearts!

The Sabbath-day is set apart for God's solemn worship; it is his own enclosure, and must not be used for common uses. As a preface to this commandment, he has put a memento to it, "Remember the Sabbath day by keeping it holy." This word, "remember," shows that we are apt to forget Sabbath holiness; therefore we need a memorandum to put us in mind of sanctifying the day.

I. There is in these words a solemn command. "Remember the Sabbath day by keeping it holy."

[1] The matter of it. The sanctifying the Sabbath, which consists in two things, in resting from our own works, and in a conscientious discharge of our religious duties.

[2] The people to whom the command of sanctifying the Sabbath is given. "On it you shall not do any work, neither you, nor your son or daughter, nor your manservant or maidservant, nor your animals, nor the alien within your gates."

II. The arguments to obey this commandment of keeping holy the Sabbath.

[1] From the rationality of it. "Six days shall you labor and do all your work;" as if God had said, I am not a hard master, I do not grudge you time to look after your vocation, and to get an estate. I have given you six days to do all your work in, and have taken but one day for myself. I might have reserved six days for myself, and allowed you but one; but I have given you six days for the works of your vocation, and have taken but one day for my own service. It is just and rational, therefore, that you should set this day in a special manner apart for my worship.

[2] The second argument for sanctifying the Sabbath, is taken from the justice of it. "The seventh day is the Sabbath of the Lord your God;" as if God had said, The Sabbath-day is my due, I challenge a special right in it, and no other has any claim to it. He who robs me of this day, and puts it to common uses, is a sacrilegious person, he steals from the crown of heaven, and I will in nowise hold him guiltless!

[3] The third argument for sanctifying the Sabbath, is taken from God's own observance of it. He "rested the seventh day;" as if the Lord should say, "Will you not follow me as a pattern? Having finished all my works of creation, I rested the seventh day; so having done all your secular work on the six days, you should now cease from the labor of your vocation, and dedicate the seventh day to me, as a day of holy rest."

[4] The fourth argument for Sabbath-sanctification, is taken from the benefit which redounds from a religious observation of the Sabbath. "The Lord blessed the seventh day and hallowed it." God not only appointed the seventh day—but he blessed it. It is not only a day of honor to God—but a day of blessing to us. It is not only a day wherein we give God worship—but a day wherein he gives us grace. On this day a blessing drops down from heaven. God himself is not benefitted by it, we cannot add one grain to his essential glory; but we ourselves are benefitted. This day, religiously observed, entails a blessing upon our souls, our estate, and our posterity. Not keeping it, brings a curse. Jer 17:27. God curses a man's blessings. Mal 2:2. The bread which he eats is poisoned with a curse; so the conscientious observation of the Sabbath, brings all manner of blessings with it. These are the arguments to induce Sabbath-sanctification.

The thing I would have you now observe is, that the commandment of keeping the Sabbath was not abrogated with the ceremonial law—but is purely moral, and the observation of it is to be continued to the end of the world. Where can it be shown that God has given us a discharge from keeping one day in seven?

WHY has God appointed a Sabbath?

(1) With respect to HIMSELF. It is requisite that God should reserve one day in seven for his own immediate service, that thereby he might be acknowledged to be the great Plenipotentiary, or sovereign Lord—who has power over us both to command worship, and appoint the time when he will be worshiped.

(2) With respect to US. The Sabbath-day is for our interest; it promotes holiness in us. The business of week-days makes us forgetful of God and our souls: the Sabbath brings him back to our remembrance. When the dust of the world has clogged the wheels of our affections, that they can scarce move towards God—the Sabbath comes, and oils the wheels of our affections, and they move swiftly on! God has appointed the Sabbath for this end. On this day the thoughts rise to heaven, the tongue speaks of God, and is as the pen of a ready writer, the eyes drop tears, and the soul burns in love! The heart, which all the week was frozen, on the Sabbath melts with the Word. The Sabbath is a friend to true religion; it files off the rust of our graces; it is a spiritual jubilee, wherein the soul is set to converse with its Maker.

I should next show you the modes, or manner, how we should keep the Sabbath day holy; but before I come to that, we have a great question to consider.

Why is it, that we do not keep the seventh-day Sabbath, (Saturday) as it was in the primitive institution—but have changed it to another day (Sunday)?

The old seventh-day Sabbath, which was the Jewish Sabbath, is abrogated, and in the place of it the first day of the week, which is the Christian Sabbath, succeeds. The morality or substance of the fourth commandment does not lie in keeping the seventh day precisely—but keeping one day in seven is what God has appointed.

Why is it, that the first day in the week to be substituted in the room of the seventh day?

Not by ecclesiastic authority. "The church," says Mr Perkins, "has no power to ordain a Sabbath."

(1) The change of the Sabbath from the last day of the week to the first, was by Christ's own appointment. He is "Lord of the Sabbath." Mark 2:28. And who shall appoint a day but he who is Lord of it? He made this day. "This is the day which the Lord has made." Psalm 118:24. Arnobius and most expositors understand it of the Christian Sabbath, which is called the "Lord's day." Rev 1:10. As it is called the "Lord's Supper," because of the Lord's instituting the bread and wine and setting it apart from a common to a special and sacred use; so it is called the Lord's-day, because of the Lord's instituting it, and setting it apart from common days, to his special worship and service. Christ rose on the first day of the week, out of the grave, and appeared twice on that day to his disciples, John 20:19, 26, which was to intimate to them, as Augustine and Athanasius say, that he transferred the Jewish Sabbath to the Lord's day.

(2) The keeping of the first day was the practice of the apostles. "Upon the first day of the week, when the disciples came together to break bread, Paul preached unto them." Acts 20:7; 1 Cor 16:2. Here was both preaching and breaking of bread on this day. Augustine and Innocentius, and Isidore, make the keeping of our gospel Sabbath to be of apostolic sanction, and affirm, that by virtue of the apostles' practice, this day is to be set apart for divine worship. What the apostles did, they did by divine authority; for they were inspired by the Holy Spirit.

(3) The primitive church had the Lord's-day, which we now celebrate, in high estimation. It was a great badge of their religion to observe this day. Ignatius, the most ancient father, who lived in the time of John the apostle, has these words, "Let everyone who loves Christ keep holy the first day of the week, the Lord's-day." This day has been observed by the church of Christ for over sixteen hundred years, as the learned Bucer notes. Thus you see how the seventh-day Sabbath came to be changed to the first-day Sabbath.

The grand reason for changing the Jewish Sabbath to the Lord's-day, is that it puts us in mind of the "Mystery of our redemption by Christ." The reason why God instituted the old Sabbath was to be a memorial of the creation; but he has now brought the first day of the week in its room in memory of a more glorious work than creation, which is redemption. Great was the work of creation—but greater was the work of redemption. As it was said, "The glory of this latter house shall be greater than of the former." Hag 2:9. So the glory of the redemption was greater than the glory of the creation. Great wisdom was seen in making us—but more miraculous wisdom in saving us. Great power was seen in bringing us out of nothing—but greater power in helping us when we were worse than nothing. It cost more to redeem than to create us. In creation it was but speaking a word (Psalm 148:5); in redeeming there was shedding of blood. 1 Pet 1:19. Creation was the work of God's fingers, Psalm 8:3, redemption was the work of his arm. Luke 1:51. In creation, God gave us ourselves; in the redemption, he gave us himself. By creation, we have life in Adam; by redemption, we have life in Christ. Col 3:3. By creation, we had a right to an earthly paradise: by redemption, we have a title to a heavenly kingdom. Christ might well change the seventh day of the week into the first, as it puts us in mind of our redemption, which is a more glorious work than creation.

Use one. The use I shall make of this is—that we should have the Christian Sabbath, we now celebrate, in high veneration. The Jews called the Sabbath, "The desire of days, and the queen of days." This day we must call a "delight, the holy of the Lord, honorable." Isa 58:13. Metal that has the king's stamp upon it is honorable, and of great value. God has set his royal stamp upon the Sabbath; it is the Sabbath of the Lord, and this makes it honorable. We should look upon this day as the best day in the week. What the phoenix is among birds, what the sun is among planets—the Lord's-day is among other days. "This is the day which the Lord has made." Psalm 118:24. God has made all the days—but he has blessed this. As Jacob got the blessing from his brother, so the Sabbath got the blessing from all other days in the week. It is a day in which we converse in a special manner with God.

The Jews called the Sabbath "a day of light;" so on this day the Sun of Righteousness shines upon the soul. The Sabbath is the market-day of the soul, the cream of time. It is the day of Christ's rising from the grave, and the Holy Spirit's descending upon the earth. It is perfumed with the sweet odor of prayer, which goes up to heaven as incense. On this day the manna falls, that is angels' food. This is the soul's festival-day, on which the graces act their part: the other days of the week are most employed about earth—this day about heaven; then you gather straw—now pearl. Now Christ takes the soul up into the mount, and gives it transfiguring sights of glory. Now he leads his spouse into the wine-cellar, and displays the banner of his love. Now he gives her his spiced wine, and the juice of the pomegranate. Canticles 2:4, 8:2. The Lord usually reveals himself more to the soul on this day. The apostle John was in the Spirit on the Lord's-day. Rev 1:10. He was carried up on this day in divine raptures towards heaven. This day a Christian is in the altitudes; he walks with God, and takes as it were a turn with him in heaven. 1 John 1:3. On this day holy affections are quickened; the stock of grace is improved; corruptions are weakened; and Satan falls like lightning before the majesty of the Word.

Christ wrought most of his miracles upon the Sabbath; so he does still: dead souls are raised and hearts of stone are made flesh. How highly should we esteem and reverence this day! It is more precious than rubies. God has anointed it with the oil of gladness above its fellows. On the Sabbath we are doing angels' work, our tongues are tuned to God's praises. The Sabbath on earth is a shadow and type of the glorious rest and eternal Sabbath we hope for in heaven, when God shall be the temple, and the Lamb shall be the light of it. Rev 21:22, 23.

Use two. "SIX days shall you labor." God would not have any live without working. True religion gives no warrant for idleness. It is a duty to labor six days, as well as keep holy rest on the seventh day. "For even when we were with you, we gave you this rule: 'If a man will not work, he shall not eat.' We hear that some among you are idle. They are not busy; they are busybodies. Such people we command and urge in the Lord Jesus Christ to settle down and earn the bread they eat." 2 Thessalonians 3:10-12. A Christian must not only mind heaven—but his vocation. While the pilot has his eye to the star, he has his hand to the helm. Without labor the pillars of a commonwealth will dissolve, and the earth, like the sluggard's field, will be overrun with briers. Prov 24:31. Adam in innocence, though monarch of the world, must not be idle—but must dress and until the ground. Gen 2:15. Piety does not exclude industry. Standing water putrifies.

Inanimate creatures are in motion. The sun goes its circuit, the fountain runs, and the fire sparkles.

Animate creatures work. Solomon sends us to the ant to learn labor. Prov 6:6; 30:25. The bee is the emblem of industry; some of the bees trim the honey, others work the wax, others frame the honey-comb, others lie sentinel at the door of the hive to keep out the drone. And shall not man much more labor? That law in paradise was never repealed. "In the sweat of your face shall you eat bread." Gen 3:19. Such professors are to be excluded, who talk of living by faith—but live without working; they are like the lilies which "toil not, neither do they spin." Matt 6:28. It is a speech of holy and learned Mr Perkins, "Let a man be endowed with excellent gifts, and hear the Word with reverence, and receive the sacrament—yet if he does not work—all is but hypocrisy." What is an idle person good for? What benefit is a ship which lies always on the shore? What benefit is armor which hangs up and rusts?

To live without working, exposes a person to temptation. Melanchthon calls idleness "the Devil's bath," because he bathes himself with delight in an idle soul. We do not sow seed in ground when it lies fallow; but Satan sows most of his seed of temptation in such people as lie fallow, and live without working. Idleness is the nurse of vice! Seneca, an old heathen, could say, "No day passes me without some labor." An idle person stands for a cipher in the world; God writes down no ciphers in the book of life! We read in Scripture of eating the "bread of idleness," and drinking the "wine of violence." Prov 31:27; 4:17. It is as much a sin to eat "the bread of idleness," as to "drink the wine of violence."

An idle person can give no good account of his time. Time is a talent to trade with. The slothful person "hides his talent in the earth;" he does no good; his time is not lived—but lost. An idle person lives unprofitably, he cumbers the ground. God calls the slothful servant "wicked." "You wicked and slothful servant." Matt 25:26. Draco, whose laws were written in blood, deprived those of their life, who would not work for their living. In Hetruria, they caused such idle people to be banished. Idle people live in the breach of the commandment, "Six days shall you labor." Let them take heed they are not banished from heaven! A man may as well go to hell for not working—as for not believing!

Having spoken of the REASONS of sanctifying the Sabbath I come now to

III. The MANNER of sanctifying the Sabbath.

[1] Negatively. We must do no work on it. This is the commandment. "On it you shall not do any work." God has set apart this day for himself; therefore we are not to use it for common things, such as by doing any civil work. As when Abraham went to sacrifice, he left his servants and the donkey at the bottom of the hill; so, when we are to worship God on this day, we must leave all worldly business behind, leave the donkey at the bottom of the hill. Gen 22:5. As Joseph, when he would speak with his brethren, thrust out the Egyptians, so, when we would converse with God on this day, we must thrust out all earthly employments.

The Lord's day is a day of holy rest. All secular work must be forborne and suspended, as it is a profanation of the day. "One Sabbath day I saw some men of Judah treading their winepresses. They were also bringing in bundles of grain and loading them on their donkeys. And on that day they were bringing their wine, grapes, figs, and all sorts of produce to Jerusalem to sell. So I rebuked them for selling their produce on the Sabbath. So I confronted the leaders of Judah—Why are you profaning the Sabbath in this evil way?" Neh 13:15, 17. It is sacrilege to rob for civil work—the time which God has set apart for his worship. He who devotes any time of the Sabbath to worldly business, is a worse thief than he who robs on the highway; for the one does but rob man—but the other robs God.

The Lord forbade manna to be gathered on the Sabbath. Exod 16:26. One might think it would have been allowed, as manna was the "staff of their life," and the time when it fell was between five and six in the morning, so that they might have gathered it early, and all the rest of the Sabbath might have been employed in God's worship; and besides, they needed not to have taken any great journey for it, for it was but stepping out of their doors, and it fell about their tents. And yet they might not gather it on the Sabbath. And for purposing only to do it—God was very angry. "Some of the people went out anyway to gather food, even though it was the Sabbath day. But there was none to be found. "How long will these people refuse to obey my commands and instructions?" the Lord asked Moses" Exod 16:27, 28.

Surely, the anointing of Christ's body, when he was dead was a commendable work; but, though the women had prepared sweet ointments to anoint the dead body of Christ, they did not go to the sepulcher to embalm him, until the Sabbath was past. "They rested the Sabbath-day, according to the commandment." Luke 23:56. The hand cannot be busied on the Lord's-day, but the heart will be defiled. The very heathen, by the light of nature, would not do any secular work in the time which they had set apart for the worship of their false gods. Clemens Alexandrinus reports of one of the emperors of Rome, who, on the day of set worship for his gods, put aside warlike affairs and spent the time in devotion.

To do servile work on the Sabbath shows an impious heart, and greatly offends God. To do secular work on this day is to follow the devil's plough; it is to debase the soul. God made this day on purpose to raise the heart to heaven, to converse with him, to do angels' work; and to be employed in earthly work is to degrade the soul of its honor. God will not have his day entrenched upon, or defiled in the least thing. The man who gathered sticks on the Sabbath he commanded to be stoned! Numb. 15:35. It would seem a small thing to pick up a few sticks to make a fire; but God would not have this day violated in the smallest matters. Nay, even the work which had reference to a religious use might not be done on the Sabbath, as the hewing of stones for the building of the sanctuary. Bezaleel, who was to cut the stones, and cut the timber for the sanctuary, must forbear to do it on the Sabbath. Exod 31:15. A temple is a place of God's worship—but it was a sin to build a temple on the Lord's-day. This is keeping the Sabbath-day holy negatively—in doing no manual work.

Works of necessity and charity however may be done on this day. In these cases God will have mercy, and not sacrifice.

(1) It is lawful to take the necessary supplies of nature. Food is to the body as oil to the lamp.

(2) It is lawful to do works of mercy, as helping a neighbor when either life or estate are in danger. Herein the Jews were too precise, who would not allow works of charity to be done on the Sabbath. If a man was sick, they would not on this day, use means for his recovery. They were angry because Christ had wrought a cure on the Sabbath. John 7:23. If a house were on fire, the Jews thought they might not bring water to quench it; if a vessel leaked on this day, they thought they might not stop it. They were "righteous overmuch;" it was seeming zeal—but lacked discretion to guide it.

Except in these two cases, of necessity and charity—all secular work is to be suspended and laid aside on the Lord's-day. "On it you shall not do any work." This arraigns and condemns many among us who foul their fingers with work on that day; some in preparing great meals, others in opening their shop-doors, and selling food on the Sabbath. The mariner who sails on the Sabbath, runs full sail into the violation of this command. Others work on this day privately, and follow their trade within doors; but though they think to hide their sin under a canopy, God sees it. "Where shall I flee from your presence?" "The darkness does not hide from you." Psalm 139:7, 12. Such as profane the day, and God will have an action of trespass against them.

[2] Positively. We keep the Sabbath-day holy, by "consecrating and dedicating" this day to the "service of the high God." It is good to rest on the Sabbath-day from the works of our vocation; but if we rest from labor and do no more—the ox and the donkey keep the Sabbath as well as we; for they rest from labor. We must dedicate the day to God; we must not only "keep a Sabbath," but "sanctify" a Sabbath. Sabbath-sanctification consists in two things:

(1) Solemn preparation for it. If a prince were to come to your house, what preparation would you make for his entertainment! You would sweep the house, wash the floor, adorn the room with the richest tapestry and hangings, that there might be something suitable to the state and dignity of so great a person. On the blessed Sabbath, God intends to have sweet communion with you; he seems to say to you, as Christ to Zacchaeus, "Make haste and come down, for this day I must abide at your house." Luke 19:5. Now, what preparation should you make for entertaining this King of glory? When Saturday evening approaches, sound a retreat; call your minds off from the world and summon your thoughts together, to think of the great work of the approaching day. Purge out all unclean affections, which may indispose you for the work of the Sabbath. Evening preparation will be like the tuning of an instrument, it will fit the heart better for the duties of the ensuing Sabbath.

(2) The sacred observation of it. Rejoice at the approach of the day, as a day wherein we have a prize for our souls, and may enjoy much of God's presence. John 8:56. "Abraham rejoiced to see my day." So, when we see the light of a Sabbath shine, we should rejoice, and "call the Sabbath a delight"—this is the queen of days, which God has crowned with a blessing. Isa 58:13. As there was one day in the week on which God rained manna twice as much as upon any other day, so he rains down the manna of heavenly blessings twice as much on the Sabbath as on any other. This is the day wherein Christ carries the soul into the house of wine, and displays the banner of love over it. The dew of the Spirit now falls on the soul, whereby it is revived and comforted. How many may write the Lord's day, the day of their new birth! This day of rest is a pledge of the eternal rest in heaven. Shall we not then rejoice at its approach? The day on which the Sun of Righteousness shines, should be a day of gladness.

Get up early on the Sabbath morning. Christ rose early on this day, before the sun was up. John 20:1. Did he rise early to save us, and shall not we rise early to worship and glorify him? "Early will I seek you." Psalm 63:1. Can we be up early on other days? The farmer is early at his plough, the traveler rises early to go his journey—and shall not we, who on this day are traveling to heaven? Certainly, if we loved God as we should, we would rise on this day early, that we may meet with him whom our souls love. Such as sit up late at work on the night before, are so buried in sleep, that they will hardly be up early on a Sabbath morning.

Having dressed your bodies, you must dress your souls for hearing the Word. As the people of Israel were to wash themselves before the law was delivered to them, so we must wash and cleanse our souls; and that is done by reading, meditation, and prayer. Exod 19:10.

[1] By reading the WORD. The Word is a great means to sanctify the heart, and bring it into a Sabbath-frame. "Sanctify them through your truth," etc. John 17:17. Do not read the Word carelessly—but with seriousness and affection; as the oracle of heaven, the well of salvation, the book of life. David, for its preciousness, esteemed it above gold; and for its sweetness, above honey. Psalm 19:10. By reading the Word aright, our hearts, when dull—are quickened; when hard—are mollified; when cold and frozen—are inflamed; and we can say as the disciples, "Did not our heart burn within us?" Some step out of their bed—and go immediately to the church. The reason why many get no more good on a Sabbath by the Word preached, is because they did not breakfast with God in the morning by reading his Word.

[2] MEDITATION. Get upon the mount of meditation, and there converse with God. Meditation is the soul's retiring within itself, that, by a serious and solemn thinking upon God, the heart may be raised up to divine affections. It is a work fit for the morning of a Sabbath. Meditate on four things.

(1) On the works of creation. This is expressed in the commandment. "The Lord made heaven and earth, the sea," etc. Creation is a looking-glass, in which we see the wisdom and power of God gloriously represented. God produced this beautiful world without any pre-existent matter, and with a word. "By the word of the Lord were the heavens made." Psalm 33:6. On the Sabbath let us meditate on the infiniteness of the Creator. The disciples were astonished that Christ could, with a word, calm the sea—but it was far more astounding with a word to make the sea! Matt 8:26. "They saw the Lord's works, His wonderful works in the deep." Psalm 107:24. Look into the earth, where we may behold the nature of minerals, the power of the loadstone, the virtue of herbs, and the beauty of flowers. By meditating on these works of creation, so curiously embroidered, we shall learn to admire God and praise him. "O Lord, how manifold are your works, in wisdom have you made them all." Psalm 104:24. By meditating on the works of creation, we shall learn to confide in God. He who can create—can provide; he who could make us when we were nothing, can raise us when we are low. "Our help is in the name of the Lord, who made heaven and earth." Psalm 124:8.

(2) Meditate on God's holiness. "Holy and reverend is his name." Psalm 111:9. "You are of purer eyes than to behold evil." Hab 1:13. God is essentially, originally, and immutably holy. All the holiness in men and angels, is but the crystal stream which runs from this glorious fountain. God loves holiness because it is his own image. A king cannot but love to see his own effigies stamped on coin. God counts holiness his glory, and the most sparkling jewel of his crown. "Glorious in holiness." Exod 15:2: Here is meditation fit for the first entrance upon a Sabbath. The contemplation of this would work in us such a frame of heart as is suitable to a holy God; it would make us reverence his name and hallow his day. While musing upon the holiness of God's nature, we shall begin to be transformed into his likeness.

(3) Meditate on Christ's love in redeeming us. Rev 1:5. Redemption exceeds creation; the one is a monument of God's power, the other of his love. Here is fit work for a Sabbath. Oh, the infinite stupendous love of Christ—in raising poor sinful creatures from a state of guilt and damnation! Consider that Christ who was God—should die! that this glorious Sun of Righteousness—should be in an eclipse! We can never enough admire this love, no, not even in heaven. Consider that Christ should die for sinners! not sinful angels—but sinful men. Consider that such clods of earth and sin should be made bright stars of glory! Oh, the amazing love of Christ! Consider that Christ should not only die for sinners—but die as a sinner! "He has made him to be sin for us" 2 Cor 5:21. He who was among the glorious persons of the Trinity, "was numbered with the transgressors." Isa 53:12. Not that he had sin—but he was like a sinner, having our sins imputed to him. Sin did not live in him—but it was laid upon him. Here was a hyperbole of love enough to strike us with astonishment!

Consider that Christ would redeem us, when he could not expect to gain anything, or to be advantaged at all by us! Men will not lay out their money upon a purchase—unless it will turn to their profit; but what benefit could Christ expect in purchasing and redeeming us? We were in such a condition that we could neither deserve nor recompense Christ's love. We could not deserve it; for we were in our blood. Ezek 16:6. We had no spiritual beauty to entice him. Nay, we were not only in our blood—but we were in war against him. "When we were enemies, we were reconciled to God by the death of his Son;" Rom 5:10. When he was shedding his blood—we were spitting out poison!

As we could not deserve Christ's love, so neither could we recompense it. After he had died for us, we could not so much as love him—until he made us love him. We could give him nothing in return for his love. "Who has first given to him?" Rom 11:35. We were fallen into poverty. If we have any beauty, it is from him, "It was perfect through my loveliness which I had put upon you." Ezek 16:14. If we bring forth any good fruit, it is not of our own growth, it comes from him, the true vine. "From me is your fruit found." Hos 14:8. It was nothing but pure love, for Christ to lay out his blood to redeem such as he could not expect to be really bettered by!

Consider that Christ should die so willingly! "I lay down my life." John 10:17. The Jews could not have taken it away—if he had not laid it down. He could have called to his Father for legions of angels to be his life-guard; but what need for even that, when his own Godhead could have defended himself from all assaults? He laid down his life. The Jews did not so much thirst for his death—as he thirsted for our redemption. "I have a baptism to be baptized with, and how it consumes Me until it is finished!" Luke 12:50. He called his sufferings a baptism; he was to be baptized and sprinkled with his own blood! He thought the time long, before he suffered. To show Christ's willingness to die, his sufferings are called an offering. "Through the offering of the body of Jesus." Heb 10:10. His death was a free-will offering.

Consider that Christ should not grudge, nor think much—of all his sufferings! Though he was scourged and crucified, he was well contented with what he had done, and, if it were needful, he would do it again. "He shall see of the travail of his soul, and shall be satisfied." Isa 53:11. As the mother who has had hard labor, does not repent of her pangs when she sees her child brought forth—but is well contented; so Christ, though he had hard travail upon the cross, does not think much of it; he is not troubled—but thinks his sweat and blood well bestowed, because he sees the child of redemption brought forth into the world.

Consider that Christ should make redemption effectual to some—and not to others! Here is astonishing love. Though there is sufficiency in his merits to save all—yet only some partake of their saving virtue. Christ does not pray for all. John 17:9. All have not the benefit of salvation by him. Herein appears the distinguishing love of Christ—that the virtue of his death should reach some—and not others. "Not many wise men after the flesh, not many mighty, not many noble are called." 1 Cor 1:26. That Christ should pass by many of noble birth and abilities, and that the lot of free grace should fall upon you; that he should sprinkle his blood upon you "Oh, the depth of the love of Christ!"

Consider that Christ should love us with such a transcendent love! The apostle calls it "Love which passes knowledge." Eph 3:19. Consider that he should love us more than the angels. He loves them as his friends—but believers as his spouse! He loves them with such a kind of love—as God the Father bears to him. "As the Father has loved me, so have I loved you." John 15:9. Oh, what an hyperbole of love does Christ show in redeeming us!

Consider that Christ's love in our redemption should be everlasting!"Having loved his own—he loved them unto the end." John 13:1. As Christ's love is matchless, so it is endless. The flower of his love is sweet; and that which makes it sweeter is that it never dies! His love is eternal. Jer 31:3. He will never divorce his elect spouse! The failings of his people cannot take off his love; they may eclipse it—but not wholly remove it; their failings may make Christ angry with them—but not hate them. Every failing does not break the marriage bond. Christ's love is not like the saint's love. They sometimes have strong affections towards him, at other times the love-fit is off, and they find little or no love stirring in them; but it is not so with Christ's love to them, it is a love of eternity. When the sunshine of Christ's electing love is once risen upon the soul, it never finally sets. Death may take away our life from us—but not Christ's love. Behold here a rare subject for meditation on a Sabbath morning. The meditation of Christ's wonderful love in redeeming us, would work in us a Sabbath-frame of heart.

It would melt us in tears for our spiritual unkindness, that we should sin against so sweet a Savior; that we should be no more affected with his love—but requite evil for good; that like the Athenians, who, notwithstanding all the good service Aristides had done them, banished him out of their city; we should banish him from our temple; that we should grieve him with our pride, rash anger, unfruitfulness, animosities, and petty factions. Have we none to abuse—but our friend? Have we nothing to kick against—but the heart of our Savior? Did not Christ suffer enough upon the cross—but we must needs make him suffer more? Do we give him more "gall and vinegar to drink?" Oh, if anything can dissolve the heart in sorrow, and melt the eyes to tears—it is unkindness we offer to Christ. When Peter thought of Christ's love to him, how he had made him an apostle, and revealed his bosom-secrets to him, and taken him to the mount of transfiguration, and yet that he should deny him—it broke his heart with sorrow! "He went out and wept bitterly." Matt 26:75. What a blessed thing is it to have the eyes dropping tears, on a Sabbath! Nothing would sooner fetch tears—than to meditate on Christ's love to us—and our unkindness to him.

Meditating on a Lord's-day morning on Christ's love, would kindle love in our hearts to him. How can we look on his bleeding and dying for us—and our hearts not be warmed with love to him? Love is the soul of religion, the purest affection. It is not rivers of oil—but sparks of love—which Christ values. And sure, as David said, "While I was musing the fire burned" (Psalm 39:3), so, while we are musing on Christ's love in redeeming us, the fire of our love will burn towards him; and then the Christian is in a blessed Sabbath-frame, when, like a seraphim, he is burning in love to Christ!

(4) On a Sabbath morning meditate on the glory of heaven. Heaven is the extract and essence of happiness. It is called a kingdom, for its riches and magnificence Matt 25:34. It is set forth by precious stones, and gates of pearl. Rev 21:19, 21. There is all that is truly glorious: transparent light, perfect love, unstained honor, unmixed joy. And that which crowns the joy of the celestial paradise, is that it is eternal. Suppose earthly kingdoms were more glorious than they are, their foundations of gold, their walls of pearl, their windows of sapphire—yet they are corruptible. But the kingdom of heaven is eternal; those rivers of pleasure run "forever." Psalm 16:11. That wherein the essence of glory consists, and makes heaven to be heaven—is the immediate sight and fruition of the blessed God. "I shall be satisfied, when I awake, with your likeness." Psalm 17:15. Oh, think of the Jerusalem above!

This is proper for a Sabbath. The meditation of heaven would raise our hearts above the world. Oh, how would earthly things disappear and shrink into nothing—if our minds were mounted above visible things, and we had a prospect of glory! How would the meditation of heaven make us heavenly in our Sabbath exercises! It would quicken affection, add wings to devotion, and cause us to be "in the Spirit on the Lord's-day." Rev 1:10. How vigorously does he serve God—who has a crown of glory always in his eye!

[3] We dress our souls on a Sabbath-morning by PRAYER. "When you pray, enter into your closet," etc. Matt 6:6. Prayer sanctifies a Sabbath.

(1) The things we should pray for in the morning of the Sabbath. Let us beg a blessing upon the Word which is to be preached; that it may be a savor of life to us; that by it our minds may be more illuminated, our corruptions more weakened, and our stock of grace more increased. Let us pray that God's special presence may be with us, that our hearts may burn within us while God speaks, that we may receive the Word into meek and humble hearts, and that we may submit to it, and bring forth fruits. James 1:21. Nor should we only pray for ourselves—but for others.

Pray for him who dispenses the Word; that his tongue may be touched with a hot coal from God's altar; that God would warm his heart—who is to help to warm others. Your prayers may be a means to quicken the minister. Some complain they find no benefit by the Word preached; perhaps the reason is—that they did not pray for their minister as they should. Prayer is like the sharpening of an instrument, which makes it cut better. Pray with and for your family. Yes, pray for all the congregations that meet on this day in the fear of the Lord; that the dew of the Spirit may fall with the manna of the Word; that some souls may be converted, and others strengthened; that gospel ordinances may be continued, and have no restraint put upon them. These are the things we should pray for. The tree of mercy will not drop its fruit—useless it is shaken by the hand of prayer!

(2) The manner of our prayer. It is not enough to say a prayer; to pray in a dull, cold manner, which is but asking God to deny; but we must pray with reverence, humility, fervency, and hope in God's mercy. Luke 22:44. Christ prayed earnestly. That we may pray with more fervency, we must pray with a sense of our needs. He who is pinched with needs, will be earnest in begging alms. He prays most fervently—who prays most feelingly. This is to sanctify the morning of a Sabbath; and it is a good preparation for the Word preached. When the ground is broken up by the plough, it is fit to receive the seed; when the heart has been broken by prayer, it is fit to receive the seed of the preached Word.

[4] Having thus dressed your souls on a morning, for the further sanctification of the Sabbath, address yourself to the HEARING of the preached Word.

When you sit down in your seat, lift up your eyes to heaven for a blessing upon the Word to be dispensed; for you must know that the Word preached does not work like a medicine—by its own inherent virtue—but by a virtue from heaven, and the blessing of the Holy Spirit. Therefore put up a short ejaculatory prayer for a blessing upon the Word—that it may be made effectual to you.

The Word being begun to be preached, hear it with reverence and holy attention. "A certain woman, named Lydia, attended unto the things which were spoken by Paul." Acts 16:14. Constantine, the emperor, was noted for his reverent attention to the Word. Christ taught daily in the temple: and "all the people were very attentive to hear him." Luke 19:48. In the Greek, "they hung upon his lip." Could we tell men of a rich purchase, they would diligently attend; and should they not much more, when the gospel of grace is preached unto them? That we may sanctify and hallow the Sabbath by attentive hearing, beware of these two things in hearing: distraction and drowsiness.

[1] DISTRACTION. "That you may attend upon the Lord without distraction." 1 Cor 7:35. It is said of Bernard, that when he came to the church-door, he would say, "Stay here all my earthly thoughts." So should we say to ourselves, when we are at the door of God's house, "Stay here all my worldly cares and wandering cogitations; I am now going to hear what the Lord will say to me." Distraction hinders devotion. The mind is tossed with vain thoughts, and diverted from the business in hand. It is hard to make a distracted heart fix. How often in hearing the Word, the thoughts dance up and down; and, when the eye is upon the minister, the mind is upon other things. Distracted hearing is far from sanctifying the Sabbath. It is very sinful to give way to vain thoughts at this time; because, when we are hearing the Word, we are in God's special presence. To do any treasonable action in the king's presence—is great impudence. "Yes, in my house have I found their wickedness." Jer 23:11. So the Lord may say, "In my house, while they are hearing my Word, I have found wickedness; they have wanton eyes, and their soul is set on vanity!"

Whence do these roving and distracting thoughts in hearing come?

(1) Partly from Satan. The devil is sure to be present in our assemblies. If he cannot hinder us from hearing, he will hinder us in hearing. "When the sons of God came to present themselves before the Lord, Satan came also among them." Job 1:6. The devil sets vain objects before the imagine to cause a diversion. His great design is to render the Word fruitless. As when one is writing, another jogs his elbos—that he cannot write even; so when we are hearing, the devil will be jogging us with a temptation, that we should not attend to the Word preached. "He showed me Joshua the high-priest standing before the angel of the Lord, and Satan standing at his right hand to resist him." Zech 3:1.

(2) These wandering thoughts in hearing come partly from ourselves. We must not lay all the blame upon Satan.

They come from the eye. A wandering eye—causes wandering thoughts. As a thief may come into the house at a window, so vain thoughts may come it at the eye. As we are bid to keep our feet when we enter into the house of God (Eccl 5:1), so we had need make a covenant with our eyes, that we be not distracted by beholding other objects. Job 31:1.

Wandering thoughts in hearing rise out of the heart. These sparks come out of our own furnace. Vain thoughts are the mud which the heart, as from a troubled sea, casts up. "For from within, out of the heart of men, proceed evil thoughts." Mark 7:21. As the foulness of the stomach sends up fumes into the head, so the corruption of the heart sends up evil thoughts into the mind.

Distracted thoughts in hearing proceed from an evil habit. We so inure ourselves to vain thoughts at other times, and therefore we cannot hinder them on a Sabbath. Habit is a second nature. "Can the Ethiopian change his skin, or the leopard his spots? then may you also do good—who are accustomed to do evil?" Jer 13:23. He who is used to bad company, knows not how to leave it; so such as have vain thoughts to keep them company all the week, know not how to get rid of them on the Sabbath. Let me show you how evil, these vain distracting thoughts in hearing are:

[1] To have the heart distracted in hearing—is a disrespect to God's omniscience. God is an all-seeing Spirit; and thoughts speak louder in his ears than words do in ours. "I know full well what you are thinking." Job 21:27. To make no conscience of wandering thoughts in hearing, is an affront to God's omniscience, as if he knew not our heart, or did not hear the language of our thoughts.

[2] To give way to wandering thoughts in hearing is hypocrisy. We pretend to hear what God says, and our minds are quite upon another thing. We present God with our bodies—but do not give him our hearts. Hos 7:11. This hypocrisy God complains of. "This people draw near me with their mouth, and with their lips do honor me—but have removed their hearts far from me." Isa 29:13. This is to equivocate and deal falsely with God.

[3] Vain thoughts in hearing discover much lack of love to God. Did we sincerely love him—we would listen to his words as oracles, and write them upon the table of our heart. Prov 3:3. When a friend whom we love speaks to us, and gives us advice, we attend with seriousness, and suck in every word. Giving our thoughts permission to ramble in holy duties, shows a great defect in our love to God.

[4] Vain impertinent thoughts in hearing, defile an ordinance. They are as dead flies in the box of ointment. When a string of a lute is out of tune, it spoils the music; so distraction of thought puts the mind out of tune, and makes our services sound harsh and unpleasant. Wandering thoughts poison a duty, and turn it into sin. "Let his prayer become sin." Psalm 109:7. What can be worse than to have a man's praying and hearing of the Word—become sin? Would it not be sad, if the food we eat should increase our sickness? How much more when hearing the Word, which is the food of the soul, is turned into sin!

[5] Vain thoughts in hearing offend God. If the king were speaking to one of his subjects, and he should not pay attention to what the king were saying—but was playing with a feather—would not the king be provoked? Just so, when we are in God's presence, and he is speaking to us in his Word, and we do not much mind what he says—but our hearts go after covetousness, will it not offend God, to be thus slighted! Ezek 33:31. He has pronounced a curse upon such. "Cursed is the cheat who has an acceptable male in his flock and vows to give it, but then sacrifices a blemished animal to the Lord. For I am a great king," says the Lord Almighty, "and my name is to be feared among the nations." Mal 1:14. To have strong lively affections is to have a male in the flock; but to hear the Word with distraction, is to give God duties fly-blown with vain thoughts, and to offer to the Lord a corrupt thing, which brings a curse. "Cursed be the cheat."

[6] Vain thoughts in hearing, when allowed and not resisted, make way for hardening the heart. A stone in the heart, is worse than in the kidneys. Distracted thoughts in hearing do not better the heart—but harden it. Vain thoughts take away the holy awe of God which should be upon the heart; they make conscience less tender, and hinder the efficacy the Word should have upon the heart.

[7] Vain and distracting thoughts rob us of the comfort of an ordinance. A gracious soul often meets with God in the sanctuary, and can say, "I found him whom my soul loves." Canticles 3:4. He is like Jonathan, who, when he had tasted the honey on the rod, had his eyes enlightened. But vain thoughts hinder the comfort of an ordinance, as a black cloud hides the warm comfortable beams of the sun. Will God speak peace to us when our minds are wandering and our thoughts are traveling to the ends of the earth? Prov 17:24. If ever you would hear the Word with attention, do as Abraham when he drove away the fowls from the sacrifice. Gen 15:2. When you find these excursions and sinful wanderings in hearing, labor to drive away the fowls; get rid of these vain thoughts; they are vagrants, and must not be entertained.

How shall we get rid of these vagabond thoughts?

(1) Pray and watch against them.

(2) Let the sense of God's omniscient eye overawe your hearts. The servant will not sport in his master's presence.

(3) Labor for a holy frame of heart. Were the heart more spiritual, the mind would be less feathery.

(4) Bring more love to the Word. We fix our minds upon that which we love. He who loves his pleasures and recreations, fixes his mind upon them, and can follow them without distraction. Were our love more set upon the preached Word, our minds would be more fixed upon it; and surely there is enough to make us love the Word preached; for it is the Word of life, the inlet to divine knowledge, the antidote against sin, the quickener of all holy affections. It is the true manna, which has all sorts of sweet tastes in it. It is the pool of Bethesda, in which the rivers of life spring forth to heal the broken in heart. It is a sovereign elixir or cordial to revive the sorrowful spirit. Get love to the Word preached, and you will not be so distracted in hearing. What the heart delights in, the thoughts dwell upon.

[2] Take heed of DROWSINESS in hearing. Drowsiness shows much irreverence. How lively are many when they are about the world—but in the worship of God how drowsy—as if the devil had given them opium to make them sleep! A drowsy feeling here is very sinful. Are you not in prayer, asking pardon of sin? Will the prisoner fall asleep when he is begging pardon? In the preaching of the Word, is not the bread of life broken to you? Will a man fall asleep over his food? Which is worse, to stay away from a sermon—or sleep at a sermon? While you slept, perhaps the truth was delivered which might have converted your souls. Besides, sleeping is very offensive in a holy assembly; it not only grieves the Spirit of God—but makes the hearts of the righteous sad. Ezek 13:22. It troubles them to see any show such contempt of God and his worship; to see them busy in the shop—but drowsy in the temple. Therefore, as Christ said, "Could you not watch one hour?" So, can you not wake one hour? Matt 26:40.

I do not deny, that a child of God may sometimes, through weakness and indisposition of body, drop asleep at a sermon—but not voluntarily or ordinarily. The sun may be in an eclipse—but not often. If sleeping is customary and allowed, it is a very bad sign, and a profanation of the ordinance. A good remedy against drowsiness is to use a spare diet upon the Sabbath. Such as indulge their appetite too much on a Sabbath, are fitter to sleep on a couch than pray in the temple. That you may throw off distracting thoughts and drowsiness on the Lord's-day, and may hear the Word with reverend attention, consider—

(1) It is God who speaks to us in his Word. Therefore the preaching of the Word is called the "breath of his lips." Isa 11:4. Christ is said now to speak to us "from heaven," as a king speaks in his ambassador. Heb 12:25. Ministers are but pipes and organs—it is the Spirit of the living God who breathes in them. When we come to the Word, we should think within ourselves, "God is speaking in this preacher!" The Thessalonians heard the Word Paul preached, as if God himself had spoken unto them. "When you received the Word of God, which you heard from us, you received it not as the word of men—but (as it is in truth) the Word of God." 1 Thess 2:13. When Samuel knew it was the Lord who spoke to him, he lent his ear. 1 Sam 3:10. If we do not regard God when he speaks to us—he will not regard us when we pray to him.

(2) Consider how serious and weighty the matters delivered to us are. Moses said, "I call heaven and earth to record this day, that I have set before you life and death." Deut 30:19. Can men be regardless of the Word, or drowsy when the weighty matters of eternity are set before them? We preach faith, and holiness of life, and the day of judgment and eternal retribution. Here life and death are set before you; and does not all this call for serious attention? If a letter were read to one of special business, wherein his life and estate were concerned, would he not be very serious in listening to it? In the preaching of the Word your salvation is concerned; and if ever you would attend, it should be now. "It is not a vain thing for you; because it is your life." Deut 32:47.

(3) To give way to vain thoughts and drowsiness in hearing, gratifies Satan. He knows that not to mind a duty, is all one in religion as not to do it. "What the heart does not do—is not done." Therefore Christ says of some, "Hearing, they hear not." Matt 13:13. How could that be? Because, though the Word sounded in their ear—yet they minded not what was said to them, their thoughts were upon other things; therefore, it was all as one as if they did not hear. Does it not please Satan to see men come to the Word, and as good stay away? They are haunted with vain thoughts; they are taken off from the duty while they are in it; their body is in the assembly, but their heart in their shop. "Hearing, they hear not."

(4) Each Sabbath may be the last we shall ever keep. We may go from the place of hearing—to the place of judging; and shall not we give reverend attention to the Word? Did we think when we come into God's house— "Perhaps this will be the last time that ever God will counsel me about my soul; and before another sermon, death's alarm will sound in my ears! With what attention and devotion should I hear! My affections should be all on fire in hearing!"

(5) You must give an account for every sermon you hear. "Give an account of your stewardship." Luke 16:2. So will God say, "Give an account of your hearing. Have you been affected with the Word? Have you profited by it?" How can we give a good account, if we have been distracted in hearing, and have not taken notice of what has been said to us? The judge to whom we must give an account is God. Were we to give account to man, we might falsify accounts; but we must give an account to God. Bernard, "He is so just a God—that he cannot be bribed; and so wise that he cannot be deceived." Therefore, having to give an account to such an impartial Judge, how should we observe every word preached, remembering the account! Let all this make us shake off distraction and drowsiness in hearing, and have our ears chained to the Word!

In order to hear the Word aright, let the following things be attended to:

[1] Lay aside those dispositions which may render the preached Word ineffectual.

(1) Lay aside curiosity. Some go to hear the Word preached, not so much to get grace, as to enrich themselves with notions: having "itching ears." 2 Tim 4:3. Augustine confesses that, before his conversion, he went to hear Ambrose for his eloquence rather than for the spirituality of the matter. "You are unto them as a very lovely song of one that has a pleasant voice, and can play well on an instrument." Ezek 33:32. Many go to the Word to feast their ears only; they like the melody of the voice, the mellifluous sweetness of the expression, and the novelty of the opinions. Acts 17:21. This is to love the garnishing of the dish, more than the food; it is to desire to be pleased, rather than edified. Like a woman that paints her face—but neglects her health—they paint and adorn themselves with curious speculations—but neglect their soul's health. This hearing neither sanctifies the heart, nor the Sabbath.

(2) Lay aside prejudice. Prejudice is sometimes against the truths preached. The Sadducees were prejudiced against the doctrine of the resurrection. Luke 20:27. Sometimes prejudice is against the person preaching. "There is one Micaiah, by whom we may inquire of the Lord—but I hate him." 1 Kings 22:8. This hinders the power of the Word. If a patient has a bad opinion of his physician, he will not take any of his medicines, however good they may be. Prejudice in the mind is like an obstruction in the stomach, which hinders the nutritive virtue of the food. It poisons the Word, and causes it to lose its efficacy.

(3) Lay aside covetousness. Covetousness is not only getting worldly gain unjustly—but loving it inordinately. This is a great hindrance to the preached Word. The seed which fell among thorns was choked, Matt 13:22; a fit emblem of the Word when preached to a covetous hearer. The covetous man is thinking on the world when he is hearing; his heart is in his shop. "They sit before you as my people, and they hear your words—but their heart goes after their covetousness." Ezek 33:31. A covetous hearer derides the Word. "The Pharisees, who were covetous, heard all these things, and they derided him." Luke 16:14.

(4) Lay aside partiality. Partiality in hearing is, when we like to hear some truths preached—but not all. We love to hear of heaven—but not of self-denial. We love to hear of reigning with Christ—but not of suffering with him. We love to hear of the more facile duties of religion—but not those which are more knotty and difficult; as mortification, laying the axe to the root, and hewing down our beloved sin. "Speak smooth things" (Isa 30:10), such as may not grate upon the conscience. Many like to hear of the love of Christ—but not of loving their enemies; they like the comforts of the word—but not its reproofs. Herod heard John the Baptist gladly; he liked many truths—but not when he spoke against his incest.

(5) Lay aside censoriousness. Some, instead of judging themselves for sin, sit as judges upon the preacher; his sermon had either too much gall in it, or it was too long. They would sooner censure a sermon, than practice it. God will judge the judger. Matt 7:1.

(6) Lay aside disobedience. "All day long I have stretched forth my hands unto a disobedient people." Rom 10:21. It is said of the Jews that God stretched out his hands in the preaching of the word—but they rejected Christ. Let there be none among you, who willfully refuse the counsels of the Word. It is sad to have an adder's ear and an adamant heart. Zech 7:11, 12. If, when God speaks to us in his Word—we are deaf; when we speak to him in prayer—he will be dumb.

[2] If you would hear the Word aright, have good ends in hearing. "Come to the Word to be made better." Some have no other end in hearing but because it is in fashion, or to gain repute, or stop the mouth of conscience; but come to the Word to be made more holy. There is a great difference between one who goes to a garden for flowers to wear in her bosom, and another that goes for flowers to make syrups and medicines. We should go to the Word for medicine to cure us; as Naaman the Syrian went to Jordan to be healed of his leprosy. "Desire the sincere milk of the Word, that you may grow thereby." 1 Pet 2:2. Go to the Word to be changed into its similitude. As the seal leaves its print upon the wax, so labor that the Word preached may leave the print of its own holiness upon your heart.

Labor that the "Word" may have such a virtue in you—that it may kill your sins, and make your souls fruitful in grace. Numb 5:27.

[3] If you would hear the Word aright, go to it with delight. The Word preached is a feast of fat things! With what delight do men go to a feast! The Word preached anoints the blind eye; mollifies the rocky heart; it beats off our fetters, and turns us from the "power of Satan unto God." Acts 26:18. The Word is the seed of regeneration, and the engine of salvation. James 1:18. Hear the Word with delight and joy. "Your words were found, and I did eat them; and your Word was the joy and rejoicing of my heart." Jer 15:16. "How sweet are your words unto my taste! yes, sweeter than honey to my mouth." Psalm 119:103. Love the Word that comes most home to the conscience; bless God when your corruptions have been met with, when the sword of the Spirit has divided between you and your sins. Who cares for the medicine which will not work?

[4] If you would hear the Word aright, mix it with faith. Believe the truth of the Word preached, that it is the Word by which you must be judged. Not only give credence to the Word preached—but apply it to your own souls. Faith digests the Word, and turns it into spiritual nourishment. Many hear the word—but it may be said of them, as in Psalm 106:24 "They believed not his Word." If we do not mix faith with the Word, it is like leaving out the chief ingredient in a medicine, which makes it ineffectual. Unbelief hardens men's hearts against the Word. "Some were hardened, and believed not." Acts 19:9. Men hear many truths delivered concerning the preciousness of Christ, the beauty of holiness, and the felicity of a glorified estate; but, if through unbelief and atheism, they question these truths, we may as well speak to stones—as to them. That Word which is not believed, can never be practiced. "When belief is unstable, conduct also wavers." Jerome.

Unbelief makes the Word preached of no effect. "The Word preached did not profit, not being mixed with faith in those who heard it." Heb 4:2. The Word to an unbeliever is like a cordial put into a dead man's mouth, which loses all its virtue. If there are any unbelievers in our congregations, what shall ministers say of them to God at the last day? "Lord, we have preached to the people you sent us to, we have showed them our commission, we have declared unto them your whole counsel—but they have not believed a Word we spoke. We told them what would be the fruit of sin—but they would not heed. They would drink their sugared draught, though there was death in the cup. Lord, we are free from their blood!" God forbid that ministers should ever have to make this report to him of their people. But this they will be forced to do, if their hearers live and die in unbelief. Would you sanctify a Sabbath by hearing the Word aright? Hear it with faith. The apostle puts the two together, "belief and salvation." "We are of those who believe to the saving of the soul." Heb 10:39.

[5] If you would hear the Word aright, hear it with humility. James 1:21. Receive the Word "with humility". Humility is a submissive frame of heart, to the Word. Contrary to this meekness is fierceness of spirit, when men rise up in rage against the Word; as if the patient should be angry with the physician when he gives him a medicine to purge out his bad humours. "When they heard these things, they were cut to the heart, and gnashed on him [Stephen] with their teeth." Acts 7:54. "Asa was angry with the seer and put him in prison." 2 Chron 16:10. Pride and guilt make men fret at the Word. What made Asa enraged, but pride? He was a king, and thought he was too good to be told of his sin. What made Cain angry when God said to him, "Where is Abel, your brother?" He replied, "Am I my brother's keeper?" What made him so touchy, but guilt? He had imbrued his hands in his brother's blood.

If you would hear the Word aright, lay aside your passions. "Receive the Word with meekness;" get humble hearts to submit to the truths delivered. God takes the meek person for his scholar. "The meek will he teach his way." Psalm 25:9. Meekness makes the Word preached to be an "ingrafted Word." James 1:21. A good scion grafted in a bad stock changes the nature of it, and makes it bear good and generous fruit; so, when the Word preached is grafted into men's hearts, it sanctifies them and makes them bring forth the sweet fruits of righteousness. By meekness it becomes an ingrafted Word.

[6] If you would hear the Word aright, be not only attentive—but retentive. Lay it up in your memories and hearts. The seed "on the good ground are they, which, having heard the Word, keep it." Luke 8:15. The Greek word for "to keep," signifies to hold the Word fast, that it does not run from us. If the seed is not kept in the ground—but is presently washed away, it is sown to little purpose; so if the Word preached be not kept in your memories and hearts, it is preached in vain. Many people have memories like leaky vessels. If the Word goes out as fast as it comes in! How can it profit? If a treasure be put in a chest and the chest be not locked, it may easily be taken out; so a bad memory is a chest without a lock, out of which the devil can easily take all the treasure. "Then comes the devil and takes away the Word out of their hearts." Luke 8:12. Labor to keep in memory the truths you hear. The things we esteem and love—are not easily forgotten. "Does a young woman forget her jewelry? Does a bride hide her wedding dress? No!" Jer 2:32. Did we prize the Word more, we would not forget it so soon. If food does not stay in the stomach—but is vomited as fast as we eat it, it cannot nourish; so, if the Word stays not in the memory—but is presently gone, it can do the soul but little good.

[7] If you would hear aright, practice what you hear. Practice is the life of all. "Blessed are those who do his commandments, that they may have right to the tree of life." Rev 22:14. Hearing alone, will be no plea at the day of judgment—merely to say, "Lord, I have heard many sermons." God will say, "What fruits of obedience have you brought forth?" The Word preached is not only to inform you, but reform you; not only to mend your sight—but to mend your pace in the way to heaven. A good hearer opens and shuts to God—as the flowers opens and shuts to the sun.

(1) If you do not hear the Word to practice it, you lose all your labor. How many useless steps have you taken—if you are not bettered by hearing! If you are as proud, as vain, and as earthly as ever—all your hearing is lost. You would be loath to trade in vain, and why not to hear sermons in vain? "Why then, do I labor I in vain?" Job 9:29. Put this question to your own soul: "Why do I labor in vain? Why do I take all these pains to hear, and yet have not grace to practice it? I am as bad as ever! Why then, do I labor in vain?"

(2) If you hear the Word, and are not bettered by it, your hearing will increase your condemnation. "That servant which knew his lord's will, neither did according to his will, shall be beaten with many stripes." Luke 12:47. We pity such as know not where to hear; it will be worse with such as care not how they hear. To graceless disobedient hearers, every sermon will be a faggot to heat hell. It is sad to go loaded to hell with ordinances. Oh, beg the Spirit to make the Word preached effectual! Ministers can but speak to the ear; the Spirit speaks to the heart. "While Peter spoke, the Holy Spirit fell on all those who heard the Word." Acts 10:44.

[8] Having heard the Word in a holy and spiritual manner, for the further sanctification of the Sabbath, confer with the Word. We are forbidden on this day to speak our own words—but we must speak of God's Word. Isa 58:13. Speak of the sermons as you sit together; which is one part of sanctifying the Sabbath. Holy discourse brings holy truths into our memories, and fastens them upon our hearts. "Then those who feared the Lord, spoke often one to another." Mal 3:16. There is great power and efficacy in holy discourse. "How forcible are right words!" Job 6:25. By holy conference on a Sabbath, one Christian helps to warm another when he is frozen, and to strengthen another when he is weak. Latimer confessed he was much furthered in piety, by having conference with Mr. Bilney the martyr. "My tongue shall speak of your Word." Psalm 119:172. One reason why preaching the Word on a Sabbath does no more good, is because there is so little holy conference. Few speak of the Word they have heard, as if sermons were such secrets that they must not be spoken of again, or as if it were a shame to speak of that which will save us.

[9] Close the Sabbath evening with repetition, reading, singing Psalms, and prayer. Ask that God would bless the Word you have heard. Could we but thus spend a Sabbath, we might be "in the Spirit on the Lord's-day," our souls would be nourished and comforted; and the Sabbaths we now keep, would be pledges of the everlasting Sabbaths which we shall celebrate in heaven.

Use one. See here the Christian's duty, "to keep the Sabbath-day holy."

(1) The whole Sabbath is to be dedicated to God. It is not said, Keep a part of the Sabbath holy—but the whole day must be piously observed. If God has given us six days, and taken but one to himself, shall we grudge him any part of that day? This would be sacrilege. The Jews kept a whole day to the Lord; and we are not to abridge or curtail the Sabbath, as Augustine says, more than the Jews did. The very heathen, by the light of nature, set apart a whole day in honor of false gods; and Scaevola, a high-priest of theirs, affirms that the willful transgression of that day could have no expiation or pardon. If anyone robs any part of the Christian Sabbath for servile work or recreation, Scaevola, the high priest of the heathenish gods, shall rise up in judgment to condemn him. Let those who say, that to keep a whole Sabbath is too Judaical, show where God has made any abatement of the time of worship; where he has said, you shall keep but a part of the Sabbath; and if they cannot show that, it robs God of his due. That a whole day be designed and set apart for his special worship, is a perpetual statute, while the church remains upon the earth, as Peter Martyr says. Of this opinion also were Theodore, Augustine, Irenaeus, and the chief of the fathers.

(2) As the whole Sabbath is to be dedicated to God, so it must be kept holy. You have seen the manner of sanctifying the Lord's-day by reading, meditation, prayer, hearing the Word, and by singing of psalms to make melody to the Lord. Now, besides what I have said upon keeping this day holy, let me make a short comment or paraphrase on that Scripture. "If you turn away your foot from the Sabbath, from doing your pleasure on my holy day; and call the Sabbath a delight, the holy of the Lord, honorable: and shall honor him, not doing your own ways, nor finding your own pleasure, nor speaking your own words." Isaiah 58:13. Here is a description of rightly sanctifying a Sabbath.

"If you turn away your foot from the Sabbath." This may be understood either literally or spiritually. Literally, that is, if you withdraw your foot from taking long walks or journeys on the Sabbath-day. So the Jewish doctors expound it. Or, spiritually, if you turn away your affections (the feet of your soul) from inclining to any worldly business.

"From doing your pleasure on my holy day." That is, you must not do that which may please the carnal part, as in sports and recreations. This is to do the devil's work on God's day.

"And call the Sabbath a delight." Call it a delight, that is, esteem it so. Though the Sabbath is not a day for carnal pleasure—yet holy pleasure is not forbidden. The soul must take pleasure in the duties of a Sabbath. The saints of old counted the Sabbath a delight: the Jews called the Sabbath "a day of light." The Lord's day, on which the Sun of Righteousness shines, is both a day of light and delight. This is the day of sweet fellowship between God and the soul. On this day a Christian makes his sallies out to heaven; his soul is lifted above the earth; and can this be without delight? The higher the bird flies, the sweeter it sings. On the Sabbath, the soul fixes its love on God; and where love is, there is delight. On this day the believer's heart is melted, quickened, and enlarged in holy duties; and how can all this be, and not a secret delight go along with it? On a Sabbath a gracious soul can say, "I sat down under his shadow with great delight, and his fruit was sweet to my taste." Canticles 2:3. How can a spiritual heart choose but call the Sabbath a delight? Is it not delightful to a queen, to be putting on her wedding robes in which she shall meet the king her bridegroom? When we are about Sabbath exercises, we are dressing ourselves, and putting on our wedding robes in which we are to meet our heavenly bridegroom the Lord Jesus; and is not this delightful? On the Sabbath God makes a feast of fat things; he feasts the ear with his Word, and the heart with his grace. Well then may we call the Sabbath a delight. To find this holy delight, is to "be in the Spirit on the Lord's-day."

"The holy of the Lord, honorable." In the Hebrew, it is glorious. To call the Sabbath honorable, is not to be understood so much of an outward honor given to it, by wearing richer apparel, or having better diet on this day, as the Jewish doctors corruptly gloss. This is the chief honor that some give to this day; but by calling the Sabbath honorable, is meant that honor of the heart which we give to the day, reverencing it, and esteeming it as the queen of days. We are to count the Sabbath honorable, because God has honored it. All the persons in the Trinity have honored it. God the Father blessed it, God the Son rose upon it, God the Holy Spirit descended on it. Acts 2:1: This day is to be honored by all good Christians, and had in high veneration. It is a day of renown, on which a golden scepter of mercy is held forth. The Christian Sabbath is the very dawning of the heavenly Sabbath. It is honorable, because on this day "God comes down to us and visits us." To have the King of heaven present in a special manner in our assemblies, makes the Sabbath-day honorable. Besides, the work done on this day makes it honorable. The six days are filled up with servile work, which makes them lose much of their glory; but on this day sacred work is done. The soul is employed wholly about the worship of God; it is praying, hearing, meditating; it is doing angels' work, praising, and blessing God. Again, the day is honorable by virtue of a divine institution. Silver is of itself valuable; but when the royal stamp is put upon it, it is honorable; so God has put a sacred stamp upon this day, the stamp of divine authority, and the stamp of divine benediction. This makes it honorable; and this is sanctifying the Sabbath, to call it a delight, and honorable.

"Not doing your own ways." That is, you shall not defile the day by doing any servile work.

"Nor finding your own pleasure." That is, not gratifying the fleshly part by walks, visits, or recreations.

"Nor speaking your own words." That is, words unsuitable for a Sabbath; vain, impertinent words; discourses of worldly affairs.

Use two. If the Sabbath-day is to be kept holy, they are reproved who, instead of sanctifying the Sabbath, profane it! They take the time which should be dedicated wholly to God—and spend it in the service of the devil and their lusts. The Lord has set apart this day for his own worship, and they make it common. He has set a hedge about this commandment, saying, "Remember;" and they break this hedge; but he who breaks this hedge—a serpent shall bite him! Eccl 10:8. The Sabbath day in England lies bleeding; and oh! that our parliament would pour some balm into the wounds which it has received! How is this day profaned, by sitting idle at home, by selling goods, by vain discourse, by sinful visits, by walking in the fields, and by sports! The people of Israel might not gather manna on the Sabbath, and may we use sports and dancings on this day? Truly it should be matter of grief to us to see so much Sabbath-profanation.

When one of Darius's eunuchs saw Alexander setting his feet on a rich table of Darius', he wept. Alexander asked him why he wept? He said it was to see the table which his master so highly esteemed, now made a footstool. So may we weep to see the Sabbath-day, which God highly esteems, and has honored and blessed, made a footstool, and trampled upon by the feet of sinners. To profane the Sabbath is a great sin; it is a willful contempt of God; it is not only casting his law behind our back—but trampling it under foot. He says, "Keep the Sabbath holy;" but men pollute it. This is to despise God, to hang out the flag of defiance, to throw down the gauntlet, and challenge God himself. Now, how can God endure to be thus saucily confronted by proud dust? Surely he will not allow this high impudence to go unpunished. God's curse will come upon the Sabbath-breaker; and it will blast where it comes. The law of the land lets Sabbath-breakers alone—but God will not. No sooner did Christ curse the fig-tree—but it withered. God will take the matter into his own hand; he will punish Sabbath violation. And how does he punish it?

(1) With spiritual plagues. He gives up Sabbath profaners to hardness of heart, and a scared conscience. Spiritual judgments are sorest. "So I gave them up unto their own hearts' lust." Psalm 81:12. A seared conscience, is a mark of reprobation.

(2) God punishes this sin by giving men up to commit other sins. To revenge the breaking of his Sabbath, he allows them to break civil laws, and so come to be punished by the magistrate. How many such confessions have we heard from thieves going to be executed! They never regarded the Sabbath, and God allowed them to commit those sins for which they are to die.

(3) God punishes Sabbath-breaking by sudden visible judgments on men for this sin. He punishes them in their estates and in their persons. While a certain man was carrying corn into his barn on the Lord's-day, both house and corn were consumed with fire from heaven. In Wiltshire there was a dancing party appointed upon the Lord's-day; and while one of the company was dancing, he suddenly fell down dead. The "Theater of God's Judgments" relates of one, who used every Lord's-day to hunt in sermon-time, who had a child with a head like a dog, and it cried like a hound. His sin was monstrous, and it was punished with a monstrous birth. The Lord threatened the Jews, that if they would not hallow the Sabbath-day, he would kindle a fire in their gates. Jer 17:27. The dreadful fire which broke out in London began on the Sabbath-day; as if God would tell us from heaven, that he was then punishing us for our Sabbath profanation. Nor does he punish it only in this life with death—but hereafter with damnation. Let such as break God's Sabbath, see if they can break those chains of darkness, in which they and the devils shall be held.

Use three. It exhorts us to Sabbath holiness.

Make conscience of keeping this day holy. The other commandments have an affirmative in them only, or a negative; this fourth commandment has both an affirmative in it and a negative. "You shall keep the Sabbath day holy," and, "you shall not do any manner of work in it," shows how carefully God would have us observe this day. Not only must you keep this day yourselves—but have a care that all under your charge keep it; "You, and your son, and your daughter, and your man-servant, and your maidservant;" that is, you who are a superior, a parent or a master, you must have a care that not only you yourself—but those who are under your trust and tuition, sanctify the day. Those masters of families are to blame, who are careful that their servants serve them—but have no care that they serve God; who care not though their servants should serve the devil, so long as their bodies do them service. Not only have a care of your own soul—but have a care of the souls you are entrusted with. See that those who are under your charge sanctify the Sabbath. God's law provided, that if a man met with an ox or an donkey going astray, he should bring him back again; much more, when you sees the soul of your child or servant going astray from God, and breaking his Sabbath, you should bring him back again to a pious observation of this day.

That I may press you to Sabbath-sanctification, consider what great blessings God has promised to the strict observers of this day. Isa 58:14.

(1) A promise of joy. "Then shall you delight yourself in the Lord." Delighting in God is both a duty and a reward. In this text it is a reward, "Then shall you delight yourself in the Lord;" as if God had said, "If you keep the Sabbath conscientiously, I will give you that which will fill you with delight. If you keep the Sabbath willingly, I will make you keep it joyfully. I will give you those enlargements in duty, and that inward comfort, which shall abundantly satisfy you; your soul shall overflow with such a stream of joy, that you shall say—Lord, in keeping your Sabbath there is great reward!"

(2) A promise of honor. And "I will cause you to ride upon the high places of the earth." That is, I will advance you to honor; so Munster interprets it. Some, by the high places of the earth, understand Judea; so Grotius. I will bring you into the land of Judea, which is situated higher than the other countries adjacent.

(3) A promise of earth and heaven. "And I will feed you with the heritage of Jacob;" that is, I will feed you with all the delicious things of Canaan, and afterwards I will translate you to heaven, whereof Canaan was but a type. Another promise is, "Blessed is the man who does this, who keeps the Sabbath from polluting it." Isa 56:2. "Blessed is the man;" in the Hebrew it is, "blessednesses." To him who keeps the Sabbath holy, here is blessedness upon blessedness belonging to him; he shall be blessed with the upper and nether springs; he shall be blessed in his name, estate, soul, progeny. Who would not keep the Sabbath—that shall have so many blessings entailed upon him and his posterity after him? Again, a conscientious keeping of the Sabbath seasons the heart for God's service all the week after. Christian, the more holy you are on a Sabbath—the more holy you will be on the week following.

The FIFTH Commandment

"Honor your father and your mother: that your days may be long upon the land which the Lord your God gives you." Exodus 20:12

Having done with the first table of the law, I am next to speak of the duties of the second table. The ten commandments may be likened to Jacob's ladder: the first table respects God, and is the top of the ladder which reaches to heaven; the second respects men, and is the foot of the ladder that rests on the earth. By the first table, we walk piously towards God; by the second, we walk religiously towards man. He cannot be good in the first table—who is bad in the second.

"Honor your father and your mother." In this we have a command, "honor your father and your mother;" and, second, a reason for it, "That your days may be long in the land."

I. The COMMAND will chiefly be considered here, "Honor your father."

FATHER is of different kinds; as the political, the ancient, the spiritual, the domestic, and the natural.

[1] The POLITICAL father, the magistrate. He is the father of his country. He is to be an encourager of virtue, a punisher of vice, and a father to the widow and orphan. Such a father was Job. "I was a father to the poor, and the cause which I knew not, I searched out." Job 29:16. As magistrates are fathers, so especially the king, who is the head of magistrates, is a political father; he is placed as the sun among the lesser stars. The Scripture calls kings, "fathers." "Kings shall be your nursing fathers." Isa 49:23. They are to train up their subjects in piety, by good edicts and examples; and nurse them up in peace and pienty. Such nursing fathers were David, Hezekiah, Josiah, Constantine, and Theodosius. It is well for a people to have such nursing fathers, whose breasts milk comfort to their children. These fathers are to be honored, for—

(1) Their place deserves honor. God has set these political fathers to preserve order and harmony in a nation, and to prevent those state convulsions which otherwise might ensue. When "there was no king in Israel, every man did that which was right in his own eyes." Judges 17:6. It is a wonder that locusts have no king—yet they go forth by bands.

(2) God has promoted kings, that they may promote justice. As they have a sword in their hand, to signify their power; so they have a scepter, an emblem of justice. It is said of the Emperor Marcus Aurelius, that he allotted one hour each day to hear the complaints of those who were oppressed. Kings place judges about the throne, for distribution of justice. These political fathers are to be honored. "Honor the king." 1 Pet 2:17. This honor is to be shown by a civil respect to their persons, and a cheerful submission to their laws; so far as they agree and run parallel with God's law. Kings are to be prayed for, which is a part of the honor we give them. "I urge, then, first of all, that requests, prayers, intercession and thanksgiving be made for everyone—for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness." 1 Tim 2:1-2. We are to pray for kings, that God would honor them to be blessings; that under them we may enjoy the gospel of peace, and the peace of the gospel. How happy was the reign of Numa Pompilius, when swords were beaten into ploughshares, and bees made hives of the soldiers' helmets!

[2] There is the grave ANCIENT father, who is venerable for old age; whose grey hairs are resembled to the white flowers of the almond-tree. Eccl 12:5. There are fathers for seniority, on whose wrinkled brows, and in the furrows of whose cheeks is pictured the map of old age. These fathers are to be honored. "You shall rise up before the hoary head, and honor the face of the old man." Lev 19:32. Especially those are to be honored, who are fathers not only for their seniority—but for their piety; whose souls are flourishing when their bodies are decaying. It is a blessed sight to see springs of grace in the winter of old age; to see men stooping towards the grave—yet going up the hill of God; to see them lose their color—yet keep their savor. Those whose silver hairs are crowned with righteousness, are worthy of double honor; they are to be honored, not only as pieces of antiquity—but as patterns of virtue. If you see an old man fearing God, whose grace shines brightest when the sun of his life is setting—O honor him as a father, by reverencing and imitating him.

[3] There are SPIRITUAL fathers, as pastors and ministers. These are instruments of the new birth. "Though you have ten thousand instructors—yet have you not many fathers; for in Christ Jesus I have begotten you through the gospel." 1 Cor 4:15. The spiritual fathers are to be honored, in respect of their office. Whatever their persons are, their office is honorable; they are the messengers of the Lord Almighty. Mal 2:7. They represent no less than God himself. "Now then, we are ambassadors for Christ." 2 Cor 5:20. Jesus Christ was of this calling; he had his mission and sanction from heaven, and this crowns the ministerial vocation with honor. John 8:18.

These spiritual fathers are to be honored "for their work's sake." They come, like the dove, with an olive branch of peace in the mouth; they preach glad tidings of peace; their work is "to save souls." Other vocations have only to do with men's bodies or estates—but the minister's vocation is employed about the souls of men. Their work is to redeem spiritual captives, and turn men "from the power of Satan unto God." Acts 26:18. Their work is "to enlighten those who sit in the region of darkness," and make them "shine as stars in the kingdom of heaven." These spiritual fathers are to be "honored for their work's sake;" and this honor is to be shown three ways:

(1) By giving them respect. "Know those who labor among you and are over you in the Lord, and esteem them very highly in love for their work's sake." 1 Thess 5:12, 13. I confess the scandalous lives of some ministers have been a great reproach, and have made the "offering of the Lord to be abhorred" in some places of the land. The leper in the law was to have his lip covered; so such as are angels by office—but lepers in their lives, ought to have their lips covered, and to be silenced. But though some deserve "no honor"—yet such as are faithful, and make it their work to bring souls to Christ, are to be reverenced as spiritual fathers. Obadiah honored the prophet Elijah. 1 Kings 18:7. Why did God appoint that the prince should ask counsel of God by the priest, Num 27:21; why did the Lord show, by that miracle of Aaron's rod flourishing, that he had chosen the tribe of "Levi to minister before him," Num 17; why does Christ call his apostles "the lights of the world"; why does he say to all his ministers, "Lo, I am with you to the end of the world;" but because he would have these spiritual fathers reverenced?

In ancient times the Egyptians chose their kings out of their priests. They are far from showing this respect and honor to their spiritual fathers, who have slight thoughts of such as have the charge of the sanctuary, and minister before the Lord. "Know them," says the apostle, "who labor among you." Many can be content to know their ministers in their infirmities, and are glad when they have anything against them—but do not know them in the apostle's sense, so as to give them "double honor." Surely, were it not for the ministry, you would not be a vineyard—but a desert! Were it not for the ministry, you would be destitute of the two seals of the covenant, baptism and the Lord's Supper; you would be infidels; "for faith comes by hearing; and how shall they hear without a preacher?" Rom 10:14.

(2) Honor these spiritual fathers, by becoming advocates for them, and wiping off those slanders and calumnies which are unjustly cast upon them. 1 Tim 5:19. Constantine was a great honorer of the ministry; he vindicated them; he would not read the envious accusations brought against them—but burnt them. Do the ministers open their mouths to God for you in prayer, and will not you open your mouths in their behalf? Surely, if they labor to preserve you from hell, you should preserve them from slander! If they labor to save your souls, you ought to save their credit.

(3) Honor them by conforming to their doctrine. The greatest honor you can put upon your spiritual fathers, is to believe and obey their doctrine. He is an honorer of the ministry, who is not only a hearer—but a follower of the Word. As disobedience reproaches the ministry, so obedience honors it. The apostle calls the Thessalonians his crown. "What is our crown of rejoicing? Is it not you?" 1 Thess 2:19. A thriving people are a minister's crown. When there is a metamorphosis, a change wrought; when people come to the Word proud—but go away humble; when they come earthly—but they go away heavenly; when they come, as Naaman to Jordan, lepers—but they go away healed; then the ministry is honored. "Do we need, like some people, letters of recommendation?" 2 Cor 3:1. Though other ministers might need letters of commendation—yet Paul needed none; for, when men heard of the obedience wrought in these Corinthians by Paul's preaching, it would be a sufficient certificate that God had blessed his labors. The Corinthians were a sufficient honor to him; they were his testimonial letters. You cannot honor your spiritual fathers more, than by thriving under their ministry, and living upon the sermons which they preach.

[4] There is the DOMESTIC father, that is, the master. He is "the father of the family"; therefore Naaman's servants called their master, father. 2 Kings 5:13. The centurion calls his servant, son. Matt 8:6. (Greek.) The servant is to honor his master, as the father of the family. Though the master is not so qualified as he should be—yet the servant must not neglect his duty—but show some kind of honor to him.

(1) In OBEYING his master, "in things which are lawful and honest." "Servants, be subject to your masters; not only to the good and gentle—but also to the froward." 1 Pet 2:18. God has nowhere given a charter of exemption to free you from your duty. You cannot disobey your earthly master—but you are disobeying your master in heaven. Think not that birth, or great abilities, no, nor even grace, will exempt you from obedience to your master. To obey him is an ordinance of God; and an apostle says, "Those who resist the ordinance, shall receive to themselves damnation." Rom 13:2.

(2) The servant's honoring his master, is seen in being DILIGENT in his service. Apelles painted a servant with his hands full of tools—as an emblem of diligence. The loitering servant is a kind of thief, who, though he does not steal his master's goods, steals the time which he should have employed in his master's service. The slothful servant is called a "wicked servant." Matt 25:26.

(3) The servant is to honor his master by being FAITHFUL. "Who then is a faithful and wise servant?" Matt 24:45. Faithfulness is the chief thing in a servant. Faithfulness in a servant is seen in six things:

[1] In concealing the secrets the master has entrusted you with. If those secrets are not sins, you ought not to betray them. What is whispered in your ear, you are not to publish on the house-top. Servants who do this are spies. Who would keep a glass that is cracked? Who would keep a servant that has a crack in his brain, and cannot keep a secret?

[2] Faithfulness in a servant is seen in designing the master's advantage. A faithful servant esteems his master's goods as his own. Such a servant had Abraham; who, when his master sent him to transact business for him, was as careful about it, as if it had been his own. "O Lord, God of my master," he prayed. "Give me success and show kindness to my master, Abraham. Help me to accomplish the purpose of my journey." Gen 24:12. Doubtless Abraham's servant was as glad that he had got a wife for his master's son—as if he had got a wife for himself!

[3] Faithfulness in a servant is seen in standing up for the honor of his master. When he hears him spoken against, he vindicates him. As the master is careful of the servant's body, so the servant should be careful of the master's name. When the master is unjustly reproached, the servant cannot be excused if he is possessed with a dumb devil.

[4] Faithfulness is, when a servant is true to his word. He dares not tell a lie—but will speak the truth, though it is against himself. A lie doubles the sin. "I will not allow deceivers to serve me, and liars will not be allowed to enter my presence." Psalm 101:7. A liar is near akin to the devil. "For you are the children of your father the Devil, and you love to do the evil things he does. He was a murderer from the beginning and has always hated the truth. There is no truth in him. When he lies, it is consistent with his character; for he is a liar and the father of lies." John 8:44. Who would let any of the devil's kindred live with him! The lie that Gehazi told his master Elisha, entailed leprosy on Gehazi and his seed forever. 2 Kings 5:27. In a faithful servant—the tongue is the true index of the heart.

[5] Faithfulness is, when a servant is against mis-appropriation. He dares not convert his master's goods to his own use. "Not purloining." Tit 2:10. What a servant filches from his master—is damnable gain! He who enriches himself by stealing from his master, stuffs his pillow with thorns, on which his head will lie very uneasy when he comes to die.

[6] Faithfulness consists in preserving the master's person, if unjustly in danger. Banister betrayed his master the Duke of Buckingham, and the judgments of God fell upon the traitorous servant. His eldest son became mad; his daughter, a striking beauty, was suddenly struck with leprosy; his younger son was drowned, and he himself was arraigned. That servant who is not true to his master—will never be true to God or his own soul.

(4) The servant is to honor his master, by serving him, as with love, so with silence, that is, without arguing and repining. "Exhort servants to be subject to their masters in everything, to try to please them, not to talk back to them." Tit 2:9. In the Greek, "not giving cross answers." Some servants who are slow at work, are quick at speech. And instead of being sorry for a fault, provoke their masters by unfitting language. Were the heart more humble—the tongue would be more silent. The apostle's words are, "not talking back to them."

To those servants who honor their masters, or family-fathers, by submission, diligence, faithfulness, love, and humble silence—great encouragement is given. "Slaves, obey your earthly masters in everything; and do it, not only when their eye is on you and to win their favor, but with sincerity of heart and reverence for the Lord. Whatever you do, work at it with all your heart, as working for the Lord, not for men, since you know that you will receive an inheritance from the Lord as a reward! It is the Lord Christ you are serving." Colossians 3:22-24. In serving your masters, you serve Christ, and he will not let you lose your labor. From serving on earth, you shall be taken up to reign in heaven, and shall sit with Christ upon his throne. Rev 3:21.

Having shown how servants are to honor their masters, I shall next show how MASTERS are to conduct themselves towards their servants, so as to be honored by them.

In general, masters must remember that they have a master in heaven, who will call them to account. "Knowing that your Master also is in heaven." Eph 6:9. More particularly—

(1) Masters must take care to provide for their servants. As they appoint them work, so they must give them their food in due season. Luke 17:7. They should see that the food is wholesome and sufficient. It is most unworthy of some governors of families, to lay out so much upon their own back, as to pinch their servants' bellies.

(2) Masters should encourage their servants in their work, by commending them when they do well. Though a master is to tell a servant of his faults—yet he is not always to pluck on one string—but sometimes to take notice of that which is praiseworthy. This makes a servant more cheerful in his work, and gains the master the love from his servant.

(3) Masters must not overburden their servants—but proportion their work to their strength. They must not lay too much load on their servants, to make them faint under it. Christianity teaches compassion.

(4) Masters must seek the spiritual good of their servants. They must be seraphim to kindle their love to religion; they must be monitors to put them in mind of their souls; they must bring them to the pool of the sanctuary, to wait until the angel stir the waters. John 5:4. They must seek God for them, that their servants may be God's servants; and must allow them time convenient for secret devotion. Some are cruel to the souls of their servants; they expect them to do the work about the house—but abridge them of the time they should employ in working out their salvation.

(5) Masters should be mild and gentle in their behavior towards servants. "Forbearing threatening." Eph. 6:9. "You shall not rule over him with rigor—but shall fear your God." Lev 25:43. It requires wisdom in a master to know how to keep up his authority, and yet avoid austerity. We have a good copy to write after our Master in heaven, who is "slow to anger, and of great mercy." Psalm 145:8. Some masters are so harsh and implacable, that they are enough to ruin a good servant.

(6) Be very exact and punctual in the agreements you make with your servants. Do not prevaricate; keep not back any of their wages; nor deal deceitfully with them, as Laban did with Jacob, changing his wages. Gen 31:7. Falseness in promise is as bad as false weights.

(7) Be careful of your servants, not only in health—but in sickness. If they have become sick while in your service, use what means you can for their recovery; and be not like the Amalekite, who forsook his servant when he was sick; but be as the good centurion, who kept his sick servant, and sought to Christ for a cure. 1 Sam 30:13; Matt 8:6. If you have an animal which falls sick, you will not turn it out—but have it looked to, and pay for its cure; and will you be kinder to your horses than to your servants?

Thus should masters carry themselves prudently and piously, that they may gain honor from their servants, and may give up their accounts to God with joy.

[5] The NATURAL father, the father of the flesh. Heb 12:9. Honor your natural father. This is so necessary a duty, that Philo the Jew placed the fifth commandment in the first table, as though we had not performed our whole duty to God until we had paid this debt of honor to our natural parents. Children are the vineyard of the parent's planting, and honor done to the parent is some of the fruit of the vineyard.

II. Children are to show honor to their parents.

[1] Children are to show honor to their parents, by a reverential esteem of their persons. They must "give them a civil veneration." Therefore, when the apostle speaks of fathers of our bodies, he speaks also of "giving them reverence." Heb 12:9. This veneration or reverence must be shown:

(1) Inwardly, by fear mixed with love. "You shall fear every man his mother and his father." Lev 19:3. In the commandment the father is named first—but here the mother is first named. Partly to put honor upon the mother, because, by reason of many weaknesses incident to her gender, she is apt to be more slighted by children. And partly because the mother endures more for the child.

(2) Reverence must be shown to parents outwardly, both in word and gesture.

In word: and that either in speaking to parents, or speaking of them. In speaking of parents, children must speak respectfully. In speaking of parents, children must speak honorably. They ought to speak well of them, if they deserve well. "Her children arise up, and call her blessed" (Prov 31:28); and, in case a parent betrays weakness and indiscretion, the child should make the best of it, and, by wise apologies, cover his parent's nakedness.

In gesture. Children are to show reverence to their parents by submissive behavior, by uncovering the head, and bending the knee. Joseph, though a great prince, and his father had grown poor, bowed to him, and behaved himself as humbly as if his father had been the prince, and he the poor man. Gen 46:29. King Solomon, when his mother came to him, "rose off his throne, and bowed himself unto her." 1 Kings 2:19. Among the Lacedemonians, if a child had carried himself arrogantly or saucily to his father, it was lawful for the father to appoint whom he would to be his heir. Oh, how many children are far from thus giving reverence to their parents! They despise their parents; they carry themselves with such pride and neglect towards them, that they are a shame to religion, and bring their parents' grey hairs with sorrow to the grave. "Cursed be he who sets light by his father or his mother." Deut 27:16. If all who set light by their parents are cursed, how many children in our age are under a curse! If such as are disrespectful to parents live to have children, their own children will be thorns in their sides—and God will make them read their sins in their punishment.

[2] Children are to show honor to their parents, by careful obedience. "Children, obey your parents in all things." Col 3:20. Our Lord Jesus herein set a pattern to children. He was subject to his parents. Luke 2:51. He to whom angels were subject—was subject to his parents. This obedience to parents is shown three ways:

(1) In hearkening to their counsel, "Hear the instruction of your father, and forsake not the law of your mother." Prov 1:8. Parents are, as it were, in the place of God; if they would teach you the fear of the Lord, you must listen to their words as oracles, and not be as the deaf adder to stop your ears. Eli's sons hearkened not to the voice of their father—but were called "sons of Belial." 1 Sam 2:12, 25. And as children must hearken to the counsel of their parents in spiritual matters, so in affairs which relate to this life as in the choice of a vocation, and in case of entering into marriage. Jacob would not dispose of himself in marriage, though he was forty years old, without the advice and consent of his parents. Gen 28:1, 2. Children are, as it were, the parents' proper goods and possession, and it is great injustice in a child to give herself away without the parents' permission. If parents should indeed counsel a child to match with one that is impious or Popish, I think the case is plain, and many of the learned are of opinion that here the child may have a negative voice, and is not obliged to be ruled by the parent. Children are to "marry in the Lord;" not, therefore, with impious people, for that is not to marry in the Lord. 1 Cor 7:39.

(2) Obedience to parents is shown in complying with their commands. A child should be the parents' echo; when the father speaks, the child should echo back obedience. The Rechabites were forbidden by their father to drink wine; and they obeyed him, and were commended for it. Jer 35:14. Children must obey their parents in all things. Col 3:20. In things against the grain, to which they have most reluctance, they must obey their parents. Esau would obey his father, when he commanded him to fetch him venison, because it is probable he took pleasure in hunting; but refused to obey him in a matter of greater concernment, in the choice of a wife. But though children must obey their parents "in all things," yet "it is with the limitation of things just and honest." "Obey in the Lord," that is, so far as the commands of parents agree with God's commands. Eph 6:1. If they command against God, they lose their right of being obeyed, and in this case we must unchild ourselves.

[3] Honor is to be shown to parents in relieving their needs. Joseph nourished his father in his old age. Gen 47:12. It is but paying a just debt. Parents brought up children when they were young, and children ought to nourish their parents when they are old. The young storks, by an instinct of nature, bring food to the old ones when, by reason of age, they are not able to fly. Pliny calls it "a law of the storks." The memory of Aeneas was honored for carrying his aged father out of Troy when it was on fire. I have read of a daughter, whose father being condemned to be starved to death, who gave him in his prison suck with her own breasts; which, being known to the governors, procured his freedom. Such children, or monsters shall I say, are to blame who are ashamed of their parents when they are old and fallen into decay; and when they ask for bread give them a stone. When houses are shut up, we say the plague is there; when children's hearts are shut up against their parents, the plague is there. Our blessed Savior took great care for his mother. When on the cross, he charged his disciple John to take her home to him as his mother, and see that she lacked nothing. John 19:26, 27.

III. The reasons why children should honor their parents are:

[1] It is a solemn command of God, "Honor your father," etc. As God's Word is the rule, so his will must be the reason of our obedience.

[2] They deserve honor, in respect of the great love and affection which they bear to their children; and the evidence of that love both in their care and cost. Their care in bringing up their children is a sign their hearts are full of love to them. Parents often take more care of their children than for themselves. They take care of them when they are tender, lest, like young fruit, they should be nipped in the bud. As children grow older, the care of parents grows greater. They are afraid of their children falling when young, and of worse than falls when they are older. Their love is evidenced by their cost. 2 Cor 12:14. They lay up and they lay out for their children; and are not like the raven or ostrich, which are cruel to their young. Job 39:16. Parents sometimes impoverish themselves to enrich their children. Children never can equal a parent's love, for parents are the instruments of life to their children, and children cannot be so to their parents.

[3] To honor parents is well pleasing to the Lord. Col 3:20. As it is joyful to parents, so it is pleasing to the Lord. Children! is it not your duty to please God? In honoring and obeying your parents, you please God as well as when you repent and believe. And that you may see how well it pleases God, he bestows a reward upon it. "That your days may be long in the land which the Lord your God gives you." Jacob would not let the angel go until he had blessed him; and God would not part with this commandment until he had blessed it.

Paul calls this, the first commandment with promise. Eph 6:2. The second commandment has a general promise to mercy; but this is the first commandment that has a particular promise made to it. Long life is mentioned as a blessing. "You shall see your children's children." Psalm 128:6. It was a great favor of God to Moses that, though he was a hundred and twenty years old, he needed no spectacles: "His eye was not dim, nor his natural force abated." Deut 34:7. God threatened it as a curse to Eli, that there should not be an old man in his family. 1 Sam 2:31. Since the flood, life is much abbreviated and cut short: to some the womb is their tomb; others exchange their cradle for their grave; others die in the flower of their youth; death serves its warrant every day upon one or other. Now, when death lies in ambush continually for us, if God satisfies us with long life, saying (as in Psalm 91:16), "With long life will I satisfy him;" it is to be esteemed a blessing. It is a blessing when God gives a long time to repent, and a long time to do service, and a long time to enjoy the comforts of relations. Upon whom is this blessing of long life entailed—but obedient children? "Honor your father, that your days may be long."

Nothing sooner shortens life, than disobedience to parents. Absalom was a disobedient son, who sought to deprive his father of his life and crown; and he did not live out half his days. The mule he rode upon, being weary of such a burden, left him hanging in the oak between heaven and earth, so as not fit to tread upon the one, or to enter into the other. Obedience to parents spins out the life. Nor does obedience to parents lengthen life only—but sweetens it. To live long, and not to have a foot of land, is a misery; but obedience to parents settles land of inheritance upon the child. "Have you but one blessing, O my father," said Esau. Behold, God has more blessings for an obedient child than one; not only shall he have a long life—but a fruitful land: and not only shall he have land—but land given in love, "the land which the Lord your God gives you." You shall have your land not only with God's leave—but with his love. All these are powerful arguments to make children honor and obey their parents.

Use one. If we are to honor our fathers on earth, much more our Father in heaven. "If then I am a father, where is my honor?" Mal 1:6. A father is but the instrument of conveying life—but God is the original cause of our being. "For it is he who has made us, and not we ourselves." Psalm 100:3. Honor and adoration is a pearl which belongs to the crown of heaven only.

(1) We show honor to our heavenly Father by obeying him. Thus Christ honored his Father. "I came down from heaven, not to do my own will—but the will of him who sent me." John 6:38. This he calls honoring God. "I do always those things which please him." "I honor my Father." John 8:29, 49. The wise men not only bowed the knee to Christ—but presented him with "gold and myrrh." Matt 2:11. So we must not only bow the knee, give God adoration—but bring him presents, give him golden obedience.

(2) We show honor to our heavenly Father by advocating his cause, and standing up for his truth in an adulterous generation. That son honors his father who stands up in his defense, and vindicates him when he is calumniated and reproached. Do they honor God who are ashamed of him? "Many believed on him—but did not confess him." John 12:42. They are bastard-sons, who are ashamed to own their heavenly Father. Such as are born of God, are steeled with courage for his truth; they are like the rock, which no waves can break; like the adamant, which no sword can cut.

(3) We show honor to our heavenly Father by ascribing the honor of all we do to him. "I labored more abundantly than they all—yet not I—but the grace of God which was with me." 1 Cor 15: l0. If a Christian has any assistance in duty, any strength against corruption—he rears up a pillar and writes upon it, "Hitherto has the Lord helped me." As when Joab had fought against Rabbah, and had likely to have taken it, sent for king David, that he might carry away the honor of the victory. Just so, when a child of God has any conquest over Satan, he gives all the honor to God. 2 Sam 12:27, 28. Hypocrites, whose lamp is fed with the oil of vain-glory, while they do any eminent service to God, seek to honor themselves; and so their very serving him is dishonoring him.

(4) We show honor to our heavenly Father by celebrating his praise. "Let my mouth be filled with your praise, and with your honor all the day." Psalm 71:8. "Blessing and honor and glory and power, be unto him who sits upon the throne." Rev 5:13. Blessing God is honoring God. It lifts him up in the eyes of others, and spreads his fame and renown in the world. In this manner the angels, the choristers of heaven, are now honoring God; they trumpet forth his praise. In prayer—we act like saints; in praise—we act like angels.

(5) We show honor to our heavenly Father, by suffering dishonor, yes, death for his sake. Paul did bear in his body the "marks of the Lord Jesus." Gal 6:17. As they were the marks of honor to him, so they were trophies of honor to the gospel. The honor which comes to God, is not by bringing the outward pomp and glory to him, which we do to kings; but it comes in another way, by the suffering of his people, by which they let the world see what a good God they serve, and how they love him, and will fight under his banner to the death.

God is "worthy of honor." "You are clothed with honor and majesty." Psalm 104:1: What are all his attributes, but glorious beams shining from this sun? He deserves more honor than men or angels can give him. "I will call on the Lord who is worthy to be praised." 2 Sam 22:4. He is worthy of honor. We often confer honor upon those who do not deserve it. To many noble people, who are sordid and wicked, we give titles of honor: they do not deserve honor; but God is worthy of honor. "Blessed be your glorious name, which is exalted above all blessing and praise." Neh 9:5. He is above all the acclamations and triumphs of the archangels. O then, let every true child of God honor his heavenly Father!

Though the wicked dishonor him by their flagitous lives, let not his own children dishonor him. Sins in them are worse than in others. A fault in a stranger is not so much taken notice of, as in a child. A spot in black cloth is not so much observed—but a spot in white linen, attracts everyone's eye; so a sin in the wicked is not so much wondered at, it is a spot in black; but a sin in a child of God is a spot in white linen, which is more visible, and brings odium and dishonor upon the gospel. The sins of God's own children go nearer to his heart. "When the Lord saw it, he abhorred them, because of the provoking of his sons and of his daughters." Deut 32:19. O forbear doing anything that may reflect dishonor upon God. Will you disgrace your heavenly Father? Let not God complain of the provocations of his sons and daughters; let him not cry out, "I have nourished and brought up children—and they have rebelled against me!" Isa 1:2.

Use two. Does God command us to honor father and mother? Then let children put this great duty in practice; be living commentaries upon this commandment. Honor and reverence your parents; not only obey their commands—but submit to their rebukes. You cannot honor your Father in heaven—unless you honor your earthly parents. To deny obedience to parents, entails God's judgments upon children. "The eye that mocks at his father, and despises to obey his mother, the ravens of the valley shall pick it out, and the young eagle shall eat it." Prov 30:17. Eli's two disobedient sons were slain. 1 Sam 4:2: God made a law that the "rebellious son should be stoned;" the same death the blasphemer had. Lev 24:14. "If a man has a stubborn and rebellious son, who will not obey the voice of his father, or the voice of his mother; then shall his father and his mother lay hold on him, and bring him out unto the elders of his city, and all the men of his city shall stone him with stones, that he die." Deut 21:18, 19, 21.

A father having once complained, "Never had a father a worse son than I have!" "Yes," said the son, "my grandfather had." This was a prodigy of impudence hardly to be paralleled. Manlius, when grown old and poor, had a very rich son, of whom he asked some food—but the son denied him relief, yes, disowned him from being his father, and sent him away with reproachful language. The poor old father let fall tears in grief. But God, to revenge the disobedience, struck the unnatural son with madness, of which he could never be cured. Disobedient children stand in a place where all God's arrows fly!

Use three. Let parents so act, that they may gain honor from their children.

How should parents so act towards their children as to be honored and reverenced by them?

(1) Be careful to bring them up in the fear and nurture of the Lord. "Bring them up in the admonition of the Lord." Eph 6:4. You conveyed the plague of sin to them, therefore endeavor to get them healed and sanctified. Augustine says that his mother, Monica, travailed more for his spiritual birth, than his natural birth. Timothy's mother instructed him from a child. 2 Tim 3:15. She not only gave him her breast-milk—but "the sincere milk of the Word." Season your children with good principles early, that they may, with Obadiah, fear the Lord from their youth. 1 Kings 18:12. When parents do not instruct their children, they seldom prove blessings. God often punishes the carelessness of parents, with undutifulness in their children. It is not enough that in baptism your child is dedicated to God—but it must be educated for him. Children are young plants which you must be continually watering with good instruction. "Train up a child in the way he should go: and when he is old, he will not depart from it." Prov 22:6. The more your children fear God, the more they will honor you.

(2) If you would have your children honor you, keep up parental authority. Be kind—but do not spoil them. If you do not discipline them, they will despise you, instead of honoring you. The rod of discipline must not be withheld. "You shall beat him with the rod, and deliver his soul from hell." Prov 23:14. A child indulged and humored in wickedness, will be a thorn in the parent's eye. David spoiled Adonijah. "His father had not displeased him at any time, in saying, Why have you done so?" 1 Kings 1:6, 7, 9. Afterwards he became a grief of heart to his father, and was false to the crown. Keep up your authority, and you keep up your honor.

(3) Provide for your children what is fitting, both in their minority and when they come to maturity. "The children ought not to lay up for the parents—but the parents for the children." 2 Cor 12:14. They are your own flesh and, as the apostle says, "No man ever yet hated his own flesh." Eph 5:29. The parents' bountifulness will cause dutifulness in the child. If you pour water into a pump, the pump will send water again out freely; so, if parents pour in something of their estate to their children, children worthy of the name will pour out obedience again to their parents.

(4) When your children are grown up, put them to some lawful vocation, wherein they may serve their generation. It is good to consult the natural genius and inclination of a child, for forced vocations do as ill, sometimes, as forced matches. To let a child be out of a vocation, is to expose him to temptation. Melanchthon says, "Idleness is the devil's pleasure resort." A child out of a vocation is like fallow ground; and what can you expect should grow up but weeds of disobedience.

(5) Act lovingly to your children. In all your counsels and commands, let them read love. Love will command honor; and how can a parent but love the child who is his living picture, nay, part of himself. The child is the father, in the second edition.

(6) Act prudently towards your children. It is a great point of prudence in a parent not to provoke his children to wrath. "Fathers, provoke not your children to anger, lest they be discouraged." Col 3:21.

How may a parent provoke his children to wrath?

(1) By giving them opprobrious terms. "You son of the perverse rebellious woman," said Saul to his son Jonathan. 1 Sam 20:30. Some parents use imprecations and curses to their children, which provoke them to wrath. Would you have God bless your children, and do you curse them?

(2) Parents provoke children to wrath when they strike them without a cause, or when the correction exceeds the fault. This is to be a tyrant, rather than a father! Saul cast a javelin at his son to smite him, and his son was provoked to anger. "So Jonathan arose from the table in fierce anger." 1 Sam 20:33, 34. "A father exercises a kingly power over his son, not that of a tyrant." Davenant.

(3) When parents deny their children what is absolutely needful. Some have thus provoked their children: they have stinted them, and kept them so short, that they have forced them upon indirect courses, and made them put forth their hands to iniquity.

(4) When parents act partially towards their children, showing more kindness to one than to another. Though a parent may have a greater love to one child—yet discretion should lead him not to show more love to one than to another. Jacob showed more love to Joseph than to all his other children, which provoked the envy of his brethren. "Now Israel loved Joseph more than all his children, and when his brethren saw that, they hated him, and could not speak peaceably to him." Gen 37:3, 4.

(5) When a parent does anything which is sordid and unworthy, which casts disgrace upon himself and his family, as to defraud or take a false oath—it provokes the child to wrath. As the child should honor his father, so the father should not dishonor the child.

(6) When parents lay commands upon their children which they cannot perform without wronging their consciences. Saul commanded his son Jonathan to bring David to him. "Fetch him to me, for he shall surely die." 1 Sam 20:31. Jonathan could not do this with a good conscience; but was provoked to anger. "Jonathan arose from the table in fierce anger." 1 Sam 20:34.

The reason why parents should show their prudence in not provoking their children to wrath, is this: "Lest they be discouraged." Col 3:21. This word "discouraged" implies three things.

Grief. The parent's provoking the child, the child so takes it to heart, that it causes premature death.

Despondency. The parents' austerity dispirits the child, and makes it unfit for service; like members of the body stupefied, which are unfit for work.

Rebelliousness. The child being provoked by the cruel and unnatural behavior of the parent, grows desperate, and often studies to irritate and vex his parents; which, though it is evil in the child—yet the parent is accessory to it, as being the occasion of it.

(7) If you would have honor from your children, pray much for them. Not only lay up a portion for them—but lay up a stock of prayer for them. Monica prayed much for her son Augustine; and it was said, "it was impossible that a son of so many prayers and tears should perish." Pray that your children may be preserved from the contagion of the times; pray that as your children bear your images in their faces, they may bear God's image in their hearts; pray that they may be instruments and vessels of glory. One fruit of prayer may be, that the child will honor a praying parent.

(8) Encourage that which you see good and commendable in your children. "Goodness increases when praised." Commending that which is good in your children makes them more in love with virtuous actions; and is like the watering of plants, which makes them grow more. Some parents discourage the good they see in their children, and so nip virtue in the bud, and help to damn their children's souls. They have their children's curses.

(9) If you would have honor from your children, set them a good example. It makes children despise parents, when the parents live in contradiction to their own precepts; when they bid their children be sober, and yet they themselves get drunk; or bid their children fear God, and are themselves loose in their lives. Oh if you would have your children honor you, teach them by a holy example! A father is a looking-glass, which the child often dresses himself by; let the glass be clear and not spotted. Parents should observe great decorum in their whole conduct, lest they give occasion to their children to say to them, as Plato's servant, "My master has made a book against rash anger—but he himself is an angry man!" Or, as a son once said to his father, "If I have done evil—I have learned it from you!"

The SIXTH Commandment

"You shall not kill." Exodus 20:13

In this commandment is a sin forbidden, which is murder, "You shall not kill," and a duty implied, which is, to preserve our own life, and the life of others.

The sin forbidden, is murder. "You shall not kill." Here two things are to be understood, the not injuring another, nor ourselves.

I. The not injuring another.

[1] We must not injure another in his NAME. "A good name is a precious balsam." It is a great cruelty to murder a man in his name. We injure others in their name, when we calumniate and slander them. David complains, "They laid to my charge things that I knew not." Psalm 35:11. The primitive Christians were traduced for incest, and killing their children, as Tertullian says, "They charge us with infanticide and label us incestuous." This is to behead others in their good name; it is an irreparable injury. No physician can heal the wounds of the tongue!

[2] We must not injure another in his BODY. Life is the most precious thing; and God has set this commandment as a fence about it, to preserve it. He made a statute which has never to this day been repealed. "Whose sheds man's blood, by man shall his blood be shed." Gen 9:6. In the old law, if a man killed another unwillingly, he might take sanctuary; but if he killed him willingly, though he fled to the sanctuary, the holiness of the place would not defend him. "If someone deliberately attacks and kills another person, then the slayer must be dragged even from my altar and put to death." Exod 21:14. In the commandment, "You shall do no murder," all sins are forbidden which lead to it, and are the occasions of it. As,

(1) Anger. Anger boils in the veins, and often produces murder. "In their anger they slew a man." Gen 49:6.

(2) Envy. Satan envied our first parents the robe of innocence, and the glory of paradise, and could not rest until he had procured their death. Joseph's brethren, because his father loved him, and gave him a "coat of many colors," envied him, and took counsel to slay him. Gen 37:20. Envy and murder are near akin, therefore the apostle puts them together. "Envyings, murders." Gal 5:21. Envy is a sin which breaks both tables at once; it begins in discontent against God, and ends in injury against man, as we see in Cain. Gen 4:6, 8. Envious Cain was first discontented with God, by which he broke the first table; and then fell out with his brother and slew him, and thus broke the second table. Anger is sometimes "soon over," like fire kindled in straw, which is quickly out; but envy is deep rooted, and will not quench its thirst without blood. "Who is able to stand before envy?" Prov 27:4.

(3) Hatred. The Pharisees hated Christ because he excelled them in gifts, and had more honor among the people than they. They never left him until they had nailed him to the cross, and taken away his life. Hatred is a vermin which lives upon blood. "Because you have had a perpetual hatred, and have shed the blood of the children of Israel." Ezek 35:5. Haman hated Mordecai because he would not bow to him, and presently sought revenge, by getting a bloody warrant sealed for the destruction of the whole race and seed of the Jews. Esth 3:9. Hatred is ever cruel. All these sins are forbidden in this commandment.

How many ways is murder committed? We may be said to murder another twelve ways.

(1) With the hand; as Joab killed Abner and Amasa. "Amasa didn't notice the dagger in his left hand, and Joab stabbed him in the stomach with it so that his insides gushed out onto the ground." 2 Sam 20:10.

(2) With the mind. Malice is mental murder. "Whoever hates his brother is a murderer." 1 John 3:15. To malign another, and wish evil against him in the heart, is murdering him.

(3) With the tongue, by speaking to the harm of another, and causing him to be put to death. Thus the Jews killed the Lord of life, when they inveighed against him, and accused him falsely to Pilate. John 18:30.

(4) With the pen. Thus David killed Uriah by writing to Joab to "set Uriah in the forefront of the battle." 2 Sam 11:15. Though the Ammonites' sword killed Uriah—yet David's pen was the cause of his death; and therefore the Lord tells David by the prophet Nathan, "You have killed Uriah." 2 Sam 12:9.

(5) By plotting another's death. Thus, though Jezebel did not lay her own hands upon Naboth—yet because she contrived his death—she was the murderer. 1 Kings 21:9, 10.

(6) By putting poison into cups. Thus the wife of Commodes the emperor killed her husband by poisoning the wine which he drank. So, many kill little children by medicines, which cause their death.

(7) By witchcraft and sorcery—which were forbidden under the law. "Do not let your people practice fortune-telling or sorcery, or allow them to interpret omens, or engage in witchcraft, or cast spells, or function as mediums or psychics, or call forth the spirits of the dead. Anyone who does these things is an object of horror and disgust to the Lord." Deuteronomy 18:10-12

(8) By having an intention to kill another; as Herod, under a pretense of worshiping Christ, would have killed him. Matt 2:8, 13. So, when Saul made David go against the Philistines, he designed that the Philistine should have killed him. "Saul said, Let not my hand be upon him—but let the hand of the Philistines be upon him." 1 Sam 18:17. Here was the intent to murder, and it was in God's account as bad as actual murder.

(9) By consenting to another's death; as Saul to the death of Stephen. "I also was standing by and consenting unto his death." Acts 22:20. He who gives consent, is accessory to the murder.

(10) By not hindering the wrongful death of another, when in our power. Pilate knew Christ was innocent. "I find no fault in him," he said—but did not hinder his death; therefore he was guilty. Washing his hands in water, could not wash away the guilt of Christ's blood.

(11) By unmercifulness. By taking away that which is necessary for the support of life; as to take away the tools or utensils by which a man gets his living. "It is wrong to take a pair of millstones, or even just the upper millstone, as a pledge, for the owner uses it to make a living." Deut 24:6. Or by not helping him when he is ready to perish. You may be the death of another, as well by not relieving him, as by doing him violence. If you do not feed him who is starving, you kill him. How many are thus guilty of the breach of this commandment!

(12) By not executing the law upon capital offenders. A felon having committed six murders, the judge may be said to be guilty of five of them, because he did not execute the felon for his first offence.

What are the aggravations of this sin of murder?

(1) To shed the blood of another causelessly; as to kill another in a humor or frolic. A bee will not sting unless provoked—but many when not provoked, will take away the life of another. This makes the sin of blood more bloody. The less provocation to a sin the greater sin.

(2) To shed the blood of another contrary to promise. Thus, after the princes of Israel had sworn to the Gibeonites that they should live, Saul slew them. Josh 9:15. 2 Sam 21:1. Here were two sins bound together, perjury and murder.

(3) To take away the life of any public person enhances the murder, and makes it greater, as to kill a judge upon the bench, because he represents the king's person. To murder a person whose office is sacred, and comes on the King of heaven's embassage; the murdering of whom may be the murdering of many. Herod added this sin above all, that he shut up John the Baptist in prison, much more to behead him in prison. Luke 3:20. To stain one's hands with royal blood. David's heart smote him because he did but cut off the corner of king Saul's garment. 1 Sam 24:5. How would David's heart have smitten him if he had cut off Saul's head?

(4) To shed the blood of a near relation aggravates the murder, and dyes it of a deeper crimson. For a son to kill his father is horrid. Parricides are monsters in nature. "He who takes away his father's life, commits many sins in one;" he is not guilty of murder only—but of disobedience, ingratitude, and diabolical cruelty. "He who strikes his father or mother, shall be surely put to death." Exod 21:15. Then how many deaths is he worthy of, who destroys his father or mother! Such a monster was Nero, who caused his mother, Agrippina, to be slain.

(5) To shed the blood of any righteous person aggravates the sin. Hereby justice is perverted. Such a person being innocent, is unworthy of death. A saint being a public blessing, lies in the breach to turn away wrath; so that to destroy him is to pull down the pillars of a nation. He is precious to God. Psalm 116:15. He is a member of Christ's body; therefore what injury is offered to him is done to God himself. Acts 9:4.

Though, however, this commandment forbids private people to shed the blood of another, unless in their own defense—yet, such as are in public office must punish public offenders, even with death. To kill an offender is not murder—but justice. A private person sins if he draws the sword; a public person sins if he puts up the sword. A magistrate ought not to let the sword of justice rust in the scabbard. As he should not let the sword be too sharp by severity, so neither should the edge of it is blunted by too much leniency.

Neither does this commandment prohibit a just war. When men's sins grow ripe, and abundance of goods has bred abundance of sin, God says, "Sword, go through the land." Ezek 14:17. He encouraged the war between the tribes of Israel and Benjamin. When the iniquity of the Amorites was full, he sent Israel to war against them. Judges 11:21.

Use one. It should be for a lamentation that this land is defiled with blood. Numb 35:33. How common is this sin in this boasting age! England's sins are written in letters of blood. Some make no more of killing men, than sheep! "In your skirts is found the blood of the poor innocents." Jer 2:34. In Hebrew, "in your wings" is found the blood of innocents. It alludes to the birds of prey, which stain their wings with the blood of other birds. May not the Lord justly take up a controversy with the inhabitants of the land, because "blood touches blood" Hos 4:2. There are wholesale murders.

And that which should increase our lamentation is, that not only man's blood is shed among us—but Christ's blood. Profane flagitious sinners are said to "crucify the son of God afresh." Heb 6:6.

(1) They swear by his blood, and so, as it were, make his wounds bleed afresh.

(2) They crucify Christ in his members. "Why do you persecute me?" Acts 9:4. The foot being trodden on, the head cries out.

(3) If it lay in their power, were Christ alive on earth—they would nail him to the cross again! Thus men crucify Christ afresh; and, if man's blood so cries, how loud will Christ's blood cry against sinners?

Use two. Beware of having your hands imbrued in the blood of others.

"But such a one has wronged me by defamation, or otherwise; and if I spill his blood, I shall but revenge my own quarrel!"

If he has done you wrong, the law is open; but take heed of shedding blood. What! Because he has wronged you, will you therefore wrong God? Is it not doing wrong to God, to take his work out of his hand? He has said "Vengeance is mine; I will repay." Rom 12:19. You would undertake to revenge yourself; would be plaintiff, and judge, and executioner, in yourself. This is a great wrong done to God, and he will not hold you guiltless.

To deter all from having their hands defiled with blood, consider what a sin murder is.

(1) Murder is a God-affronting sin. It is a breach of his command, and trampling upon his royal edict. It is a wrong offered to God's image. "In the image of God made he man." Gen 9:6. It is tearing God's picture. Man is the temple of God. "Know you not, that your body is the temple of the Holy Spirit?" 1 Cor 6:19. The man-slayer destroys God's temple; and will God endure to be thus confronted by proud dust?

(2) Murder is a crying sin. "The voice of blood cries to Heaven." There are three sins in Scripture which are said to cry:

Oppression. Psalm 12:5.

Sodomy. Gen 18:21.

Bloodshed. This cries so loud, that it drowns all the other cries. "The voice of your brother's blood cries unto me from the ground." Gen 4:10. Abel's blood had as many tongues as drops, to cry aloud for vengeance! This sin of blood lay heavy on David's conscience; though he had sinned by adultery—yet, what he cried out for most was, this crimson sin of blood. "Deliver me from blood-guiltiness, O God." Psalm 51:14. Though the Lord visits for every sin—yet he will in a special manner make "inquisition for blood." Psalm 9:12. If an animal killed a man—it was to be stoned, and its flesh was not to be eaten. Exod 21:28. If God would have an animal stoned, which killed a man, which had not the use of reason to restrain it; much more will he be incensed against those who, against both reason and conscience, take away the life of a man.

(3) Murder is a diabolical sin. It makes a man the devil's first born, for he was a murderer from the beginning. John 8:44. By saying to our first parents, "You shall not die," he brought death into the world.

(4) Murder is a cursed sin. If there is a curse for him who smites his neighbor secretly, he is doubly cursed, who kills him. Deut 27:24. The first man who was born was a murderer. "And now are you cursed from the earth." Gen 4:11. He was an excommunicated person, banished from the place of God's public worship. God set a mark upon bloody Cain. Gen 4:15. Some think that mark was horror of mind, which, above all sins, accompanies the sin of blood. Others think it was a continual shaking and trembling in his flesh. He carried a curse along with him.

(5) Murder is a wrath-procuring sin. 2 Kings 24:4.

It procures temporal judgments. Phocas, to get the empire, put to death all the sons of Mauritius the emperor, and then slew the emperor himself; but he was pursued by Priscus, his son-in-law, who cut off his ears and feet, and then killed him. Charles IX, who caused the massacre of so many Christians at Paris, died from blood issuing out of several parts of his body. Albania killed a man and made of his skull a cup to drink in. His own wife, soon afterwards, caused him to be murdered in his bed. Vengeance as a bloodhound pursues the murderer. "Bloody men shall not live out half their days." Psalm 55:23.

It brings eternal judgments. It binds men over to hell. The Papists make nothing of massacres, because theirs is a bloody religion; they give a license for murder, if it is to propagate the Catholic cause. If a cardinal puts his red hat upon the head of a murderer going to execution, he saves him from death. Let all impenitent murderers read their doom in Rev 21:8: "Murderers shall have their part in the lake which burns with fire and brimstone, which is the second death." We read of "fire mingled with blood." Rev 8:7. Such as have their hands full of blood must undergo the wrath of God. Here is fire mingled with blood, and this fire is inextinguishable. Mark 9:44. Time will not finish it, tears will not quench it.

[3] We must not injure another in his SOUL. This is the greatest murder of all, because there is more of God's image in the soul, than in the body. Though the soul cannot be annihilated, it is said to be murdered when it is deprived of its eternal happiness, and is forever in torment. How many are soul-murderers!

(1) Soul-murderers are those who corrupt others by

bad example. The world is led by example; especially by the examples of great ones, which are very pernicious. We are apt to do as we see others before us, especially those above us. Such as are placed in high power, are like the pillar of cloud; where that went, Israel went. When great ones move, others will follow them, though it is to hell. Evil magistrates, like the tail of the dragon, draw the "third part of the stars after them."

(2) Soul-murderers are those who entice others to sin. The harlot by curling her hair, rolling her eyes, laying open her breasts—does what in her lies to be both a tempter and a murderer. Such a one was Messalina, wife to Claudius the emperor. "Then out came a woman to meet him, dressed like a prostitute and with crafty intent. She took hold of him and kissed him." Prov 7:10, 13. Better are the reproofs of a friend, than the kisses of a harlot.

(3) Ministers are murderers, who either starve, or poison, or infect souls. "When I say to a wicked man, 'You will surely die,' and you do not warn him or speak out to dissuade him from his evil ways in order to save his life, that wicked man will die for his sin, and I will hold you accountable for his blood." Ezekiel 3:18

[1] Who starve souls. "Feed the flock of God which is among you." 1 Pet 5:2. These feed themselves and starve the flock; either through non-residing, they do not preach, or through insufficiency, they cannot. There are many in the ministry so ignorant that they had need to be taught the "first principles of the oracles of God." Heb 5:12. Was he fit to be a preacher in Israel, do you think, who being asked something concerning the decalogue, answered that he never saw any such book?

[2] Who poison souls. Such are heterodox ministers, who poison people with error. The basilisk poisons herbs and flowers by breathing on them; so the breath of heretical ministers poisons souls. The Socinian, who would rob Christ of his Godhead; the Arminian, who by advancing the power of the will, would take off the crown from the head of free-grace; the Antinomian, who denies the use of the moral law to a believer, as if it were antiquated and out of date—poison men's souls. Error is as damnable as vice. "There were also false prophets among the people, just as there will be false teachers among you. They will secretly introduce destructive heresies." 2 Pet 2:1.

[3] Who infect souls by their scandalous lives. "Let the priests which come near to the Lord sanctify themselves." Exod 19:22. Ministers who by their office, are nearer to God, should be holier than others. The higher the elements are, the purer they are; air is purer than water; fire is purer than air. The higher men are in office, the holier they should be. John the Baptist was a shining lamp. But there are many who infect their people with their bad life; they preach one thing, and live another. "They make a show of goodness—but live a life of riot." Like Eli's sons, they are in white linen—but have scarlet sins. A golden cup full of dirt—is a fit emblem of such ministers as have a golden office—but are dirty and polluted in their lives. They are murderers, and the blood of souls will cry against them at the last day.

(4) Such as destroy others by getting them into bad company, and so make them proselytes to the devil. "Our vices leap on the man next to us." Seneca. A man cannot live in the Ethiopian climate but he will be blackened with the sun, nor can he be in bad company but he will partake of their evil. One drunkard makes another; as the prophet speaks in another sense. "I set before them pots full of wine, and cups, and said unto them, Drink wine;" so the wicked set pots of wine before others, and made them drink until reason be stupefied, and lust inflamed. Jer 35:5. Such are guilty of the breach of this commandment. How sad will it be for those, who have not only their own sins—but the blood of others to answer for! So much for the first thing forbidden in the commandment, the injuring of others.

II. The second thing forbidden in this commandment is, injuring OURSELVES. "You shall not kill." You shall do no hurt to yourself.

You shall not hurt your own body. One may be guilty of self-murder, either:

1. Indirectly or occasionally.

2. Directly and absolutely.

[1] Indirectly and occasionally.

(1) When a man thrusts himself into danger which he might prevent. If a company of archers were shooting, and one should put himself in the place where the arrows fly, so that an arrow kills him—he is accessory to his own death. In the law, God would have the leper shut up, to keep others from being infected. Lev 13:4. If any should be so presumptuous as to go to a leper, and get the plague of leprosy, he might thank himself for his own death.

(2) A person may be guilty of his own death, in some sense, by neglecting the use of means for preserving life. If sick, and he uses no remedy; if he has received a wound, and will not apply a cure—he hastens his own death. God commanded, "Make an ointment from figs and spread it over the boil, and Hezekiah will recover." Isa 38:21. If he had not done so, he would have been the cause of his own death.

(3) By immoderate grief. "The sorrow of the world works death." 2 Cor 7:10. When God takes away a dear relation, and anyone is swallowed up with sorrow, he endangers his life. How many weep themselves into their graves! Queen Mary grieved so excessively for the loss of Calais, that it broke her heart.

(4) By intemperance or excess in diet. Glutting shortens life. "More perish by drink—than by the sword." Many dig their grave with their teeth. Too much oil chokes the lamp. The cup kills more than the cannon. Excessive drinking causes untimely death.

[2] One may be guilty of self-murder, directly and absolutely.

(1) By envy. Envy is, "a secret repining at the welfare of another." "An envious man is more sorry at another's prosperity, than at his own adversity." He never laughs, but when another weeps. Envy is a self-murder, a fretting canker. Cyprian calls it, "a secret wound." Envy hurts a man's self most. Envy corrodes the heart, dries up the blood, rots the bones. Envy is "the rottenness of the bones." Prov 14:30. It is to the body, what the moth is to the cloth—which eats it and makes its beauty consume. Envy drinks its own venom. The viper, which leaped on Paul's hand, thought to have hurt Paul—but fell into the fire itself. Acts 28:3. So, while the envious man thinks to hurt another, he destroys himself.

(2) By laying violent hands on himself. Saul fell upon his own sword and killed himself. It is the most unnatural and barbarous kind of murder for a man to butcher himself and imbrue his hands in his own blood. A man's self is most near to him, therefore this sin of self-murder breaks both the law of God, and the bonds of nature. The Lord has placed the soul in the body, as in a prison; and it is a sin to break open this prison until God opens the door. Self-murderers are worse than the brute-creatures, which will tear and gore one another—but not destroy themselves. Self-murder is occasioned usually by discontent, and a sullen melancholy. The bird that beats itself in the cage, and is ready to kill itself, is a true emblem of a discontented spirit.

Whence comes this discontent?

This discontent arises—

(1) From pride. A man who swells with a high opinion of himself, and thinks he deserves better than others. When any great calamity befalls him, he is discontented, and in a sudden passion will make away with himself. Ahithophel had high thoughts of himself, his words were esteemed oracles, and he could not bear to have his wise counsel rejected. "He put his household in order—and hanged himself." 2 Sam 17:23.

(2) From poverty. Poverty is a sore temptation. "Give me not poverty." Prov 30:8. Many have brought themselves to poverty by their sin; and when a great estate is boiled away to nothing, they are discontented, and think it better to die quickly, than languish in misery. The devil soon helps them to dispatch themselves.

(3) From covetousness. Avarice is a dry drunkenness, a horse-leech that is never satisfied. The covetous man is like behemoth. "Behold he drinks up a river," and yet his thirst is not allayed. Job 40:33. The covetous miser hoards up corn; and if he hears the price of corn begins to fall, he is troubled, and there is no cure for his discontent but a noose!

(4) From horror of mind. A man has sinned a great sin, has swallowed down some pills of temptation, which the devil has given him, and these pills begin to work in his conscience, and the horror becomes so great—that he chooses strangling! Judas having betrayed innocent blood, was in such an agony of conscience, that he hanged himself; as if, to avoid the stinging of a gnat, any one should endure the bite of a serpent! I can see no ground of hope for such as make away with themselves; for they die in the very act of sin, and cannot have time to repent!

Hurting our own souls is forbidden in the command, "You shall not kill." Many who are free from other murders, are guilty here. They murder their own souls. They willfully damn themselves, and throw themselves into hell.

Who are those who murder their own souls?

(1) They willfully murder their souls—who have no sense of God, or the world to come, and are past feeling. Eph 4:19. Tell them of God's holiness and justice—and they are not at all affected. "They made their hearts as an adamant stone." Zech 7:12, "The adamant," says Pliny, "is impregnable, the hammer cannot conquer it." Sinners have adamantine hearts. When the prophet spoke to the altar of stone, it rent asunder—but sinner's hearts are so hardened in sin (1 Kings 13:5), nothing will work upon them, neither ordinances nor judgments. They do not believe in God; they laugh at hell. Thus they murder their own souls, and throw themselves into hell as fast as they can.

(2) They willfully murder their own souls—who resign themselves to their lusts, let what will come of it. The soul cries out in you, "I am killing myself! I am murdering myself!" They "have given themselves over to work all uncleanness with greediness." Eph 4:19. Let ministers speak to them about their sins, let conscience speak, let afflictions speak—they will have their lusts, even though they go to hell for them! Do not these murder their own souls? Many say in their hearts, "let our sins damn us—just so that that they but please us!" Herod will have his incestuous lusts, though it costs him his soul. For a drop of pleasure men will drink a sea of wrath! Do not these massacre and damn their own souls? "A wicked man’s iniquities entrap him; he is entangled in the ropes of his own sin. He will be lost because of his great stupidity." Proverbs 5:22-23

(3) They murder their souls—who avoid all means of saving them. They will go to plays, to drunken meetings—but will not set their foot in God's house, or come near the sound of the gospel-trumpet; as if one that is diseased should shun the healing cordial, for fear of being healed. These are self murderers as much as one who has the means of cure offered him—but chooses rather to die.

(4) They voluntarily murder their souls—who take false prejudices against religion; as if it were so strict and severe that they must live a melancholy life, like hermits and monks, and drown all their joys in tears. It is a slander which the devil casts upon religion, for there is no true joy but in believing. Rom 15:1, 3. No honey is so sweet as that which drops from a promise. Some men foolishly take up a prejudice against religion; they are resolved never to go to heaven, rather than go through the strait gate. I may say of prejudice, as Paul to Elymas, "O prejudice, you child of the devil, you enemy of all righteousness," how many souls have you damned? Acts 13:10.

(5) They willfully murder their own souls—who will neither be good themselves, nor allow others to be so. "You neither go [into the kingdom of heaven] yourselves, neither do you allow those who are entering to go in." Matt 23:13. Such are those who persecute others for their religion. Drunken meetings may escape punishments from them—but if men meet to serve God, all severity will be used. They are resolved to shipwreck others, though they themselves are cast away in the storm. Oh! take heed of murdering your own souls! No creature but man willingly kills itself.

III. The positive duty implied in the command is, that we should do all the good we can to ourselves and others.

[1] In reference to others. We should endeavor to preserve the lives and souls of others.

[2] In reference to ourselves. We should preserve our own life and soul.

[1] In reference to OTHERS. We are to preserve the life of others. We should comfort them in their sorrows, relieve them in their needs, and like the good Samaritan, pour wine and oil into their wounds. "I was a father to the poor." Job 29:16. "The blessing of him who was ready to perish, came upon me." Ver 13. It is a great means of preserving the life of another to relieve him when he is ready to perish. When there was a great dearth in Rome, Pompey provided for its relief; and when the mariners were afraid to sail there in a tempest, he said, "It is not necessary that we should live—but it is necessary that Rome be relieved."

True grace makes the heart tender, it causes sympathy and charity. As it melts the heart in contrition towards God, and in compassion towards others. "He has dispersed, he has given to the poor." Psalm 29:9. This commandment implies that we should be so far from ruining others, that we should do all we can to preserve the lives of others. When you see the picture of death drawn in their faces, administer to their necessities; be temporal saviors to then; draw them out of the waters of affliction with a silver cord of charity. That I may persuade you to this, let me lay before you some arguments:

(1) Works of charity evidence grace. Charity evidences saving FAITH. "I will show you my faith by my works." James 2:18. Works are faith's letters of credence. We judge of the health of the body by the pulse; so Christian, judge of the health of your faith by the pulse of charity. The Word of God is the rule of faith, and good works are the witnesses of faith. Charity evidences also LOVE. Love loves mercy; it is a noble bountiful grace. Mary loved Christ, and how liberal was her love! She bestowed on Christ her tears, kisses, and costly ointments. Love, like a full vessel, will have vent; it vents itself in acts of liberality.

(2) To communicate to the necessities of others is not left to our choice—but is an incumbent duty. "Charge those who are rich in this world—that they do good; that they be rich in good works." 1 Tim 6:17, 18. This is not only a counsel—but a charge. If God should lay a charge upon the inanimate creatures, they would obey; if he should charge the rocks, they would send forth water; if he should charge the clouds, they would melt into showers; if he should charge the stones, they would become bread. And shall we be harder than the stones, not to obey God when he charges us to "be rich in good works?"

(3) God supplies our needs, and shall not we supply the needs of others? "We could not live without mercy." God makes every creature helpful to us: the sun to enrich us with its golden beams; the earth to yield us its increase, veins of gold, crops of corn, and store of flowers. God opens the treasury of his mercy; he feeds us every day out of the alms-basket of his providence. "You open your hand, and satisfies the desire of every living thing." Psalm 145:16. Does God supply our needs, and shall we not minister to the needs of others? Shall we be as a sponge to suck in mercy, and not as breasts to milk it out to others?

(4) Herein we resemble God, to be doing good to others. It is our excellence to be like God. "Godliness is Godlikeness." When are we more like him—than in acts of bounty and munificence? "You are good—and do good." Psalm 119:68. "You are good," there is his essential goodness; and "do good," there is his communicative goodness. The more helpful we are to others, the more like we are to God. We cannot be like God in omniscience, or in working miracles; but we may be like him in doing works of mercy.

(5) God remembers all our deeds of charity, and takes them kindly at our hands. "God is not unrighteous to forget your labor of love which you have showed towards his name, in that you have ministered to the saints." Heb 6:10. The chief butler may forget Joseph's kindness—but the Lord will not forget any kindness we show to his people. "I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me." Matt 25:35, 36. Christ takes the kindness done to his saints—as done to himself. God has a bottle for your tears, and a book to write down your alms. "A book of remembrance was written before him." Mal 3:16. Tamerlane had a register to write down all the names and good services of his soldiers; so God has a book of remembrance to write down all your charitable works; and at the day of judgment there shall be an open, and honorable mention made of them in the presence of the angels.

(6) Hardheartedness to others in misery, reproaches the gospel. When men's hearts are like pieces of rock, or as the scales of the leviathan, "rows of scales, closely sealed together," you may as well extract oil out of flint, as the golden oil of charity out of them. Job 41:15. They unchristianize themselves. Unmercifulness is the sin of the heathen. "Unmerciful." Rom 1:31. It eclipses the glory of the gospel. Does the gospel teach uncharitableness? Does it not bid us "Feed the hungry and help those in trouble." Isa 58:10. "Those who have trusted in God may be careful to devote themselves to doing what is good." Tit 3:8. While you relieve not such as are in need, you walk in opposition to the gospel; you cause it to be evil spoken of, and lay it open to the lash and censure of others.

(7) There is nothing lost, by relieving the necessitous. The Shunammite woman was kind to the prophet, she welcomed him to her house, and she received kindness from him another way; he restored her dead child to life. 2 Kings 4:35. Such as are helpful to others, shall "find grace to help in time of need." Such as pour out the golden oil of compassion to others, shall have the golden oil of salvation by God poured out to them; for "a cup of cold water" they shall have "rivers of pleasure." God will make it up some way or other in this life. "The liberal soul shall be made fat." Prov 11:25. It shall be as the loaves in breaking multiplied; or, as the widow's oil—increased in pouring out. 1 Kings 17:16. An estate may be imparted, without being impaired.

(8) To do good to others in necessity, keeps up the credit of religion. Works of mercy adorn the gospel, as the fruit adorns the tree. When "one's light so shines that others see our good works," it glorifies God, crowns religion, and silences the lips of gainsayers. Basil says nothing rendered the true religion more famous in the primitive times, and made more proselytes to it—than the bounty and charity of Christians.

(9) The evil that accrues by not preserving the lives of others, and helping them in their necessities. God often sends a secret moth into their estate. "One man gives freely, yet gains even more; another withholds unduly, but comes to poverty." Prov 11:24. "If a man shuts his ears to the cry of the poor, he too will cry out and not be answered." Prov 21:13. "For judgment is without mercy to the one who hasn’t shown mercy." James 2:13. Dives denied Lazarus a crumb of bread, and Dives was denied a drop of water. "Then He will also say to those on the left—Depart from Me, you who are cursed, into the eternal fire prepared for the Devil and his angels! For I was hungry and you gave Me nothing to eat." Matthew 25:41. Christ does not say, "You took away my food;" but "You gave Me nothing to eat;" you did not feed my people—my members, therefore "Depart from Me, you who are cursed, into the eternal fire prepared for the Devil and his angels!"

By all this, be ready to distribute to the necessities of others. This is included in the commandment, "You shall not kill." Not only you shall not destroy another's life—but you shall preserve it by ministering to his necessities.

It is implied that we should endeavor to preserve the souls of others: counsel them about their souls; set life and death before them; help them to heaven. In the law, if one met his neighbor's ox or donkey going astray, he must bring it back to the owner. Exod 23:4. Much more, if we see our neighbor's soul going astray, we should use all means to bring him back to God by repentance.

[2] In reference to OURSELVES. The commandment, "You shall not kill," requires that we should preserve our own life and soul. It is engraved upon every creature that he should preserve his own natural life. We must be so far from self-murder, that we must do all we can to preserve natural life. We must use all means of diet, exercise, and lawful recreation, which, like oil, preserves the lamp of life from going out. Some have been tempted by Satan to believe they are such sinners that they do not deserve a bit of bread, and so they have been ready to starve themselves. This is contrary to the commandment, "You shall do no murder," which implies that we are to use all proper means for the preservation of life. "Don’t continue drinking only water, but use a little wine because of your stomach and your frequent illnesses." 1 Tim 5:23. Timothy was not, by drinking too much water, to weaken nature—but to use means for self-preservation.

This commandment requires that we should also endeavor to preserve our own souls. "Though you lose all else, remember to save your soul." It is engraved upon every creature, as with the point of a diamond—to look to its own preservation. If the life of the body must be preserved, much more the life of the soul. If he who does not provide for his own family is worse than an infidel, much more he who does not provide for his own soul. 1 Tim 5:8. A main thing implied in the commandment is a special care for preserving our souls. The soul is a jewel, a diamond set in a ring of clay. Christ puts the soul in balance with the world, and it outweighs all. Matt 16:26. The soul is a looking-glass, in which some rays of divine glory shine; it has in it some faint idea and resemblance of a Deity; it is a celestial spark lighted by the breath of God. The body was made of the dust—but the soul is of a more noble origin. God breathed into man a living soul. Gen 2:7.

(1) The soul is excellent in its nature. It is a spiritual being, "it is a kind of angelic thing." The mind sparkles with knowledge, the will is crowned with liberty, and all the affections are as stars shining in their orb. The soul being spiritual, it is of quick operation. How quick are the motions of a spark! How swift the wing of a cherubim! So quick and agile is the motion of the soul! What is quicker than thought? How many miles can the soul travel in an instant! The soul, being spiritual, moves upwards, it contemplates God and glory. "Whom have I in heaven but you?" Psalm 73:25. The motion of the soul is upward; but sin has put a wrong bias upon it, and made it move downward. The soul, being spiritual, has a self-moving power; it can subsist and move when the body is dead, as the mariner can subsist when the ship is broken. The soul, being spiritual, is immortal—"a bud of eternity."

(2) As the soul is excellent in its nature, so in its capacities. It is capable of grace, it is fit to be an associate and companion of angels. It is capable of communion with God— and of being Christ's spouse! "I have espoused you to one husband that I may present you as a chaste virgin to Christ." 2 Cor 11:2. It is capable of being crowned with glory forever. Oh! then, carrying such precious souls about you, created with the breath of God, redeemed with the blood of God, what endeavors should you use for the saving of these souls! Let not the devil have your souls. Heliogabalus fed his lions with pheasants; the devil is called a roaring lion—feed him not with your souls! Besides the excellence of the soul, which may make you labor to get it saved, consider how sad it will be not to have the soul saved; it is such a loss as there is none like it; because in losing the soul, you lose many things with it. A merchant in losing his ship, loses many things with it: he loses money, jewels, spices, etc.; so he who loses his soul, loses Christ and the company of angels in heaven. It is an infinite loss—an irreparable loss; it can never be made up again Oh! what care should be taken of the immortal soul! I would request but this of you, that you take as much care for the saving of your souls as you do for getting an estate. Nay, do but take as much care for saving your souls—as the devil does for destroying them! Oh! how industrious is Satan to damn souls! How does he play the serpent in his subtle laying of snares to catch souls! How does he shoot the fiery darts! He is never idle; he is a busy bishop in his diocese; he "walks about seeking whom he may devour." 1 Pet 5:8. Now, is it not a reasonable request to take as much care for saving your souls—as the devil does for destroying them?

How can we have our souls saved?

By having them sanctified. Only the "pure in heart shall see God." Get your souls inlaid and enameled with holiness. 1 Pet 1:16. It is not enough that "we cease to do evil;" which is all the evidence some have to show, and lose heaven by short shooting; but we must be inwardly sanctified. Not only the "unclean spirit" must go out—but we must be filled with the Holy Spirit. Eph 5:19. This holiness must needs be, if you consider God is to dwell with you here, and you are to dwell with him hereafter.

God is to dwell with you here. He takes up the soul for his own lodging. "That Christ may dwell in your hearts." Eph 3:17. Therefore the soul must be consecrated. A king's palace must be kept clean, especially his presence chamber. The body is the temple of the Holy Spirit. 1 Cor 6:19. The soul is the holy of holies; how holy should it be!

You are to dwell with God. Heaven is a holy place. "An inheritance undefiled." 1 Pet 1:4. And how can you dwell with God until you are sanctified? We do not put wine into a musty vessel; and God will not put the new wine of glory into a sinful heart. Oh, then, as you love your souls, and would have them saved eternally, endeavor after holiness! By this means you will have a fitness for the kingdom of heaven—and your souls will be saved in the day of the Lord Jesus!

The SEVENTH Commandment

"You shall not commit adultery." Exodus 20:14

God is a pure, holy being, and has an infinite antipathy against all impurity. In this commandment he has entered his caution against it, "You shall not commit adultery." The sum of this commandment is--the preservations of bodily purity. We must take heed of running on the rock of impurity, and so making shipwreck of our chastity. In this commandment there is something tacitly implied, and something expressly forbidden.

1. The thing implied is that the ordinance of MARRIAGE should be observed. "Let every man have his own wife, and let every woman have her own husband." 1 Cor 7:2. "Marriage is honorable and the bed undefiled." Heb 13:4. God instituted marriage in paradise; he brought the woman to the man. Gen 2:22. He gave them to each other in marriage. Jesus Christ honored marriage with his presence. John 2:2. The first miracle he wrought was at a marriage, when he turned the "water into wine." Marriage is a type and resemblance of the mystical union between Christ and his church. Eph 5:32.

In marriage there are general and special duties. The general duty of the husband is to rule. "The husband is the head of the wife." Eph 5:23. The head is the seat of rule and judgment; but he must rule with discretion. He is head, therefore must not rule without reason. The general duty on the wife's part is submission. "Wives, submit yourselves unto your own husbands, as unto the Lord." Eph 5:22. It is observable that the Holy Spirit passed by Sarah's failings, not mentioning her unbelief; but he takes notice of that which was good in her, as her reverence and obedience to her husband. "Sarah obeyed Abraham, calling him Lord." 1 Pet 3:6.

The special duties belonging to marriage, are love and fidelity. Love is the marriage of the affections. Eph 5:25. There is, as it were—but one heart in two bodies. Love lines the yoke and makes it easy; it perfumes the marriage relation; and without it there is "not harmony but constant wrangling." Like two poisons in one stomach, one is ever sick of the other. In marriage there is mutual promise of living together faithfully according to God's holy ordinance. Among the Romans, on the day of marriage, the woman presented to her husband fire and water: signifying that as fire refines, and water cleanses, she would live with her husband in chastity and sincerity.

II. The thing forbidden in the commandment is infecting ourselves with bodily pollution and impurity. "You shall not commit adultery." The fountain of this sin is lust. Since the fall, holy love has degenerated to lust. Lust is the fever of the soul. There is a twofold adultery.

[1] Mental. "Whoever looks on a woman to lust after her has committed adultery with her already in his heart." Matt 5:28. As a man may die of an inward bleeding, so he may be damned for the inward boilings of lust, if it is not mortified.

[2] Physical; as when sin has conceived, and brought forth in the act. This is expressly forbidden, "You shall not commit adultery." This commandment is set up as a hedge to keep out impurity; and those who break this hedge a serpent shall bite them. Job calls adultery a "heinous crime." Job 31:2: Every failing is not a crime; and every crime is not a heinous crime; but adultery is "a heinous crime." The Lord calls it villainy. "They have committed villainy in Israel, and have committed adultery with their neighbors' wives." Jer 29:23.

Wherein appears the greatness of this sin?

(1) It is a breach of the marriage-oath. When people come together in matrimony, they bind themselves by covenant to each other, in the presence of God, to be true and faithful in the marital relation. Unchastity breaks this solemn oath; and herein adultery is worse than fornication, because it is a breach of the marital bond.

(2) The greatness of the sin lies in this: that it is a great dishonor done to God. God says, "You shall not commit adultery." The adulterer sets his will above God's law, tramples upon his command, affronts him to his face; as if a subject should tear his prince's proclamation. The adulterer is highly injurious to all the persons in the Trinity. To God the Father. Sinner, God has given you your life, and you do waste the lamp of life, the flower of your age in lewdness. He has bestowed on you many mercies, health, and estate, and you spend all on harlots. Did God give you wages--to serve the devil! It is injurious to God the Son, in two ways. As he has purchased you with his blood. "You are bought with a price." 1 Cor 6:20. Now he who is bought is not his own; it is a sin for him to go to another, without consent, from Christ, who has bought him with a price. As by virtue of baptism you are a Christian, and professes that Christ is your head, and you are a member of Christ; therefore, what an injury is it to Christ, to "take the members of Christ, and make them the members of a harlot"? 1 Cor 6:15. It is injurious to God the Holy Spirit; for the body is his temple. "Don't you know that your body is the temple of the Holy Spirit which is in you?" 1 Cor 6:19. And how great a sin is it to defile his temple!

(3) The sin of adultery lies in this: that it is committed with mature DELIBERATION. There is contriving the sin in the mind, then consent in the will, and then the sin is put forth into act. To sin against the light of nature, and to sin deliberately, is like the dye to the wool, it gives sin a tincture, and dyes it of a crimson color.

(4) That which makes adultery so sinful is, that it is NEEDLESS. God has provided a remedy to prevent it. "To avoid fornication, let every man have his own wife." 1 Cor 7:2. Therefore, after this remedy prescribed, to be guilty of fornication or adultery, is inexcusable; it is like a rich thief, who steals when he has no need. This increases the sin.

Use one. The church of Rome is here condemned, which allows the sin of fortification and adultery. It does not allow its priests to marry—but they may have their paramours. The worst kind of impurity, incest with the nearest of kin, is dispensed with for money. It was once said of Rome, Rome was become a common stew. And no wonder, when the Pope, for a sum of money, could give a license to commit impurity; and, if the license were not enough, he would give them a pardon. Many of the Papists judge fornication to be venial. God condemns the very lusting. Matt 5:28. If God condemns the thought, how dare they allow the act of fornication? You see what a cage of unclean birds the church of Rome is. They call themselves the Holy Catholic Church; but how can they be holy--who are so steeped and parboiled in fornication, incest, sodomy, and all manner of impurity!

Use two. It is a matter for lamentation to see this commandment so slighted and violated among us. Adultery is the reigning sin of the times. "They are all adulterers, as an oven heated by the baker." Hos 7:4. The time of King Henry VIII was called the golden age—but this may be called the unclean age, wherein whore-hunting is common. "In your filthiness is lewdness." Ezek 24:13. Luther tells us of one who said, "If he might but satisfy his lust, and be carried from one whore-house to another, he would desire no other heaven"; and who afterwards breathed out his soul between two notorious strumpets. This is to love forbidden fruit, to love to drink of stolen waters. "Son of man," he said, "do you see what they are doing? Do you see the great sins the people of Israel are doing to drive me from my Temple? But come, and you will see even greater sins than these!" Then he brought me to the door of the Temple courtyard, where I could see an opening in the wall. He said to me, "Now, son of man, dig into the wall." So I dug into the wall and uncovered a door to a hidden room. "Go in," he said, "and see the unspeakable wickedness going on in there!" Ezekiel 8:6-9. Could we, as the prophet, dig in the walls of many houses, what vile abominations should we see there! In some chambers we might see fornication; dig further, and we may see adultery; dig further, and we may see incest, etc. And may not the Lord go from his sanctuary? God might remove his gospel, and then we might write Ichabod on this nation, "The glory is departed." Let us mourn for what we cannot reform.

Use three. For exhortation, to keep ourselves from the sin of adultery. "Let every man have his own wife," says Paul, not his concubine, nor his paramour. 1 Cor 7:2. That I may deter you from adultery, let me show you the great evil of it.

(1) It is a thievish sin. It is the highest sort of theft. The adulterer steals from his neighbor, that which is more than his goods and estate; he steals away his wife from him, who is flesh of his flesh.

(2) Adultery debases a person. It makes him resemble the beasts; therefore the adulterer is described like a horse neighing. "Everyone neighed after his neighbor's wife." Jer 5:8. Nay, it is worse than brutish; for some creatures that are void of reason—yet by the instinct of nature, observe some decorum and chastity. The turtle dove is a chaste creature, and keeps to its mate; and the stork, wherever he flies, comes into no nest but his own. Naturalists write that if a stork, leaving his own mate, joins with any other, all the rest of the storks fall upon it, and pull its feathers from it. Adultery is worse than brutish, it degrades a person of his honor.

(3) Adultery pollutes. The devil is called an unclean spirit. Luke 11:24. The adulterer is the devil's first-born; he is unclean; he is a moving quagmire; he is all over ulcerated with sin; his eyes sparkle with lust; his mouth foams out filth; his heart burns like mount Etna, in unclean desires. He is so filthy, that if he dies in this sin, all the flames of hell will never purge away his immorality. And, as for the adulteress, who can paint her black enough? The Scripture calls her a deep ditch. Prov 23:27. She is a common sewer; whereas a believer's body is a living temple, and his soul a little heaven, bespangled with the graces, as so many stars. The body of a harlot is a walking dung--hill, and her soul a lesser hell.

(4) Adultery is destructive to the body. "Afterward you will groan in anguish when disease consumes your body." Prov 5:11. Immorality turns the body into a hospital, it brings foul diseases, and eats the beauty of the face. As the flame wastes the candle, so the fire of lust consumes the bones. The adulterer hastens his own death. "So she seduced him with her pretty speech. With her flattery she enticed him. He followed her at once, like an ox going to the slaughter or like a trapped stag, awaiting the arrow that would pierce its heart. He was like a bird flying into a snare, little knowing it would cost him his life!" Proverbs 7:21-23. The Romans had their funerals at the gate of Venus' temple, to signify that lust brings death. Venus is lust.

(5.) Adultery is a drain upon the purse; it wastes not the body only—but the estate. "Keeping you from the immoral woman, from the smooth tongue of the wayward wife. Do not lust in your heart after her beauty or let her captivate you with her eyes, for the prostitute reduces you to a loaf of bread, and the adulteress preys upon your very life!" Proverbs 6:24-26. Whores are the devil's horse-leeches, sponges that suck in money. The prodigal son spent his inheritance, when he fell among harlots. Luke 15:30. The concubine of King Edward III, when he was dying, got all she could from him, and even plucked the rings off his fingers, and so left him. He who lives in luxury, dies in beggary.

(6) Adultery destroys reputation. "But the man who commits adultery is an utter fool, for he destroys his own soul. Wounds and constant disgrace are his lot. His shame will never be erased!" Prov 6:32, 33. Some, when they get wounds, get honor. The soldier's wounds are full of honor; the martyr's wounds for Christ are full of honor; but the adulterer gets wounds—but no honor to his name. "His shame will never be erased!" Wounds of reputation--no physician can heal. When the adulterer dies, his shame lives. When his body rots underground, his name rots above ground. His bastard children are living monuments of his shame.

(7) This sin impairs the mind. It steals away the understanding; it stupefies the heart. "Whoredom and wine take away the heart." Hos 4:11. It eats all purity out of the heart. Solomon besotted himself with women, and they enticed him to idolatry.

(8) This sin incurs temporal judgments. The Mosaic law made the penalty for adultery, to be death. "The adulterer and adulteress shall surely be put to death;" and the usual death was stoning. Lev 20:10; Deut 22:24. The Salons commanded people guilty of this sin to be burnt. The Romans caused their heads to be stricken off. Like a scorpion--this sin carries a sting in its tail. The adultery of Paris and Helen was the death of both, and the ruin of Troy. "For jealousy arouses a husband's fury, and he will show no mercy when he takes revenge!" Prov 6:34. The adulterer is often killed in the act of his sin. Adultery cost Otho the emperor, and Pope Sixtus IV their lives. "Lust's practice is to make a joyful entrance—but she leaves in misery." I have read of two in London, who, having defiled themselves with adultery, were immediately struck dead with lightening from heaven. If all who are now guilty of this sin were to be punished in this manner, it would rain fire again, as on Sodom!

(9) Adultery, without repentance, damns the soul. "Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor homosexual offenders . . . will inherit the kingdom of God!" 1 Corinthians 6:9-10. The fire of lust brings to the fire of hell. "God will judge the adulterer and all the sexually immoral!" Heb 13:4. Though men may neglect to judge them—yet God will judge them!

But will not God judge all other sinners? Yes. Why then does the apostle say, "God will judge the adulterer and all the sexually immoral"? The meaning is, he will judge them assuredly; they shall not escape the hand of justice; and he will punish them severely. "The Lord knows how to reserve the unjust to the day of judgment to be punished—but chiefly those who walk in the lust of immorality." 2 Pet 2:9, 10. The harlot's breasts keeps from Abraham's bosom! "The delight lasts a moment, the torment an eternity!" Who for a cup of pleasure--would drink a sea of wrath! "Her guests are in the depths of hell." Prov 9:18. A wise traveler, though many pleasant dishes are set before him at the inn, forbears to eat all of them--because of the reckoning. We are all travelers to Jerusalem above; and when many baits of temptation are set before us, we should refrain, and think of the reckoning which will be brought in at death. With what pleasure could Dionysius eat his dainties, when he saw there was a glittering sword hung over his head as he sat at table? While the adulterer feeds on strange flesh, the sword of God's justice hangs over his head. Causinus speaks of a tree growing in Spain, that is of a sweet smell, and pleasant to the taste—but its juice is poisonous. This is an emblem of a harlot; who is perfumed with powders, and lovely to look on—but poisonous and damnable to the soul! "She has cast down many wounded, yes, many strong men have been slain by her." Prov 7:26.

(10) The adulterer does what lies in him, to destroy the soul of another--and so kills two at once! He is worse than the thief; for, suppose a thief robs a man, yes, and also takes away his life-- the man's soul may be happy; he may go to heaven as well as if he had died in his bed. But he who commits adultery, endangers the soul of another, and does all he can, to deprive her of salvation. Now, what a fearful thing is it to be an instrument to draw another to hell!

(11) The adulterer is abhorred of God. "The mouth of an adulteress is a deep pit; he who is abhorred by the Lord, will fall into it." Prov 22:14. What can be worse than to be abhorred of God? God may be angry with his own children; but for God to abhor a man--is the highest degree of hatred!

How does the Lord show his abhorrence of the adulterer? In giving him up to a reprobate mind, and a seared conscience. Rom 1:28. He is then in such a condition that he cannot repent. He is abhorred of God. The immoral person stands upon the threshold of hell; and when death gives him a push, he tumbles in!

(12) Adultery sows discord. It destroys peace and love--the two best flowers that grow in a family. It sets husband against wife, and wife against husband; and so causes the "joints of the same body to smite one against another." This division in a family works confusion; for "A house divided against a house falls." Luke 11:17.

All this should sound a warning in our ears, and call us off from the pursuit of so damnable a sin as immorality. Hear what the Scriptures say: "Her house is the way to hell." Prov 7:27.

Use four. I shall give some directions, by way of antidote, to keep from the infection of this sin.

(1) Do not come into the company of a whorish woman; avoid her house, as a seaman does a rock. "Run from her! Don't go near the door of her house!" Proverbs 5:8. He who would not have the plague, must not come near infected houses; every whore-house has the plague in it. Not to avoid the occasion of sin, and yet pray, "Lead us not into temptation," is, as if one should put his finger into the candle, and yet pray that it may not be burnt!

(2) Look to your eyes. Much sin comes in by the eye. "Having eyes full of adultery." 2 Pet 2:14. The eye tempts the imagination, and the imagination works upon the heart. A lustful amorous eye, may usher in sin. Eve first saw the tree of knowledge--and then she took. Gen 3:6. First she looked--and then she loved. The eye often sets the heart on fire; therefore Job laid a law upon his eyes. "I made a covenant with my eyes--not to look with lust upon a young woman." Job 31:1. Democritus the philosopher plucked out his eyes, because he would not be tempted with vain objects; the Scripture does not bid us do this—but to set a watch before our eyes.

(3) Look to your lips. Take heed of any unclean word which may enkindle unclean thoughts in yourselves or others. "Evil communications corrupt good manners." 1 Cor 15:33. Impure discourse, is the bellows to blow up the fire of lust. Much evil is conveyed to the heart by the tongue. "Set a watch, O Lord, before my mouth!" Psalm 141:3.

(4) Look in a special manner to your heart. "Guard your heart with all diligence." Proverbs 4:23. Every person has a tempter in his own bosom. "Out of the heart proceed evil thoughts." Matt 15:19. Thinking of sin, makes way for the act of sin. Suppress the first risings of sin in your heart. As the serpent, when danger is near--guards his head, so keep your heart, which is the spring from whence all lustful motions proceed.

(5) Look to your attire. We read of the attire of a harlot. Proverbs 7:10. A wanton dress is a provocation to lust. Cuttings and braidings of the hair, a painted face, half-naked breasts, are allurements to immorality. Where the sign is hung out--people will go in and taste the liquor. Jerome says, "those who by their lascivious attire endeavor to draw others to lust, though no evil follows--are tempters--and shall be punished, because they offered the poison to others, even though they would not drink."

(6) Take heed of evil company. Sin is a very contagious disease; one person tempts another to sin, and hardens him in it. There are three cords which draw men to immorality:
the inclination of the heart,
the persuasion of evil company, and
the embraces of the harlot.
This threefold cord is not easily broken. "A fire was kindled in their company." Psalm 106:18. The fire of lust is kindled in bad company.

(7) Beware of going to theaters and plays. A play-house is often a preface to a whorehouse. "Plays furnish the seeds of wickedness." We are bid to avoid all appearance of evil; and are not plays the appearance of evil? Such sights are there, which are not fit to be beheld with chaste eyes. A learned divine observes, that many have on their death-beds confessed, with tears, that the pollution of their bodies has been occasioned by going to plays.

(8) Take heed of mixed dancing. "Dances are instruments of lust and wantonness." From dancing, people come to dalliance with another, and from dalliance to immorality. "There is," says Calvin, "for the most part, some unchaste behavior in dancing." Dances draw the heart to immorality--by wanton gestures, by unchaste touches, and by lustful looks. Chrysostom inveighed against mixed dancing in his time. "We read," he says, "of a marriage feast—but of dancing there we read not." Matt 25:7. Many have been ensnared by dancing; as the duke of Normandy, and others. "Dancing is not the conduct of a chaste woman—but of the adulteress," Ambrose. Chrysostom says, "Where dancing is, there the devil is!" I speak chiefly of mixed dancing. We read of dances in Scripture—but they were sober and modest. Exod 15:20. They were not mixed dances—but pious and religious, being usually accompanied with singing praises to God.

(9) Take heed of lascivious books and pictures, which provoke to lust. As the reading of the Scripture stirs up love to God, so reading vile books stirs up the mind to wickedness. To lascivious books I may add lascivious pictures, which bewitch the eye, and are incendiaries to lust! They secretly convey poison to the heart.

(10) Take heed of excess in diet. When gluttony and drunkenness lead the van, immorality and wantonness bring up the rear. "Wine inflames lust." "Sodom's sins were pride, laziness, and gluttony." Ezekiel 16:49. The foulest weeds grow out of the fattest soil. Immorality proceeds from excess. "When I had fed them to the full, everyone neighed after his neighbor's wife." Jer 5:8. Get the "golden bridle of temperance." God allows the refreshment of nature, and what may fit us the better for his service; but beware of surfeit. Excess in temporal things--clouds the mind, chokes good affections, and provokes lust. "I discipline my body and bring it under strict control." 1 Cor 9:27. The flesh pampered--is liable to immorality.

(11) Take heed of idleness. When a man is idle, he is ready to receive any temptation. The devil sows most of his seeds of temptation in fallow ground. Idleness is the cause of sodomy and immorality. "Sodom's sins were pride, laziness, and gluttony." Ezek 16:49. When David was idle on the top of his house, he espied Bathsheba, and committed adultery with her. 2 Sam 11:4. Jerome gave his friend counsel to be always well employed in God's vineyard, that when the devil came, he might have no leisure to listen to temptation.

(12) To avoid fornication and adultery, let every man have a chaste, entire love to his own wife. Ezekiel's wife was the desire of his eyes. Chap 24:16. When Solomon had dissuaded from immoral women, he prescribed a remedy against it. "Rejoice with the wife of your youth." Proverbs 5:18. It is not having a wife—but loving a wife-- which makes a man live chastely. He who loves his wife, whom Solomon calls his fountain, will not go abroad to drink of muddy, poisoned waters. Pure marital love is a gift of God, and comes from heaven; but, like the vestal fire, it must be nourished, so that it does not go out. He who does not love his wife, is the likeliest person to embrace the bosom of a harlot.

(13) Labor to get the fear of God into your hearts. "By the fear of the Lord, men depart from evil." Proverbs 16:6. As the embankment keeps out the water, so the fear of the Lord keeps out immorality. Such as lack the fear of God, lack the bridle which should check them from sin! How did Joseph keep from his mistress' temptation? The fear of God pulled him back! "How can I do this great wickedness, and sin against God!" Gen. 39:9. Bernard calls holy fear, "the door-keeper of the soul." As a nobleman's porter stands at the door, and keeps out vagrants, so the fear of God stands and keeps out all sinful temptations from entering.

(14) Take delight in the Word of God. "How sweet are your words unto my taste." Psalm 119:103. Chrysostom compares God's Word to a garden. If we walk in this garden, and suck sweetness from the flowers of the promises, we shall never care to pluck the "forbidden fruit." "Let the Scriptures be my pure pleasure," says Augustine. The reason why people seek after unchaste, sinful pleasures--is because they have nothing better. Caesar riding through a city, and seeing the women play with dogs and parrots, said, "Surely, they have no children." So those who sport with harlots have no better pleasures. He who has once tasted Christ in a promise, is ravished with delight; and he would  scorn a temptation to sin! Job said, that the Word was his "appointed food." Job 23:12. No wonder then, that he made a "covenant with his eyes."

(15) If you would abstain from adultery, use serious consideration.

[1] Consider that God sees you in the act of sin! He sees all your curtain wickedness. He is totus oculus--"all eye." The clouds are no canopy, the night is no curtain--to hide you from God's eye! Whenever you sin--your Judge looks on! "I have seen your detestable acts--your adulteries and your neighings." Jer 13:27. "They have committed adultery with their neighbors' wives. I know it and am a witness to it!--declares the Lord." Jer 29:23.

[2] Consider that few who are entangled in the sin of adultery, ever recover from the snare. "None that go to her return again." Proverbs 2:19. This made some of the ancients conclude that adultery was an unpardonable sin; but it is not so. David repented. Mary Magdalene was a weeping penitent; upon her amorous eyes which sparkled with lust, she sought to be revenged, by washing Christ's feet with her tears! Some, therefore have recovered from this snare. "None that go to her return," that is, "very few." It is rare to hear of any who are enchanted and bewitched with the sin of immorality, who recover from it. "I find more bitter than death the woman who is a snare, whose heart is a trap and whose hands are chains. The man who pleases God will escape her, but the sinner she will ensnare." Eccl 7:26. Her "heart is a trap," that is, she is subtle to deceive those who come to her; and "her hands are chains," that is her embraces are powerful to hold and entangle her lovers. This consideration should make all fearful of this sin. Soft pleasures, harden the heart.

[3] Consider what Scripture says, which may lay a barricade in the way to this sin. "I will be a swift witness against the adulterers." Mal 3:5. It is good when God is a witness "for us", when he witnesses to our sincerity, as he did to Job's; but it is sad to have God a "witness against us." "I," says God, "will be a swift witness against the adulterer." And who shall disprove God's witness? He is both witness and judge. "God will surely judge people who are immoral and those who commit adultery." Heb 13:4.

[4] Consider the sad farewell, which the sin of adultery leaves. It leaves a hell in the conscience. "The lips of an immoral woman are as sweet as honey, and her mouth is smoother than oil. But the result is as bitter as poison, sharp as a double-edged sword. Her feet go down to death; her steps lead straight to hell." Proverbs 5:3-5. The goddess Diana was so artfully drawn, that she seemed to smile upon those who came into her temple—but frown on those who went out. So the harlot smiles on her lovers as they come to her--but at last, they come to the frown and the sting! "Until an arrow pierces his liver." Proverbs 7:23. "Her end is bitter."

When a man has been virtuous, the labor is gone—but the comfort remains; but when he has been wicked and immoral, the pleasure is gone—but the sting remains. "He gains momentary pleasure--and then eternal torment," says Jerome. When the senses have been feasted with unchaste pleasures, the soul is left to pay the reckoning. Stolen waters are sweet; but, as poison, though sweet in the mouth, it torments the conscience. Sin always ends in tragedy! Sad is that which Fincelius reports of a priest in Flanders, who enticed a young girl to immorality. When she objected how vile a sin it was, he told her that by authority from the Pope he could commit any sin; so at last he drew her to his wicked purpose. But when they had been together a while, in came the devil, and took away the harlot from the priest's side, and, notwithstanding all her crying out, carried her away! If the devil should come and carry away all that are guilty of immorality in this nation--I fear more would be carried away than would be left behind!

(16) Pray against this sin. Luther gave a lady this advice, that when any lust began to rise in her heart, she should go to prayer. Prayer is the best armor against sin; it quenches the wild fire of lust. If prayer will "cast out the devil," it will certainly cast out those lusts which come from the devil.

Use five. If the body must be kept pure from defilement, much more the soul of a Christian must be kept pure. The meaning of the commandment is not only that we should not stain our bodies with immorality—but that we should keep our souls pure. To have a chaste body—but an unclean soul, is like a beautiful face with a cancerous heart. "Be holy, for I am holy." 1 Pet 1:16. The soul cannot be lovely to God, until it has Christ's image stamped upon it, which consists in righteousness and true holiness. Eph 4:24. The soul must especially be kept pure, because it is the chief place of God's residence. Eph 3:17. A king's palace must be kept clean, especially his presence-chamber. If the body is the temple, the soul is the "Holy of holies," and must be consecrated. We must not only keep our bodies from carnal pollution—but our souls from envy and malice.

How shall we know our souls are pure?

(1) If our souls are pure, we flee from the appearance of evil. 1 Thess 5:22. We shall not do that which looks like sin. When Joseph's mistress courted and tempted him, he "left his garment in her hand, and fled." Gen 39:12 He was suspicious to be near her.

(2) If our souls are pure, the light of purity will shine forth. Aaron had "Holiness to the Lord" written upon his golden plate. Where there is sanctity in the soul, there "Holiness to the Lord" is engraved upon the life. We are adorned with patience, humility, good works, and shine as "Lights in the world." Phil 2:15. Carry Christ's picture in your life! 1 John 2:6. O let us labor for this soul purity! Without it there is no seeing God. Heb 12:14. "What communion has light with darkness?" 2 Cor 6:14. To keep the soul pure—have recourse to the blood of Christ, which is the "fountain open, to cleanse from sin and impurity." Zech 13:1. A soul steeped in the briny tears of repentance, and bathed in the blood of Christ, is made pure. Pray much for a pureness of soul. "Create in me a clean heart, O God." Psalm 51:10. Some pray for children, others for riches; but you are to pray for soul purity. Say, "Lord, though my body is kept pure—yet my soul is defiled, I pollute all I touch. O purge me with hyssop, let Christ's blood sprinkle me, let the Holy Spirit come upon me and anoint me. O make me evangelically pure, that I may be translated to heaven, and placed among the cherubim, where I shall be as holy as you would have me to be, and as happy as I can desire to be."

The EIGHTH Commandment

"You shall not steal." Exodus 20:15

As the holiness of God sets him against immorality, in the command "You shall not commit adultery;" so the justice of God sets him against thievery and robbery, in the command, "You shall not steal." The thing forbidden in this commandment, is meddling with another man's property. The civil lawyers define stealth or theft to be "the laying hands unjustly on that which is another's;" the invading another's right.

I. The CAUSES of theft.

[1] The internal causes are:

(1) Unbelief. A man has a high distrust of God's providence. "Can God furnish a table in the wilderness?" Psalm 78:19. "Can God spread a table for me?" says the unbeliever. "No, he cannot." Therefore he is resolved he will spread a table for himself—but it shall be at other men's cost, and both first and second course shall be served in with stolen goods.

(2) Covetousness. The Greek word for covetousness signifies "an immoderate desire of getting;" which is the root of theft. A man covets more than his own, and this itch of covetousness makes him scratch what he can from another. Achan's covetous heart made him steal the wedge of gold—a wedge which cleaved asunder his soul from God! Joshua 7:21.

[2] The external cause of theft is Satan's solicitation. Judas was a thief. John 12:6. How did he come to be a thief? "Satan entered into him". John 13:27. The devil is the great master-thief, he robbed us of our coat of innocence, and he persuades men to take up his trade; he tells men how bravely they shall live by thieving, and how they may catch an estate. As Eve listened to the serpent's voice, so do they. As birds of prey, they live upon spoil and plunder.

II. The KINDS of theft.

[1] There is stealing from God. They are thieves who rob God of any part of his day. "Remember to keep holy the Sabbath day." Not a part of the day only—but the whole day must be dedicated to God. And, lest any should forget this, the Lord has prefixed a memento, "remember." Therefore, after morning sacrifice, to spend the other part of the Sabbath in vanity and pleasure, is spiritual theft. It robs God of his due, and the very heathen will rise up in judgment against such Christians; for the heathen, as Macrobius notes, dedicated a whole day to their false gods.

[2] There is stealing from others.

There is a stealing away souls, as heretics, by robbing men of the truth, rob them of their souls.

There is a stealing of money and goods.

(1) The highway thief, who takes a purse, contrary to the letter of the commandment. "You shall not rob your neighbor." Lev 19:13. "Do not steal." Mark 10:19.

(2) The house-thief, who purloins and filches out of his master's cash, or steals his wares. The apostle says, "Some have entertained angels unawares" (Heb 13:2)—but many masters have entertained thieves in their houses unawares. The house-thief is a hypocrite as well as a thief; for he has demure looks, and pretends to be helping his master, when he only helps himself.

(3) The legal-thief who shrouds himself under law—as the unjust attorney or lawyer, who prevaricates and deals falsely. By deceit and evasion, the lawyer robs another of his land, and may be the means of ruining his family, and is no better than a thief in God's account.

(4) The church-thief. He gets the golden fleece—but lets the flock starve. "Son of man, prophesy against the shepherds, the leaders of Israel. Give them this message from the Sovereign Lord: Destruction is certain for you shepherds who feed yourselves instead of your flocks. Shouldn't shepherds feed their sheep? You drink the milk, wear the wool, and butcher the best animals—but you let your flocks starve! Ezekiel 34:2-3. They "fed themselves, and fed not my flock;" ver. 8. These ministers will be indicted for thieves at God's bar.

(5) The shop-thief, who steals in selling. He who uses false weights and measures, steals from others what is their due. "Making the ephah small." Amos 8:5. The ephah was a measure the Jews used in selling. Some made the ephah small, and gave scant measure, which was plainly stealing. "The balances of deceit are in his hand." Hos 12:7. By making their weights lighter, men make their accounts heavier. He steals in selling, who puts excessive prices on his commodities. He takes thrice as much for an article as it cost him, or as it is worth. To overreach others in selling, is to steal money from them. "You shall not defraud your neighbor, neither rob him." Lev 19:13. To defraud him is to rob him; to overreach others in selling, is a cunning way of stealing, and is against both law and gospel. It is against the law of God. "If you sell anything to your neighbor, you shall not take advantage of him." Lev 25:14. It is against the gospel. "That no man go beyond, and defraud his brother." 1 Thess 4:6.

(6) The usurer, who takes by extortion from others. He seems to help another by letting him have money in his necessity—but gets him into bonds, and sucks out his very blood and marrow. We read of a woman whom Satan had bound (Luke 13:16), and truly he is almost in as bad a condition whom the usurer has bound. The usurer is a robber. A usurer once asked a prodigal when he would leave off spending? The prodigal replied, "I will leave off spending what is my own, when you leave off stealing from others." Zacchaeus was an extortioner who, after his conversion, made restitution. Luke 19:8. He thought all he got by extortion, was theft.

(7) The trustee, who has the orphan's estate committed to him, is deputed to be his guardian, and manages his estate for him; if he curtails the estate, and gets a fleece out of it for himself, and wrongs the orphan—he is a thief. This is worse than taking a purse by violence, because he betrays his trust, which is the highest piece of treachery and injustice.

(8) The borrower, who borrows money from others, with an intention never to pay them again. "The wicked borrow—and do not repay." Psalm 37:21. What is it but thievery—to take money and goods from others, and not restore them again. The prophet Elisha bade the widow sell her oil, and pay her debts, and then live upon the rest. 2 Kings 4:7.

(9) The last sort of theft is, the receiver of stolen goods. The receiver, if he is not the principal—yet is accessory to the theft, and the law makes him guilty. The thief steals the money, and the receiver holds the sack to put it in. The root would die, if it were not watered, and thieving would cease if it were not encouraged by the receiver. I am apt to think that he who does not scruple to take stolen goods into his house, would as little scruple to have stolen them himself.

What are the aggravations of this sin?

(1) To steal when there is no need; to be a rich thief.

(2) To steal sacrilegiously; to devour things set apart to holy uses. "It is a snare to the man who devours that which is holy." Proverbs 20:25. Such an one was Dionysius, who robbed the temple, and took away the silver vessels.

(3) To commit the sin of theft against checks of conscience, and examples of God's justice; which, like the dye to the wool, dyes the sin of a crimson color.

(4) To rob the widow and orphan. "You shall not afflict the widow or fatherless." "This sin shrieks aloud." "If they cry unto me, I will surely hear them." Exodus 22:23.

(5) To rob the poor. How angry was David, that the rich man should take away the poor man's lamb! "As the Lord lives, he shall surely die!" 2 Sam 12:5.

(6) There is a stealing from a man's self. A man may be a thief to HIMSELF. How so?

(1) A man may rob himself by MISERLINESS. The miser is a thief; he steals from himself in not allowing himself what is needful. He thinks that lost which is bestowed upon himself; he robs himself of necessaries. "A man to whom God has given riches—yet God gives him not power to eat thereof" Eccl 6:2. He gluts his money-chest and starves his belly! He is like the donkey that is loaded with gold—but feeds upon thistles; he robs himself of what God allows him. This is to be punished with riches. This is to have an estate and lack a heart to take the comfort of it.

(2) A man may rob himself by foolishly WASTING his estate. The prodigal wastes his money, by lavish living. He is like Crates, the philosopher, who threw his gold into the sea. The prodigal boils a great estate down to nothing. He is a thief to himself, who lavishes away that estate, which might conduce to the comfort of life.

(3) He is a thief to himself, by idleness, when he misspends his TIME. He who spends his hours in pleasure and vanity robs himself of that precious time which God has given him to work out salvation in. Time is a rich commodity, because on well spending of time—a happy eternity depends. He who spends his time idly and vainly, is a thief to himself; he robs himself of golden seasons, and by consequence, of salvation.

(4) A man may be a thief to himself by SURETYSHIP. "Do not co-sign another person's note or put up a guarantee for someone else's loan." Proverbs 22:26. By paying another's debt, he is a thief to himself. Let not any man say he would have been counted unkind if he had not entered into a bond for his friend. Better your friend should count you unkind—than all men count you unwise. Lend another what you can spare; nay, give him if he needs—but never be a surety! It is no wisdom for a man so to help another—so as to undo himself. It is to rob himself and his family.

Use one. For confutation of the doctrine of community, that all things are common, and one man has a right to another's estate. This is confuted by Scripture. "If you enter your neighbor's grainfield, you must not put a sickle to his standing grain." Deut 23:25. Property must be respected; God has set this eighth commandment as a hedge about a man's estate, and this hedge cannot be broken without sin. If all things be common, there can be no theft, and so this commandment would be in vain.

Use two. For reproof of such as live by stealing. Instead of living by faith, they live by their deceitful shifts. The apostle exhorts that "every man eat his own bread." 2 Thess 3:12. The thief does not eat his own bread—but another's. If there are any who are guilty of this sin, let them labor to recover out of the snare of the devil, by repentance, and let them show their repentance by restitution. Augustine, "Without restitution, no remission." "If I have cheated anybody out of anything, I will pay back four times the amount." Luke 19:8. Better a thousand times restore goods unlawfully gotten, than stuff your pillow with thorns, and have guilt trouble your conscience upon a death-bed.

Use three. For exhortation to all to take heed of the sin of thieving; which is against the light of nature. Some may endeavor to excuse this sin. It is a coarse wool which will take no dye, and a bad sin which has no excuse.

"I am grown poor, and trading is bad, and I have no other way to a livelihood."

(1) This shows great distrust in God, as if he could not provide for you without your sin.

(2) It shows sin to be at a great height, that, because a man is grown poor, therefore he will "knock at Hell's door," that is, he will go to the devil for a livelihood. Abraham would not have it said, that "the king of Sodom had made him rich." Gen 14:22. O let it never be said, that the devil has made you rich!

(3) You ought not to undertake any action upon which you cannot pray for a blessing; but you cannot pray for a blessing upon stolen goods. Therefore take heed of this sin; "you gain materially—but your conscience suffers loss." Augustine. Take heed of getting the world—with the loss of heaven.

Use four. To dissuade all from this horrid sin, consider—

(1) Thieves are the caterpillars of the earth, enemies to civil society.

(2) God hates them. In the law, the cormorant was unclean, because it is a thievish, devouring creature, a bird of prey; by which God showed his hatred of this sin. Lev 11:17.

(3) The thief is a terror to himself, he is always in fear. Guilt breeds fear. If the thief hears but the shaking of a tree, his heart shakes. It is said of Catiline, he was afraid of every noise. If a briar does but take hold of a thief's garment, he is afraid it is the officer to apprehend him! Fear has torment in it. 1 John 4:18.

(4) The judgments that follow this sin. Achan the thief was stoned to death. Josh 7:25. Fabius, a Roman judge, condemned his own son to die for theft. Thieves die with ignominy. There is a worse thing than death; for while they rob others of money, they rob themselves of salvation.

What is to be done to avoid stealing?

(1) Live in a vocation. "Let him who stole steal no more—but rather let him labor, working with his hands." Eph 4:28, etc. The devil hires such as stand idle, and puts them to the pilfering trade. An idle person tempts the devil to tempt him!

(2) Be content with what God has given you. "Be content with such things as you have." Heb 13:5. Theft is the daughter of avarice. Study contentment. Believe that condition best, which God has carved out to you. He can bless the little meal in the barrel. We shall not need these things long: we shall carry nothing out of the world with us, but our winding sheet. If we have but enough to live until we get to heaven—it is sufficient.

The NINTH Commandment

"You shall not bear false witness against your neighbor." Exodus 20:16

The tongue which at first was made to be an organ of God's praise—has now become an instrument of unrighteousness. This commandment binds the tongue to its good behavior. God has set two natural fences to keep in the tongue—the teeth and lips; and this commandment is a third fence set about it, that it should not break forth into evil. It has a prohibitory and a mandatory part: the first is set down in plain words, the other is clearly implied.

I. The prohibitory part of the commandment, or, what it forbids in general. It forbids anything which may tend to the disparagement or harm of our neighbor. More particularly, two things are forbidden in this commandment.

[1] SLANDER. This is a sin against the ninth commandment. The scorpion carries his poison in his tail; the slanderer carries his poison in his tongue. Slandering "is to report things of others unjustly." "Malicious witnesses testify against me. They accuse me of things I don't even know about." Psalm 35:11. Many a Christian is beheaded of his good name. They raised for a slander of Paul, that he preached "Men might do evil that good might come of it." "We be slanderously reported; and some affirm that we say, "Let us do evil, that good may come"." Rom 3:8. Eminence is commonly blasted by slander. Holiness itself is no shield from slander. The lamb's innocence will not preserve it from the wolf. Christ, the most innocent upon earth, was reported to be "A glutton and a drunkard." Matthew 11:19. John the Baptist was a man of a holy and austere life, and yet they said of him, "He has a devil." Matt 11:18.

The Scripture calls slandering, smiting with the tongue. "Come, and let us smite him with the tongue." Jer 18:18. You may smite another—and never touch him. "The tongue inflicts greater wounds than the sword." Augustine. No physician can heal the wounds of the tongue! To pretend friendship to a man, and slander him, is most odious.

As it is a sin against this commandment to raise a false report of another, so it is to receive a false report before we have examined it. "Who may worship in your sanctuary, Lord? Who may enter your presence on your holy hill? Those who lead blameless lives and do what is right, speaking the truth from sincere hearts. Those who refuse to slander others or harm their neighbors or speak evil of their friends." Psalm 15:1-3. We must not only not raise a false report—but refuse to hear it. He who raises a slander—carries the devil in his tongue! He who receives a slander—carries the devil in his ear!

[2] LYING. Here three sins are condemned:

(1) Speaking that which is false.

(2) Witnessing to that which is false.

(3) Swearing to that which is false.

(1) That which is condemned in the commandment is, SPEAKING that which is false. "Lying lips are abomination to the Lord." Proverbs 12:22. To lie is to speak that which one knows to be an untruth. There is nothing more contrary to God—than a lie. The Holy Spirit is called the "Spirit of Truth." 1 John 4:6.

Lying is a sin which does not go alone; it ushers in other sins. Absalom told his father a lie, when he said that he was going to pay his vow at Hebron, and this was a preface to his treason. 2 Sam 15:7. Where there is a lie in the tongue, the devil is in the heart. "Why has Satan filled your heart to lie?" Acts 5:3. Lying is a sin which unfits men for civil society. How can you converse or bargain with a man, when you cannot trust a word he says? This sin highly provokes God. Ananias and Sapphire were struck dead for telling a lie. Acts 5:5. The furnace of hell is heated for liars. "Outside are sorcerers, and whoever loves and makes a lie." Rev 22:15. O abhor this sin! "Consider your every word an oath." Jerome. When you speak, let your word be as authentic as your oath. Imitate God, who is the pattern of truth. Pythagoras being asked what made men like God, answered, "when they speak the truth." The character of a man who shall go to heaven, is that "he speaks the truth in his heart." Psalm 15:2.

(2) That which is condemned in the commandment is, WITNESSING that which is false. "You shall not bear false witness." There is a twofold bearing false witness:

1. Bearing false witness for another; as when we give our testimony for a person who is criminal and guilty, and we justify him as if he were innocent. "Who acquit the guilty for a bribe and deprive the innocent of justice." Isa 5:23. He who seeks to acquit a wicked man—makes himself unjust.

2. It is bearing false witness against another, when we accuse him in open court falsely. This is to imitate the devil, who is the "accuser of the brethren." Though the devil is no adulterer—yet he is a false witness. Solomon says, "Like a club or a sword or a sharp arrow—is the man who gives false testimony against his neighbor." Proverbs 25:18. In his face he is hardened like a club—he cannot blush, he cares not what lie he witnesses to. And he is a sword—his tongue is a sword to wound the person he witnesses against in his goods or life. "Then two scoundrels accused him before all the people of cursing God and the king. So he was dragged outside the city and stoned to death." 1 Kings 21:13. The queen of Persia being sick, the magicians accused two godly virgins of having by charms procured the queen's sickness; whereupon she caused those virgins to be sawn asunder.

A false witness perverts all justice. He corrupts the judge by making him pronounce a wrong sentence, and causes the innocent to suffer. Vengeance will find out the false witness. "A false witness shall not be unpunished." Proverbs 19:5. "The judges must make a thorough investigation, and if the witness proves to be a liar, giving false testimony against his brother—then do to him as he intended to do to his brother. You must purge the evil from among you." Deut 19:18, 19. If, for instance, he was trying to have the innocent person put to death—his own life shall be taken away.

(3) That which is condemned in the commandment is, SWEARING to what is false; as when men take a false oath, and by that take away the life of another. "Love no false oath." Zech 8:17. The Scythians made a law that when a man bound together a lie with an oath, he was to lose his head; because these sins took away all truth and faith from among men. The devil has taken great possession of those who dare swear to a lie.

Use one. For REPROOF.

(1) The church of Rome is reproved—which approves of a lie, or a false oath—if it promotes the Catholic cause. It approves of an officious lie; and holds some sins to be lawful. God has no need of our lie. It is not lawful to tell a lie, "for the glory of God"—even if we were sure to bring glory to God by it, as Augustine speaks.

(2) They are reproved—who make no conscience of slandering others. "You speak continually against your brother and slander your own mother's son." Psalm 50:20. Paul was slandered as a mover of sedition, and the head of a faction. Acts 24:5. The same word signifies both a slanderer and a devil. 1 Tim 3:11. "Not slanderers;" in the Greek, "not devils." Some think it is no great matter, to misrepresent and slander others; but it is to act the part of a devil. Clipping a man's credit, to make it weigh lighter, is worse than clipping coin. The slanderer wounds three at once: he wounds him who is slandered; he wounds him to whom he reports the slander, by causing uncharitable thoughts to arise up in his mind against the party slandered; and he wounds his own soul, by reporting of another what is false. This is a great sin; and I wish I could say it is not common.

You may kill a man in his name as well as in his person. Some are reluctant to take away their neighbor's goods—conscience would fly in their face; but better take away their corn out of their field, their wares out of their shop—than take away their good name! This is a sin for which no reparation can be made; a blot in a man's name, being like a blot on white paper, which will never be gotten out. Surely God will punish this sin. If idle words shall be accounted for, shall not unjust slanders? The Lord will make inquisition one day, as well for names, as for blood. Oh therefore take heed of this sin! Was it not a sin under the law to defame a virgin? Deut 22:19. And is it not a greater sin to defame a saint, who is a member of Christ?

The heathen, by the light of nature, abhorred the sin of slandering. Diogenes used to say, "Of all wild beasts, a slanderer is the worst." Antonius made a law, that, if a person could not prove the crime he reported another to be guilty of, he should be put to death.

(3) They are reproved who are so wicked as to bear false witness against others. These are monsters in nature, unfit to live in a civil society. Eusebius relates of one Narcissus, a man famous for piety, who was accused by two false witnesses of unchastity. To prove their accusations, they endeavored to confirm it with oaths and curses. One said, "If I speak not true, I pray God I may perish by fire!" The other said, "If I speak not true, I wish I may be deprived of my sight." It pleased God that the first witness who forswore himself should be burned in the flames, his house being set on fire. The other being troubled in conscience, confessed his perjury, and continued to weep so long that he wept himself blind. Jezebel, who suborned two false witnesses against Naboth, was thrown down from a window and "the dogs licked up her blood." 2 Kings 9:33. Oh, tremble at this sin! A perjured person is the devil's excrement. He is cursed in his name, and seared in his conscience. Hell gapes for such a windfall.

Use two. For EXHORTATION.

(1) Let all take heed of breaking this commandment, by lying, slandering, and bearing false witness. To avoid these sins get the fear of God. Why does David say, "The fear of the Lord is clean"? Psalm 19:9. Because it cleanses the heart from malice, and the tongue from slander. "The fear of the Lord is clean:" it is to the soul as lightning to the air, which cleanses it.

Get love to your neighbor. Lev 19:18. If we love a friend, we shall not speak or attest anything to his harm. Men's minds are cankered with envy and hatred; hence come slandering and false witnessing. Love is a lovely grace; love "thinks no evil." 1 Cor 13:5. It puts the best interpretation upon another's words. Love is a well-wisher, and it is reluctant to speak ill of him, whom we wish well to. Love is that which cements Christians together; it is the healer of division, and the hinderer of slander.

(2) Let those whose lot it is, to be slandered and falsely accused—

[1] Labor to make a sanctified use of it. When Shimei railed on David, David made a sanctified use of it. So, if you are slandered, or falsely accused, make a good use of it. See if you have no sin unrepented of, for which God may allow you to be calumniated and reproached. See if you have not at any time wronged others in their name, and said things about them, which you cannot prove; then lay your hand on your mouth, and confess the Lord is righteous to let you fall under the scourge of the tongue!

[2] If you are slandered, or falsely accused—but know your own innocence, be not too much troubled; let your rejoicing be the witness of your conscience. "Let this be a bulwark, to know oneself guiltless." A good conscience is a wall of brass, that will be able to stand against a false witness. As no flattery can heal a bad conscience, so no slander can hurt a good one. God will clear up the names of his people. "He shall bring forth your righteousness as the light." Psalm 37:6. As he will wipe away tears from the eyes, so will he wipe off reproaches from the name. Believers shall come forth out of all their slanders and reproaches, as "the wings of a dove, covered with silver, and her feathers with yellow gold."

(3) Be very thankful to God, if he has preserved you from slander and false witness. Job calls it "the scourge of the tongue;" chap 5:21. As a rod scourges the back, so the slanderer's tongue scourges the name. It is a great mercy to be kept from the scourge of a tongue; a mercy that God stops malignant mouths from bearing false witness. What mischief might not a lying report or a false oath do! One destroys the name, the other the life. It is the Lord who muzzles the mouths of the wicked, and keeps those dogs which snarl at us—from flying upon us! "You shall keep them secretly in a pavilion, from the strife of tongues." Psalm 31:20. There is, I suppose, an allusion to kings, who being resolved to protect their favorites against the accusation of men, take them into their bed-chamber, or bosom, where none may touch them. So God has a pavilion, or secret hiding-place for his favorites, where he preserves their credit and reputation untouched; he keeps them from the "strife of tongues." We ought to acknowledge this to be a great mercy before God.

II. The mandatory part of the commandment implied, is that we stand up for others and vindicate them, when they are injured by lying lips. This is the sense of the commandment, not only that we should not slander falsely or accuse others; but that we should stand up in their defense, when we know them to be traduced. A man may wrong another as well by silence as by slander, when he knows him to be wrongfully accused—yet does not speak in his behalf. If others cast false aspersions on any, we should wipe them off. When the apostles were filled with the wine of the Spirit, and were charged with drunkenness, Peter openly maintained their innocence. "These are not drunken, as you suppose." Acts 2:15. Jonathan knowing David to be a worthy man, and all those things Saul said of him to be slanders, vindicated him. "He's never done anything to harm you. He has always helped you in any way he could. Why should you murder an innocent man like David? There is no reason for it at all!" 1 Sam 19:4, 5. When the primitive Christians were falsely accused for incest, and killing their children, Tertullian wrote a famous apology in their vindication. This is to act the part both of a friend and of a Christian, to be an advocate for another, when he is wronged in his good name.

The TENTH Commandment

"You shall not covet your neighbor's house. You shall not covet your neighbor's wife, or his manservant or maidservant, his ox or donkey, or anything that belongs to your neighbor." Exodus 20:17

This commandment forbids covetousness in general, "You shall not covet;" and in particular, "Your neighbor's house, your neighbor's wife, etc.

I. It forbids covetousness in GENERAL. "You shall not covet." It is lawful to use the world, yes, and to desire so much of it as may keep us from the temptation of poverty: "Give me not poverty, lest I steal, and take the name of my God in vain" (Proverbs 30:8, 9); and as may enable us to honor God with works of mercy. "Honor the Lord with your substance." Proverbs 3:9. But all the danger is, when the world gets into the heart. Water is useful for the sailing of the ship: all the danger is when the water gets into the ship. So the danger is, when the world gets into the heart. "You shall not covet."

[1] What is it to covet?

There are two words in the Greek which set forth the nature of covetousness. Pleonexia, which signifies an "insatiable desire of getting the world." Covetousness is a dry dropsy. Augustine defines covetousness, "to desire more than enough;" to aim at a great estate; to be like the daughter of the horse-leech, crying, "Give, give." Proverbs 30:15. The other word is Philarguria, which signifies an "inordinate love of the world." The world is the idol. It is so loved, that a man will not part with it for any price. He may be said to be covetous not only who gets the world unrighteously—but who loves it inordinately.

For a more full answer to the question, "What is it to covet?" I shall show in six particulars, when a man may be said to be given to covetousness:

(1) A man may be said to be given to covetousness, when his thoughts are wholly taken up with the world. A godly man's thoughts are in heaven; he is thinking of Christ's love and eternal recompense. "When I awake I am still with you," that is, in divine contemplation. Psalm 139:18. A covetous man's thoughts are in the world; his mind is wholly taken up with it; he can think of nothing but his shop or farm. The imagination is a mint-house, and most of the thoughts in a covetous man's mint are worldly. He is always plotting and projecting about worldly things; like a virgin whose thoughts all center upon her suitor. "Their mind is on earthly things." Philippians 3:19

(2) A man may be said to be given to covetousness, when he takes more pains for getting earth than for getting heaven. He will turn every stone, break his sleep, take many a weary step for the world; but will take no pains for Christ or heaven. After the Gauls, who were an ancient people of France, had tasted the sweet wine of the Italian grape, they inquired after the country, and never rested until they had arrived at it; so a covetous man, having had a relish of the world, pursues after it, and never ceases until he has got it; but he neglects the things of eternity. He would be content if salvation were to drop into his mouth, as a ripe fig into the mouth of the eater (Nahum 3:12); but he is loath to put himself to too much sweat or trouble to obtain Christ or salvation. He hunts for the world—but he only wishes for heaven.

(3) A man may be said to be given to covetousness, when all his discourse is about the world. "He who is of the earth, speaks of the earth." John 3:31. It is a sign of godliness to be speaking of heaven, to have the tongue tuned to the language of Canaan. "The words of a wise man's mouth are gracious;" he speaks as if he had been already in heaven. Eccl. 10:12. So it is a sign of a man given to covetousness to speak always of secular things, of his wares and business. A covetous man's breath, like a dying man's, smells strong of the earth. As it was said to Peter, "Your speech betrays you;" so a covetous man's speech betrays him. Matt 26:73. He is like the fish in the gospel, which had a piece of money in its mouth. Matt 17:27. "The words are the looking-glass of the heart," they show what is within. "The good man brings good things out of the good stored up in his heart, and the evil man brings evil things out of the evil stored up in his heart. For out of the overflow of his heart his mouth speaks." Luke 6:45

(4) A man is given to covetousness when he so sets his heart upon worldly things, that for the love of them, he will part with heaven. For the "wedge of gold," he will part with the "pearl of great price." When Christ said to the young man in the gospel, "Sell all, and come and follow me." "He went away sorrowful." Matt 19:22. He would rather part with Christ than with all his earthly possessions. Cardinal Bourbon said, he would forego his part in paradise, if he might keep his cardinalship in Paris. When it comes to the critical point that men must either relinquish their estate or Christ, and they will rather part with Christ and a good conscience than with their estate, it is a clear case that they are possessed with the demon of covetousness! "Demas has forsaken me, having loved this present world." 2 Timothy 4:10

(5) A man is given to covetousness, when he overloads himself with worldly business. He has many irons in the fire; he takes so much business upon him, that he cannot find time to serve God; he has scarcely time to eat his food—but no time to pray. When a man overcharges himself with the world, and as Martha, cumbers himself about many things, that he cannot have time for his soul, he is under the power of covetousness.

(6) He is given to covetousness whose heart is so set upon the world, that, to get it, he cares not what unlawful means he uses. He will have the world by fair means or foul; he will wrong and defraud, and raise his estate upon the ruins of another. "The balances of deceit are in his hand, he loves to oppress. . . . Ephraim said, "Yet I am become rich." Hos 12:7, 8. Pope Sylvester II sold his soul to the devil for a popedom.

Use. "Take heed and beware of covetousness." Luke 12:15. It is a direct breach of the tenth commandment. It is a moral vice, it infects and pollutes the whole soul.

(1) Covetousness is a SUBTLE sin. It is a sin that many cannot so well discern in themselves. This sin can dress itself in the attire of virtue. It is called the "cloak of covetousness." 1 Thess 2:5. It is a sin which wears a cloak, it cloaks itself under the name of frugality and good taste. It has many pleas and excuses for itself; more than any other sin—such as providing for one's family. The more subtle the sin is, the less discernible it is.

(2) Covetousness is a DANGEROUS sin. It checks all that is good. It is an enemy to grace; it damps holy affections, as the earth puts out the fire. The hedgehog, in the fable, came to the cony-burrows, in stormy weather, and desired harbor; but when once he had got admission, he set up his prickles, and never ceased until he had thrust the poor conies out of their burrows! Just so, covetousness, by fair pretenses, winds itself into the heart; but as soon as you have let it in, it will never leave until it has choked all good beginnings, and thrust all piety out of your hearts. "Covetousness hinders the efficacy of the Word preached."

In the parable of the sower, the thorns, which Christ expounded to be the cares of this life—choked the good seed. Matt 13:22. Many sermons lie dead and buried in earthly hearts. We preach to men to get their hearts in heaven; but where covetousness is predominant, it chains them to earth, and makes them like the woman which Satan had bent down for eighteen years, so that she was unable to stand up straight. Luke 13:11. You may as well bid an elephant fly in the air—as a covetous man live by faith. We preach to men to give freely to Christ's poor; but covetousness makes them like the man in the gospel, who had "a withered hand." Mark 3:1. They have a withered hand, and cannot stretch it out to the poor. It is impossible to be earthly-minded and charitably-minded. Covetousness obstructs the efficacy of the Word, and makes it prove abortive. Those whose hearts are rooted in the earth, will be so far from profiting by the Word, that they will be ready rather to deride it. The Pharisees, who were covetous, "derided him." Luke 16:14.

(3) Covetousness is a MOTHER sin. It is a radical vice. "The love of money is the root of all evil." 1 Tim 6:10. "O accursed lust for gold! what crimes do you not urge upon the human heart!" Virgil. He who has an earthly itch, a greedy desire of getting the world, has in him the root of all sin. Covetousness is a mother sin. Covetousness is a breach of all the ten commandments.

It breaks the first commandment; "You shall have no other gods but one." The covetous man has more gods than one; Mammon is his God. He has a god of gold, therefore he is called an idolater. Col 3:5.

Covetousness breaks the second commandment: "You shall not make any graven image, you shall not bow yourself to them." A covetous man bows down, though not to the graven image in the church—yet to the graven image on his coin.

Covetousness is a breach of the third commandment; "You shall not take the name of the Lord your God in vain." Absalom's design was to get his father's crown, which was covetousness; but he talked of paying his "vow to God," which was to take God's name in vain.

Covetousness is a breach of the fourth commandment; "Remember the Sabbath-day to keep it holy." A covetous man does not keep the Sabbath holy; he will do his business on a Sabbath; instead of reading in the Bible, he will cast up his accounts.

Covetousness is a breach of the fifth commandment; "Honor your father and your mother." A covetous person does not honor his father, if he does not help him in his necessities. Nay; he will get his father to make over his estate to him in his lifetime, so that the father may be at his son's command.

Covetousness is a breach of the sixth commandment; "You shall not kill." Covetous Ahab killed Naboth to get his vineyard. 1 Kings 21:13. How many have swum to the crown—in blood?

Covetousness is a breach of the seventh commandment, "You shall not commit adultery." It causes immorality; you read of the "hire of a whore." Deut 23:18. An adulteress for money, sets both conscience and chastity to sale.

Covetousness is a breach of the eighth commandment "You shall not steal." It is the root of theft: covetous Achan stole the wedge of gold. Thieves and covetous are put together. 1 Cor 6:10.

Covetousness is a breach of the ninth commandment; "You shall not bear false witness." What makes the perjurer take a false oath but covetousness? He hopes for a reward.

It is plainly a breach of the tenth commandment; "You shall not covet." The mammonist covets his neighbor's house and goods, and endeavors to get them into his own hands. Thus you see how vile a sin covetousness is! It is a mother sin! It is a plain breach of every one of the ten commandments.

(4) Covetousness is a DISHONORABLE sin to religion. For men to say their hopes are above—while their hearts are below; to profess to be above the stars—while they "lick the dust" of the serpent; to be born of God—while they are buried in the earth; how dishonorable is this to religion! The lapwing, which wears a little coronet on its head, and yet feeds on dung, is an emblem of such as profess to be crowned kings and priests unto God, and yet feed immoderately on earthly dunghill comforts. "Do you seek you great things for yourself? seek them not!" Jer 45:5. What, you Baruch, who are ennobled by the new birth, and are illustrious by your office, a Levite, do you seek earthly things, and seek them now? When the ship is sinking, are you trimming your cabin? O do not so degrade yourself, nor blot your escutcheon! "Do you seek you great things for yourself? seek them not!" The higher grace is, the less earthly should Christians be; as the higher the sun is, the shorter is the shadow.

(5) Covetousness is a DAMNING sin. It exposes us to God's abhorrence. "The covetous, whom the Lord abhors." Psalm 10:3. A king abhors to see his statue abused, so God abhors to see man, made in his image, having the heart of a beast. Who would live in such a sin—as makes him abhorred of God? Whom God abhors he curses, and his curse blasts wherever it comes!

Covetousness brings men to eternal ruin, and shuts them out of heaven. "This you know, that no covetous man, who is an idolater, has any inheritance in the kingdom of Christ and of God." Eph 5:5. What could a covetous man do in heaven? God can no more converse with him—than a king can converse with a swine! "Those who will be rich fall into a snare, and many hurtful lusts, which drown men in perdition." 1 Tim 6:9. A covetous man is like a bee that gets into a barrel of honey, and there drowns itself. As a ferry—man, to increase his fare, takes in too many passengers, that he sinks his boat; so a covetous man takes in so much gold to increase his estate, that he drowns himself in perdition! I have read of some inhabitants near Athens, who, living in a very dry and barren island, took much pains to draw a river to the island to water it and make it fruitful; but when they had opened the passages, and brought the river to it, the water broke in with such force, that it drowned the land, and all the people in it. This is an emblem of a covetous man, who labors to draw riches to him, and at last they come in such abundance, that they drown him in perdition! How many, to build up an estate, pull down their souls! Oh, then, flee from covetousness! I shall next prescribe some remedies against covetousness.

[2] I am, in the next place, to solve the question, What is the CURE for this covetousness?"

(1) Faith. "This is the victory that overcomes the world—even our faith." 1 John 5:4. The root of covetousness is distrust of God's providence. Faith believes that God will provide; that he who feeds the birds will feed his children; that he who clothes the lilies will clothe his lambs; and thus faith overcomes the world. Faith is the cure of care. It not only purifies the heart—but satisfies it; it makes God our portion, and in him we have enough. "The Lord is the portion of my inheritance, the lines have fallen unto me in pleasant places; yes, I have a goodly heritage." Psalm 16:5, 6. Faith, by a divine chemistry, extracts comfort out of God. A little, with God—is sweet. Thus faith is a remedy against covetousness; it overcomes, not only the fear of the world—but the love of the world.

(2) The second remedy is, judicious considerations.

1. Ah, what poor things, are these earthly things—that we should covet them! They are far below the worth of the soul, which carries in it a semblance of God. The world is but the workmanship of God, the soul is his image. We covet that which will not satisfy us. "He who loves silver, shall not be satisfied with silver." Eccl 5:10. Solomon had put all the creatures in a scale, and distilled out their essence, and behold—"All was vanity." Eccl 2:11. A man with dropsy—"the more water he drunks, the more he craves." Just so, the more a covetous man has of the world, the more he thirsts. Worldly things cannot remove trouble of mind. When King Saul was perplexed in conscience, his crown jewels could not comfort him. 1 Sam 28:15. The things of the world can no more ease a troubled spirit—than a gold cap can cure the headache! The things of the world cannot continue with you. The creature has a little honey in its mouth—but it has wings to fly away. Earthly things either leave us—or we leave them! What poor things are they to covet!

2. The second consideration is the frame and texture of the body. God has made the face look upward towards heaven. "He gave man an uplifted face, with the order to gaze up to Heaven." Ovid. Anatomists observe, that whereas other creatures have but four muscles to their eyes, man has a fifth muscle, by which he is able to look up to heaven. And as for the heart, it is made narrow and contracted downwards—but wide and broad upwards. As the frame and texture of the body teaches us to look to things above, so especially the soul is planted in the body, as a divine spark, to ascend upwards. Can it be imagined that God gave us intellectual and immortal souls—to covet earthly things only? What wise man would fish for gudgeons with golden hooks? Did God give us glorious souls—only to fish for the world? Sure our souls are made for a higher end; to aspire after the enjoyment of God in glory.

3. The third consideration is the examples of those who have been despisers of the world. The primitive Christians, were sequestered from the world, and were wholly taken up in converse with God. They lived in the world—yet above the world. They were like the birds of paradise, which soar above in the air, and seldom or never touch the earth with their feet. Luther says that he was never tempted to the sin of covetousness. Though the saints of old lived in the world—they traded in heaven. "Our conversation is in heaven." Phil 3:20. The Greek word signifies our commerce, or traffic, or citizenship, is in heaven. "Enoch walked with God." Gen 5:24. His affections were sublime; he took a turn in heaven every day. The righteous are compared to a palm-tree. Psalm 92:12. Philo observes, that whereas all other trees have their sap in their root, the sap of the palm-tree is towards the top; and thus is an emblem of saints, whose hearts are in heaven, where their treasure is!

(3) The third remedy for covetousness is to covet spiritual things more. Covet grace, for it is the best blessing, it is the seed of God. 1 John 3:9. Covet heaven, which is the region of perfect happiness—the most pleasant climate. If we covet heaven more—we shall covet earth less! To those who stand on the top of the Alps, the great cities of Campania seem but as small villages; so if our hearts were more fixed upon the Jerusalem above, all worldly things would disappear, would diminish, and be as nothing in our eyes. We read of an angel coming down from heaven, and setting his right foot on the sea, and his left foot on the earth. Rev 10:2. Had we been in heaven, and viewed its superlative glory, how would we, with holy scorn, trample with one foot upon the earth and with the other foot upon the sea! O covet after heavenly things! There is the tree of life, the mountains of spices, the rivers of pleasure, the honeycomb of God's love dropping, the delights of angels, and the flower of joy, fully ripe and blown. There is the pure air to breathe in; no fogs or vapors of sin arise to infect that air—but the Sun of Righteousness enlightens the whole horizon continually with his glorious beams. O let your thoughts and delights be always taken up with the city of pearls, the paradise of God! It is reported of Lazarus that, after he was raised from the grave, he was never seen to smile or take delight in the world. Were our hearts raised by the power of the Holy Spirit up to heaven, we would not be much absorbed with earthly things.

(4) The fourth remedy is to pray for a heavenly mind. "Lord, let the loadstone of your Spirit draw my heart upward. Lord, dig the earth out of my heart! Teach me how to possess the world, and not love it; how to hold it in my hand, and not let it get into my heart!"

II. Having spoken of the command in general, I proceed to speak of it more PARTICULARLY. "You shall not covet your neighbor's house, you shall not covet your neighbor's wife," etc. Observe the holiness and perfection of God's law, which forbids the first motions and risings of sin in the heart. The laws of men take hold of actions; but the law of God goes further—it forbids not only sinful actions—but sinful desires. "You shall not covet your neighbor's house." It is not said, "You shall not take away his house;" but "You shall not covet it." These lusts and desires after the forbidden fruit are sinful. The law has said, "You shall not covet." Rom 7:7. Though the tree bears no bad fruit, it may be faulty at the root; so though a man does not commit any gross sin, he cannot say his heart is pure. There may be faultiness at the root: there may be sinful covetings and lustings in the soul.

Use. Let us be humbled for the sin of our nature, the risings of evil thoughts, coveting that which we ought not. Our nature is a seed-plot of iniquity; like charcoal which is ever sparkling, the sparks of pride, envy, covetousness, arise in the mind. How should this humble us! If there is not sinful acting, there are sinful covetings. Let us pray for mortifying grace, which like the water of jealousy, may make the thigh of sin to rot!

[1] "You shall not covet your neighbor's HOUSE." How depraved is man since the fall! He knows not how to keep within bounds—but covets more than his own. Ahab, one would think, had enough: he was a king; and we would suppose that his crown-revenues would have contented him; but he was coveting more. Naboth's vineyard was in his eye, and he could not rest, until he had it in possession. Were there not so much coveting, there would not be so much bribing. One man takes away another's house from him. It is only the prisoner, who lives in such a tenement that he may be sure none will seek to take it from him!

[2] "You shall not covet your neighbor's WIFE." This is a bridle to check the inordinate and brutish lusts. It was the devil that sowed another man's ground. Matt 13:25. But how is the hedge of this commandment trodden down in our times! There are many who do more than covet their neighbors' wives! they take them. "Cursed be he who lies with his father's wife; and all the people shall say, Amen." Deut 27:20. If it were to be proclaimed, "Cursed be he who lies with his neighbor's wife," and all that were guilty should say, "Amen," how many would curse themselves!

[3] "You shall not covet your neighbor's man-servant, nor his maidservant." Servants, when faithful, are a treasure. What a true and trusty servant Abraham had! He was his right hand. How prudent and faithful he was in the matter entrusted with him, of getting a wife for his master's son! Gen 24:9. It would surely have grieved Abraham if any one had enticed away his servant from him. But this sin of coveting servants is common. If one has a good servant, others will be laying snares for him, and endeavor to draw him away from his master. This is a sin against the tenth commandment. To steal away another's servant by enticement, is no better than direct thieving.

[4] "You shall not covet your neighbor's ox, nor his donkey, nor anything which belongs to your neighbor." Were there no coveting ox and donkey, there would not be so much stealing. First men break the tenth commandment by coveting, and then the eighth commandment by stealing. It was an excellent appeal that Samuel made to the people when he said, "Witness against me before the Lord, whose ox have I taken, or whose donkey, or whom have I defrauded?" 1 Sam 12:3. It was a brave speech of Paul, when he said, "I have coveted no man's silver, or gold, or apparel." Acts 20:33.

What MEANS should we use to keep us from coveting that which is our neighbor's?

The best remedy is contentment. If we are content with our own, we shall not covet that which is another's. Paul could say, "I have coveted no man's gold or silver." Whence was this? It was from contentment. "I have learned, in whatever state I am, therewith to be content." Phil 4:11. Contentment says, as Jacob did, "I have enough." Gen 33:11. I have a promise of heaven, and have sufficient to bear my charges there; I have enough. He who has enough, will not covet that which is another's. Be content! "In any and all circumstances I have learned the secret of being content—whether well-fed or hungry, whether in abundance or in need." Philippians 4:12

(1) The best way to be contented, is, to believe that condition to be best, which God by his providence carves out to you. If he had seen fit for us to have more—we would have had it. Perhaps we could not manage a great estate. It is hard to carry a full cup without spilling—and a full estate without sinning! Great estates may be snares. A boat may be overturned by having too much sail. Believing that estate to be best which God appoints us, makes us content; and being contented, we shall not covet that which is another's.

(2) The way to be content with such things as we have, and not to covet another's, is to consider the less we have, the less account we shall have to give at the last day. Every person is a steward, and must be accountable to God. Those who have great estates have the greater reckoning. God will say, "What good have you done with your estates? Have you honored me with your substance? Where are the poor you have fed and clothed?" If you cannot give a good account, it will be sad. It should make us contented with a less portion, to consider—the less riches, the less reckoning. This is the way to have contentment. There is no better antidote against coveting that which is another's than being content with that which is our own.

THE LAW AND SIN

Man's Inability to Keep the Moral Law

Is any man able perfectly to keep the commandments of God?

No mere man, since the fall, is able in this life, to perfectly keep the commandments of God—but does daily break them, in thought, word, and deed. "In many things we offend all." James 3:2.

Man in his primitive state of innocence, was endowed with ability to keep the whole moral law. He had rectitude of mind, sanctity of will, and perfection of power. He had the copy of God's law written on his heart; no sooner did God command but he obeyed. As the key is suited to all the wards in the lock, and can open them—so Adam had a power suited to all God's commands, and could obey them. Adam's obedience ran parallel with the moral law—as a well made dial goes exactly with the sun. Man in innocence was like a well tuned organ, he was sweetly in tune to the will of God; he was adorned with holiness as the elect angels—but not confirmed in holiness as the angels. He was holy—but mutable; he fell from his purity, and we with him. Sin cut the lock of original righteousness, where our strength lay; it brought a languor and faintness into our souls; and has so weakened us, that we shall never recover our full strength until we put on immortality. What I am now to demonstrate, is—that we cannot yield perfect obedience to the moral law.

I. The case of an UNREGENERATE man is such—that he cannot perfectly obey all God's commands. He may as well touch the stars, or walk across the ocean—as yield exact obedience to the law. A person unregenerate cannot act spiritually, he cannot pray in the Holy Spirit, he cannot live by faith, he cannot do duty out of love to duty; and if he cannot do duty spiritually, much less perfectly. Now, that a natural man cannot yield perfect obedience to the moral law, is evident.

(1) Because he is spiritually DEAD. "You were dead in your transgressions and sins." Eph 2:1. How can he, being dead, keep the commandments of God perfectly? A dead man is not fit for action. A sinner has the symptoms of death upon him. He has no sense; he has no sense of the evil of sin, of God's holiness and veracity; therefore he is said to be without feeling. Eph 4:19. He has no strength. Rom 5:6. What strength has a dead man? A natural man has no strength to deny himself, or to resist temptation; he is dead; and can a dead man fulfill the moral law?

(2) A natural man cannot perfectly keep all God's commandments, because he is BORN in sin, and LIVES in sin. Psalm 51:5. "He drinks iniquity like water." Job 15:16. All the imaginations of his thoughts are evil, and only evil. Gen 6:5. The least evil thought is a breach of the royal law; and if there is any defect, there cannot be perfection. As a natural man has no power to keep the moral law, so he has no will. He is not only dead—but worse than dead! A dead man does no hurt—but there is a life of resistance against God that accompanies the death of sin. A natural man not only cannot keep the law through weakness—but he breaks it through willfulness. "We will do whatever goes out of our own mouth, to burn incense unto the queen of heaven." Jer 44:17.

II. The REGENERATE man cannot keep the moral law perfectly. "There is certainly no righteous man on the earth who does good and never sins." Eccl 7:20. There is in the best actions of a godly man--that which is damnable--if God should weigh him in the balance of justice. Alas! how are his duties fly-blown! He cannot pray without wandering, nor believe without doubting. "For the desire to do what is good is with me, but there is no ability to do it." Rom 7:18. Paul, though a saint of the first magnitude, was better at willing than at performing. Mary asked where they had laid Christ; for she had a mind to have carried him away—but she lacked strength: so the regenerate have a desire to obey God's law perfectly—but they lack strength; their obedience is weak and sickly. The mark they are to shoot at, is perfection of holiness; but though they take a right aim, and do what they can—they come short of the mark. A Christian, while serving God, is like the rower who plies the oar, and rows hard--but is hindered, for a gust of wind carries him back again! So says Paul, "For I do not do the good that I want to do, but I practice the evil that I do not want to do." Romans 7:19. "I am driven back by temptation!"

Now, if there be any failure in a man's obedience, he cannot be a perfect commentary upon God's law. The Virgin Mary's obedience was not perfect; she needed Christ's blood to wash her tears. Aaron was to make atonement for the altar, to show that the most holy offering has defilement in it, and needs atonement to be made for it. Exodus 29:37.

If a man has no power to keep the whole moral law, why does God require it of him? Is this justice?

Though man has lost his power of obeying, God has not lost his right of commanding. If a master entrusts a servant with money, and the servant spends it dissolutely, may not the master justly demand it? God gave us power to keep the moral law, which by tampering with sin, we lost; but may not God still call for perfect obedience, or, in case of default, justly punish us?

Why does God permit such an inability in man, to keep the law? He does it:

(1) To humble us. Man is a self-exalting creature; and if he has but anything of worth, he is ready to be puffed up; but when he comes to see his deficiencies and failings, and how far short he comes of the holiness and perfection which God's law requires, it pulls down the plumes of his pride, and lays them in the dust; he weeps over his inability; he blushes over his leprous spots; he says with Job, "I abhor myself in dust and ashes."

(2) God allows this inability be upon us, that we may have recourse to Christ—to obtain pardon for our defects, and to sprinkle our best duties with his blood. When a man sees that he owes perfect obedience to the law—but has nothing to pay, it makes him flee to Christ to be his friend, and answer for him all the demands of the law, and set him free in the court of justice.

Use one. Here is matter of HUMILIATION for our fall in Adam. In the state of innocence we were perfectly holy; our minds were crowned with knowledge, and our wills, as a queen, swayed the scepter of liberty! But now we may say, "The crown has fallen from our head." Lam 5:16. We have lost that power which was inherent in us. When we look back to our primitive glory, when we shone as earthly angels, we may take up Job's words, "Oh that I were as in months past!" chap 29:2. O that it were with us as at first, when there was no stain upon our virgin nature, when there was a perfect harmony between God's law and man's will! But, alas! how is the scene altered, our strength is gone from us; we tread awry at every step: we come below every precept; our dwarfishness will not reach the sublimity of God's law; we fail in our obedience; and while we fail, we forfeit. This should put us in deep mourning, and open a fountain of sorrow in all our souls.

Use two. Of CONFUTATION.

(1) It confutes the Arminians, who cry up the power of the will. They hold they have a will to save themselves. But by nature, we not only lack strength—but we lack will to that which is good. Rom 5:6. The will is not only full of weakness—but obstinacy. "But my people would not listen to me; Israel would not submit to me." Psalm 81:11. The will hangs forth a flag of defiance against God. Such as speak of the sovereign power of the will, forget "It is God who works in you to will and to act according to his good purpose." Phil 2:13. If the power is in the will of man, then what need is there for God to work in us to will? If the air can illumine itself, what need is there for the sun to shine? Such as talk of the power of nature, and their ability to save themselves, disparage Christ's merits. I may say (as Gal 5:4), "Christ has become of no effect to them." Those who advance the power of their will in matters of salvation, without the sovereign grace of Christ, do absolutely put themselves under the covenant of works. I would ask, "Can they perfectly keep the moral law?" "Sin is manifested in any blemish at all." If there is but the least defect in their obedience, they are lost. For one sinful thought, the law of God curses them, and the justice of God condemns them. Confounded be their pride, who cry up the power of nature, as if, by their own inherent abilities, they could rear up a building, the top whereof should reach to heaven.

(2) It confutes that sort of people who brag of perfection; and who, according to that principle, can keep all God's commandments perfectly. I would ask such—whether at any time a vain thought has come into their minds? If there has, then they are not perfect. The Virgin Mary was not perfect. Though her womb was pure (being overshadowed by the Holy Spirit)—yet her soul was not perfect. Christ tacitly supposes a failing in her. Luke 2:49. And are they more perfect than the blessed Virgin was? Such as hold perfection, need not confess sin. David confessed sin, and Paul confessed sin. Psalm 32:5; Rom 7:25. But they are got beyond David and Paul; they are perfect, they never transgress; and where there is no transgression, what need for confession? Again, if they are perfect, they need not ask pardon. They can pay God's justice what they owe; therefore, why pray, "Forgive us our debts"? Oh, that the devil should rock men so fast asleep, as to make them dream of perfection! Do they plead, "Let us therefore as many as be perfect be thus minded"? Phil 3:15. Perfection there, is meant of sincerity. God is best able to interpret his own word. He calls sincerity perfection. "A perfect and an upright man." Job 1:8. But who is exactly perfect? A man full of diseases may as well say he is healthful—as a man full of sins say he is perfect.

Use three. For ENCOURAGEMENT to regenerate people. Though you fail in your obedience, and cannot keep the moral law exactly—yet be not discouraged.

What comfort may be given to a regenerate person under the failures and imperfections of his obedience?

That a believer is not under the covenant of works—but under the covenant of grace. The covenant of works requires perfect, personal, perpetual obedience; but in the covenant of grace, God will make some abatements; he will accept less than he required in the covenant of works.

(1) In the covenant of works God required perfection of degrees; in the covenant of grace he accepts perfection of parts. There he required perfect working, here he accepts sincere believing. In the covenant of works, God required us to live without sin; in the covenant of grace he accepts of our combat with sin.

(2) Though a Christian cannot, in his own person, perform all God's commandments; yet Christ, as his Surety, and in his stead, has fulfilled the law for him: and God accepts of Christ's obedience, which is perfect, to satisfy for that obedience which is imperfect. Christ being made a curse for believers, all the curses of the law have their sting pulled out.

(3) Though a Christian cannot keep the commands of God to his satisfaction—yet he may to God's approbation.

How is that?

(1) He gives his full assent and consent to the law of God. "The law is holy and just:" there was assent in the judgment. Rom 7:12. "I consent unto the law;" there was consent in the will. Rom 7:16.

(2) A Christian mourns that he cannot keep the commandments fully. When he fails, he weeps; he is not angry with the law because it is so strict, but he is angry with himself because he is so deficient.

(3) He takes a sweet delight in the law. "I delight in the law of God after the inward man." Rom 7:22. Greek: "I take pleasure in it." "O! how love I your law." Psalm 119:97. Though a Christian cannot keep God's law—yet he loves his law; though he cannot serve God perfectly—yet he serves him willingly.

(4) It is his sincere desire to walk in all God's commands. "O that my ways were directed to keep your statutes." Psalm 119:5. Though his strength fails—yet his pulse beats.

(5) He really endeavors to obey God's law perfectly; and wherein he comes short he runs to Christ's blood to supply his defects. This sincere desire, and real endeavor, God esteems as perfect obedience. "If there are a willing mind, it is accepted." 2 Cor 8:12. "Let me hear your voice, for sweet is your voice." Canticles 2:14. Though the prayers of the righteous are mixed with sin—yet God sees they desire to pray better. He picks out the weeds from the flowers; he sees the faith and bears with the failing. The saints' obedience, though short of legal perfection—yet having sincerity in it, and Christ's merits mixed with it, finds gracious acceptance. When the Lord sees endeavors after perfect obedience, he takes it well at our hands; as a father who receives a letter from his child, though there are blots in it, and false spellings, takes all in good part. Oh! what blotting are there in our holy things; but God is pleased to take all in good part. He says, "It is my child, and he would do better if he could; I will accept it."

Degrees of Sin

Are all transgressions of the law equally heinous?

Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others.

"He who delivered me unto you, has the greater sin." John 19:11. The Stoic philosophers held that all sins were equal; but this Scripture clearly holds forth that there is a gradual difference in sin; some are greater than others; some are "mighty sins," and crying sins." Amos 5:12; Gen 18:21. Every sin has a voice to speak—but some sins cry. As some diseases are worse than others, and some poisons more venomous, so some sins are more heinous. "You have done worse than your fathers, your sins have exceeded theirs." Jer 16:12; Ezek 16:47. Some sins have a blacker aspect than others; to clip the king's coin is treason; but to strike his person is a higher degree of treason. A vain thought is a sin—but a blasphemous word is a greater sin. That some sins are greater than others appears,

(1) Because there was difference in the offerings under the law; the sin offering was greater than the trespass offering.

(2) Because some sins are not capable of pardon as others are, therefore they must needs be more heinous, as the blasphemy against the Holy Spirit. Matt 12:31.

(3) Because some sins have a greater degree of punishment than others. "You shall receive the greater damnation." Matt 23:14. "Shall not the Judge of all the earth do right?" God would not punish one more than another, if his sin was not greater. It is true, "all sins are equally heinous in respect of the object" —the infinite God, against whom sin is committed—but, in another sense, all sins are not alike heinous; some sins have more bloody circumstances in them, which are like the dye to the wool, to give it a deeper color.

[1] Such sins are more heinous as are committed without any occasion offered; as when a man swears or is angry, and has no provocation. The less the occasion of sin, the greater is the sin itself.

[2] Such sins are more heinous that are committed PRESUMPTUOUSLY. Under the law there was no sacrifice for presumptuous sins. Num 15:30.

What is the sin of presumption, which heightens and aggravates sin, and makes it more heinous?

To sin presumptuously, is to sin against convictions and illuminations, or an enlightened conscience. "There are those who rebel against the light." Job 24:13. Conscience, like the cherubim, stands with a flaming sword in its hand to deter the sinner—and yet he will sin. Did not Pilate sin against conviction, and with a high hand, in condemning Christ? He knew that for envy the Jews had delivered him. Matt 27:18. He confessed he "found no fault in him." Luke 23:14. His own wife sent to him saying, "Have nothing to do with that just man." Matt 27:19. Yet for all this, he gave the sentence of death against Christ. He sinned presumptuously, against an enlightened conscience. To sin ignorantly does something to extenuate and pare off the guilt. "If I had not come and spoken to them, they would not be guilty of sin," that is, their sin had been less. John 15:22. But to sin against illuminations and convictions enhances men's sins. These sins make deep wounds in the soul; other sins fetch blood; they are a stab at the heart!

How many ways may a man sin against illuminations and convictions?

(1) When he lives in the total neglect of duty. He is not ignorant that it is a duty to read the Word—yet he lets the Bible lie by as rusty armor, seldom made us of. He is convinced that it is a duty to pray in his family—yet he can go days and months, and God never hears of him; he calls God Father—but never asks his blessing. Neglect of family-prayer, as it were, uncovers the roof of men's houses, and makes way for a curse to be rained down upon their table!

(2) When a man lives in the same sins he condemns in others. "You who judge, do the same things." Rom 2:1. As Augustine says of Seneca, "He wrote against superstition—yet he worshiped those images which he reproved." One man condemns another for rash censuring—yet lives in the same sin himself; a master reproves his apprentice for swearing—yet he himself swears. The snuffers of the tabernacle were of pure gold: those who reprove and snuff the vices of others, had need themselves be free from those sins. The snuffers must be of gold.

(3) When a man sins after vows. "Your vows are upon me, O God." Psalm 56:12. A vow is a religious promise made to God, to dedicate ourselves to him. A vow is not only a purpose—but a promise. Every votary makes himself a debtor; he binds himself to God in a solemn manner. Now, to sin after a vow, to vow himself to God, and give his soul to the devil, must needs be against the highest convictions.

(4) When a man sins after counsels, admonitions, warnings, he cannot plead ignorance. The trumpet of the gospel has been blown in his ears, and sounded a retreat to call him off from his sins, he has been told of his injustice, living in malice, keeping bad company—yet he would venture upon sin. This is to sin against conviction; it aggravates the sin, and is like a weight put into the scale, to make his sin weigh the heavier. If a sea-mark is set up to give warning that there are shelves and rocks in that place—yet if the mariner will sail there, and split his ship, it is presumption; and if he is cast away, who will pity him?

(5) When a man sins against express combinations and threatening. God has thundered out threatenings against such sins. "Surely God will crush the heads of his enemies, the hairy crowns of those who go on in their sins." Psalm 68:21. Though God sets the point of his sword to the breast of a sinner—he will still commit sin! The pleasure of sin delights him—more than the threatenings affright him. Like the leviathan, "he laughs at the shaking of a spear." Job 41:29. Nay, he derides God's threatenings. "Let him hasten his work, that we may see it! We have heard much what God intends to do, and of judgment approaching, we would gladly see it" Isa 5:19. For men to see the flaming sword of God's threatening brandished—yet to strengthen themselves in sin—is in an aggravated manner to sin against illumination and conviction.

(6) When a man sins under affliction. God not only thunders by threatening—but lets his thunderbolt fall when he inflicts. He inflicts judgments on a person, so that he may read his sins in his punishment—and yet he sins! His sin was immorality, by which he wasted his strength, as well as his estate. He has had a fit of apoplexy; and yet while feeling the smart of sin, he retains the love of sin. This is to sin against conviction. "In his time of trouble King Ahaz became even more unfaithful to the Lord." 2 Chron 28:22. It makes the sin greater ,to sin against an enlightened conscience. It is full of obstinacy. Men give no reason, make no defense for their sins, and yet are resolved to hold iniquity fast. "An action can be measured and judged by the will involved"—the more of the will in a sin, the greater the sin. "We will walk after our own devices." Jer 18:12. Though there is death and hell at every step, we will march on under Satan's colors!

What made the sin of apostate angels so great, was that it was willful; they had no ignorance in their mind, no passion to stir them up; there was no tempter to deceive them—but they sinned obstinately and from choice. To sin against convictions and illuminations, is joined with rejection and contempt of God. It is bad for a sinner to forget God—but it is worse to revile him. "Why does the wicked man revile God?" Psalm 10:13. An enlightened sinner knows that by his sin he alienates and angers God; but he cares not whether God is pleased or not, he will have his sin; therefore such a one is said to reproach God. "Those who brazenly violate the Lord's will, blaspheme the Lord." Numb 15:30.

Every sin displeases God—but sins against an enlightened conscience reproach the Lord. To condemn the authority of a prince, is a reproach done to him. It is accompanied with impudence. Fear and shame are banished, the veil of modesty is laid aside. "The unjust knows no shame." Zeph 3:5. Judas knew Christ was the Messiah; he was convinced of it by an oracle from heaven, and by the miracles he wrought, and yet he impudently went on in his treason, even when Christ said, "He who dips his hand with me in the dish, he shall betray me," and he knew Christ meant him. When he was going about his treason, and Christ pronounced a woe to him. Yet, for all that, he proceeded in his treason. Luke 22:22. Thus to sin presumptuously, against an enlightened conscience, dyes the sin of a crimson color, and makes it greater than other sins.

[3] Such sins are more heinous than others, which are sins of CONTINUANCE. The continuing of sin, is the enhancing of sin. He who plots treason, makes himself a greater offender. Some men's heads are the devil's mint-house, they are a mint of mischief. "Inventors of evil things." Rom 1:30. Some invent new oaths, others new snares. Such were those who invented a decree against Daniel, and got the king to sign it. Dan 6:9.

[4] Those sins are greater which proceed from a spirit of MALIGNITY. To malign holiness is diabolical. It is a sin to lack grace, it is worse to hate it! In nature there are antipathies, as between the vine and laurel. Some have an antipathy against God because of his purity. "Rid us of the Holy One of Israel!" Isa 30:11. Sinners, if it lay in their power, would not only unthrone God—but annihilate him! If they had it in their power—God would no longer be God. Thus sin is boiled up to a greater height.

[5] Those sins are of greater magnitude, which are mixed with INGRATITUDE. Of all things—God cannot endure to have his kindness slighted. His mercy is seen in reprieving men so long, in wooing them by his Spirit and ministers to be reconciled, in crowning them with so many temporal blessings. And to abuse all this love—when God has been filling up the measure of his mercy, for men to fill up the measure of their sins—is high ingratitude, and makes their sins of a deeper crimson! Some are worse for Gods's mercy. "The vulture," says Aelian, "draws sickness from perfumes." So the sinner contracts evil from the sweet perfumes of God's mercy. Mr. Parry, who being condemned to die, Queen Elizabeth sent him her pardon; and after he was pardoned, he conspired and plotted the queen's death! Just so, some deal with God--He bestows mercy, and they plot treason against Him. "I have nourished and brought up children, and they have rebelled against me." Isaiah 1:2. In the fable, the frozen snake, after being warmed, stung him who gave it warmth! Certainly sins against mercy are more heinous.

[6] Those sins are more heinous than others which are committed with DELIGHT. A child of God may sin through a surprisal, or against his will. "I do not do the good that I want to do, but I practice the evil that I do not want to do." Rom 7:19. He is like one that is carried down the stream involuntarily. But to sin with delight, heightens and greatens the sin. It is a sign the heart is in the sin. "They set their heart on their iniquity," as a man follows his gain with delight. Hos 4:8. "Outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices lying." Rev 22:15. To tell a lie is a sin; but to love to tell a lie, is a greater sin.

[7] Those sins are more heinous than others which are committed under a pretense of religion. To cheat and defraud is a sin—but to do it with a Bible in one's hand, is a double sin. To be unchaste is a sin; but to put on a mask of religion to play the whore makes the sin greater. "I have peace offerings with me; this day have I paid my vows; come let us take our fill of love." Proverbs 7:14, 15. She speaks as if she had been at church, and had been saying her prayers: who would ever have suspected her of dishonesty? But, behold her hypocrisy; she makes her devotion a preface to adultery. "They shamelessly cheat widows out of their property, and then, to cover up the kind of people they really are, they make long prayers in public. Because of this, their punishment will be the greater." Luke 20:47. The sin was not in making long prayers; for Christ was a whole night in prayer; but to make long prayers that they might do unrighteous actions, made their sin more horrid!

[8] Sins of APOSTASY are more heinous than others. Demas forsook the truth and afterwards became a priest in an idol temple, says Dorotheus. 2 Tim 4:10. To fall is a sin; but to fall away is a greater sin. Apostates cast a disgrace upon religion. "The apostate," says Tertullian, "seems to put God and Satan in the balance; and having weighed both their services, prefers the devil's, and proclaims him to be the best master!" In which respect the apostate is said to put Christ to "open shame." Heb 6:6. This dyes a sin in grain, and makes it greater. It is a sin not to profess Christ—but it is a greater to deny him. Not to wear Christ's colors is a sin—but to run from his colors is a greater sin. A pagan sins less than a baptized renegade.

[9] To PERSECUTE religion makes sin greater. Acts 7:52. To have no religion is a sin—but to endeavor to destroy true religion is a greater sin. Antiochus Epiphanes took more tedious journeys and ran more hazards—to vex and oppose the Jews, than all his predecessors had done to obtain victories. Herod "added this above all, that he shut up John in prison." Luke 3:20. He sinned before by incest; but by imprisoning the prophet he added to his sin and made it greater. Persecution fills up the measure of sin. "Fill up, then, the measure of your fathers' sins!" Matt 23:32. If you pour a glass of water into a cistern it adds something to it—but if you pour in a bucketful or two it fills up the measure of the cistern; so persecution fills up the measure of sin, and makes it greater.

[10] To sin MALICIOUSLY makes sin greater. Aquinas, and other of the schoolmen, place the sin against the Holy Spirit, in malice. The sinner does all he can to vex God, and despite the Spirit of grace. Heb 10:29. Thus Julia threw up his dagger in the air, as if he would have been revenged upon God. This swells sin to its full size, it cannot be greater. When a man is once come to this, blasphemously to despite the Spirit, there is but one step lower he can fall—and that is to hell!

[11] It aggravates sin, and makes it greater, when a man not only sins himself—but endeavors to make OTHERS sin.

(1) Such as teach errors to the people—these men's sins are greater than others. If the breakers of God's law sin—what great sin have they, who teach men to break them? Matt 5:19.

(2) Such as destroy others by their bad example. The swearing father teaches his son to swear, and damns him by his example. Such men's sins are greater than others, and they shall have a hotter place in hell.

Use. You see all sins are not equal; some are more grievous than others, and bring greater wrath; therefore especially take heed of these sins. "Keep back your servant from presumptuous sins." Psalm 19:13. The least sin is bad enough; you need not aggravate your sins, and make them more heinous! He who has a little wound, will not make it deeper. Oh, beware of those circumstances which increase your sin and make it more heinous! The higher a man is in sinning—the lower he shall lie in torment!

The Wrath of God

What does every sin deserve?

God's wrath and curse, both in this life, and in that which is to come.

"Depart from Me, you who are cursed, into the eternal fire prepared for the Devil and his angels!" Matthew 25:41. Man having sinned, is like a favorite turned out of the king's favor, and deserves the wrath and curse of God. He deserves God's curse. Gal 3:10. As when Christ cursed the fig-tree, it withered; so, when God curses any, he withers in his soul. Matt 21:19. God's curse blasts wherever it comes. He deserves also God's wrath, which is nothing else but the execution of his curse.

What is God's wrath?

I. It is privative. That is, it deprives of the smiles of God's face. It is hell enough to be excluded his presence—in whose "presence is fullness of joy." Psalm 16:11. His smiling face has that splendor and beauty in it, which ravishes the angels with delight. This is the diamond in the ring of glory. If it were such a misery for Absalom, that he might not see the King's face; what will it be for the wicked, to be shut out from beholding God's glorious face! "To be deprived of the sight of God, is the greatest of all punishments."

II. This wrath has something in it positive. It is "wrath come upon them to the uttermost." 1 Thess 2:16.

[1] God's wrath is IRRESISTIBLE. "Who knows the power of your anger?" Psalm 90:2. Sinners may oppose God's ways—but not his wrath. Shall the briers contend with the fire? Shall finite contend with infinite? "Have you an arm like God?" Job 40:9.

[2] God's wrath is DREADFUL. We are apt to have slight thoughts of God's wrath; but it is very tremendous and dismal, as if scalding lead should be dropped into one's eyes. The Hebrew word for wrath signifies heat. To show that the wrath of God is hot, therefore it is compared to fire in the text. Fire, when in its rage, is dreadful. So the wrath of God is like fire, it is most dreadful. Other fire is but painted fire, compared to this. If when God's wrath is kindled but a little, and a spark of it flies into a wicked man's conscience in this life, it is so dreadful, what will it be when God shall "stir up all his wrath"? Psalm 78:38.

How sad is it with a soul in desertion! God then dips his pen in gall, and "writes bitter things;" his poisoned arrows stick fast into the heart. "I have suffered your terrors and am in despair. Your wrath has swept over me; your terrors have destroyed me." Psalm 88:15, 16. Luther, in desertion, was in such horror of mind, that he had no blood seen in his face—but he lay as one dead. Now, if God's wrath be such towards those whom he loves, what will it be towards those whom he hates? If those who sip of the cup find it so bitter, what will they do who drink its dregs? Psalm 75:8. Solomon says, "The king's wrath is as the roaring of a lion." Proverbs 19:12. What then is God's wrath? When God musters up all his forces, and sets himself in battalia against a sinner, how can his heart endure? "Will your courage endure or your hands be strong in the day I deal with you?" Ezekiel 22:14. Who is able to lie under mountains of wrath? God is the sweetest friend—but the most dreadful enemy!

(1) The wrath of God shall seize upon every part of a sinner.

The wrath of God shall seize upon the BODY of a reprobate. The body, which was so tender that it could not bear heat or cold, shall be tormented in the wine press of God's wrath! Those eyes which before could behold amorous objects, shall be tormented with the sight of devils! The ears, which before were delighted with music, shall be tormented with the hideous shrieks of the damned!

The wrath of God shall seize upon the SOUL of a reprobate. Ordinary fire cannot touch the soul. God's wrath burns the soul. The memory will be tormented to remember what means of grace have been abused. The conscience will be tormented with self-accusations. The sinner will accuse himself for presumptuous sins, for misspending his precious hours, and for resisting the Holy Spirit.

(2) The wrath of God is without intermission. Hell is an abiding place—but no resting place; there is not a minute's rest. Our earthly pains have some abatement. If it is the stone or colic, the patient has ease at times; but the torments of the damned have no intermission; he who feels God's wrath never says, "I am at ease."

(3) The wrath of God is eternal. So says the text. "Eternal fire!" No tears can quench the flame of God's anger; no, though we could shed rivers of tears. In all pains of this life, men hope for cessation—the suffering will not continue long; either the tormentor dies or the tormented; but the wrath of God is always feeding upon the sinner. The terror of natural fire is, that it consumes what it burns; but what makes the fire of God's wrath dreadful is, that it does not consume what it burns. "Those that are lost will so die, as to remain always alive." Bernard. The sinner will forever be in the furnace! After innumerable millions of years, the wrath of God is as far from ending—as it was at the beginning. If all the earth and sea were sand, and every thousand years a little bird should come, and take away a grain of sand, it would be a long while before that vast heap of sand were emptied; but if, after all that time, the damned might come out of hell, there would be some hope; but this word "FOREVER" breaks the heart!

How does it consist with God's justice to punish sin, which perhaps was committed in a moment, with eternal fire?

On account of the heinous nature of sin. Consider the Person offended; it is a charge of the highest treason. Sin is committed against an infinite majesty, therefore it is infinite, and the punishment must be infinite. Because the nature of man is but finite, and a sinner cannot at once bear infinite wrath, therefore he must be satisfying in enmity, what he cannot satisfy at once.

(4) While the wicked lie scorching in the flames of wrath, they have none to commiserate them. It is some ease of grief, to have some to condole with us; but the wicked have wrath and no pity shown them. Who will pity them? God will not. They derided his Spirit, and he will now laugh at their calamity. Proverbs 1:26. The saints will not pity them. They persecuted them upon earth, therefore they will rejoice to see God's justice executed on them. "The righteous shall rejoice when he sees the vengeance." Psalm 58:10.

(5) The sinner under wrath has no one to speak a good word for him. If an elect person sins, he has one to intercede for him. "We have an advocate, Jesus Christ the righteous." 1 John 2:1. Christ will say, "It is one of my friends, one for whom I have shed my blood; Father, pardon him." But the wicked who die in sin have none to solicit for them; they have an accuser—but no advocate; Christ's blood will not plead for them; they slighted Christ and refused to come under his government, therefore Christ's blood cries against them.

[3] God's wrath is just. The Greek word for vengeance signifies justice. The wicked shall drink a sea of wrath—but not one drop of injustice! It is just that God's honor be repaired, and how can that be but by punishing offenders? He who infringes the king's laws deserves the penalty. Mercy goes by favor, punishment by desert. "To us belongs confusion of face." Dan 9:8. Wrath is that which belongs to us as we are sinners; it is due to us as just wages, which are paid.

Use one. For information.

(1) God is justified in condemning sinners at the last day. They deserve wrath, and it is no injustice to give them that which they deserve. If a malefactor deserves death, the judge does him no wrong in condemning him. "You are just in these judgments, you who are and who were, the Holy One, because you have so judged. Yes, Lord God Almighty, true and just are your judgments." Revelation 16:5-7. "After this I heard what sounded like the roar of a great multitude in heaven shouting: 'Hallelujah! Salvation and glory and power belong to our God, for true and just are his judgments!' And again they shouted: 'Hallelujah! The smoke from her goes up forever and ever!'" Revelation 19:1-3. "Do not be deceived: God cannot be mocked. A man reaps what he sows." Galatians 6:7.

(2) See what a great evil sin is—which exposes a person to God's wrath forever! You may know what an evil sin is—by the wrath and curse it brings! When you see a man brought to the gallows, you conclude he is guilty of some heinous crime which brings such a punishment; so when a man lies under the fierce anger of God's wrath, and roars out in flames, you must say, "How horrid an evil sin is!" Those who now see no evil in sin—will see it looks black, in the looking-glass of hell-torments!

(3) See here, that which may check a sinner's mirth. He is now brisk and frolicsome; he "sings idle songs to the sound of the harp" (Amos 6:5). "But know that for all these things God will bring you to judgment!" Ecclesiastes 11:9. Let him remember that the wrath and curse of God hang over him, which will shortly, if he does not repent--be executed on him! The sword of God's justice hangs over a sinner, and when the slender thread of life is cut asunder--it falls upon him! For a drop of pleasure--you must drink a sea of wrath! Your momentary pleasure cannot be so sweet--as God's eternal wrath is bitter. The delights of the flesh cannot countervail the horror of conscience. Better lack the devil's honey--than be stung with the eternal wrath of God! The garden of Eden, which signifies pleasure, had a flaming sword placed at the east end of it. Gen 3:24. The garden of carnal and sinful delight is surrounded with the flaming sword of God's wrath!

Use two. For reproof.

The stupidity of sinners is reproved, who are no more affected with the curse and wrath of God, which is due to them. "None considers in his heart." Isa 44:19. If they were in debt and the sergeant was about to arrest them, they would be affected with that; but though the fierce wrath of God is ready to arrest them, they have no concern. Though a beast has no shame, he has fear—he is afraid of fire. But sinners are worse than brutish—for they fear not the "fire of hell" until they are in it! Most have their consciences asleep, or seared; but when they shall feel the vials of God's wrath dropping, they will cry out as Dives, "Oh! I am tormented in this flame!" Luke 16:24.

Use three. For exhortation.

(1) Let us adore God's patience, who has not brought this wrath and curse upon us all this while. We have deserved wrath—yet God has not given us our desert. We may all subscribe to Psalm 103:8, "The Lord is slow to anger;" and to ver 10, "He has not rewarded us according to our iniquities." God has deferred his wrath, and given us space to repent. Rev 2:21. He is not like a hasty creditor, who requires the debt, and gives no time for payment; he shoots off his warning-piece, that he may not shoot off his damning-piece. "The Lord is long suffering to us, not willing that any perish." 2 Pet 3:9. God adjourns the assizes, to see if sinners will turn; he keeps off the storm of his wrath: but if men will not be warned, let them know that long forbearance is no forgiveness.

(2) Let us labor to prevent the wrath we have deserved. How careful are men to prevent poverty or disgrace! O labor to prevent God's eternal wrath, that it may not only be deferred—but removed.

What shall we do to prevent and escape the wrath to come?

[1] By getting a saving interest in Jesus Christ. Christ is the only screen to stand between us and the wrath of God; he felt God's wrath—that those who believe in him should never feel it. "Jesus who delivers us from the wrath to come." 1 Thess 1:10. Nebuchadnezzar's fiery furnace was a type of God's wrath, and that furnace did not singe the garments of the three Hebrew children, nor did they have "the smell of fire upon them." Dan 3:27. Jesus Christ went into the furnace of his Father's wrath; and the smell of the fire of hell shall never pass upon those who believe in him.

[2] If we would prevent the wrath of God, let us take heed of those sins which will provoke it. Edmund had a saying, "I had rather leap into a furnace of fire, than willingly commit a sin against God." There are several fiery sins we must take heed of, which will provoke the fire of God's wrath.

The fire of rash anger. Some who profess religion cannot bridle their tongue; they care not what they say in their anger; they will even curse their passions. James says, "The tongue is set on fire of hell;" chap 3:6. Oh! take heed of a fiery tongue, lest it bring you to fiery torment! Dives begged a drop of water to cool his tongue. Cyprian says he had offended most in his tongue—and now that was most set on fire.

Take heed of the fire of malice. Malice is a malignant evil, whereby we wish evil to others; it is a vermin which lives on blood; it studies revenge. Caligula had a chest where he kept deadly poisons for those against whom he had malice. The fire of malice brings men to the fiery furnace of God's wrath!

Take heed of the sin of immorality. "Whoremongers and adulterers God will judge." Heb 13:4. Such as burn in immorality are in great danger to burn one day in hell! Let one fire put out another; let the fire of God's wrath—put out the fire of lust!

(3) To you who have a well-grounded hope that you shall not feel this wrath, which you have deserved—let me exhort you to be very thankful to God, who has given his Son to save you from this tremendous wrath. Jesus has delivered you from wrath to come. The Lamb of God was scorched in the fire of God's wrath for you! Christ felt the wrath which he did not deserve—that you might escape the wrath which you have deserved! Pliny observes, that there is nothing better to quench fire, than blood. Christ's blood has quenched the fire of God's wrath for you. "Upon me be your curse," said Rebekah to Jacob. Gen 27:13. So said Christ to God's justice, "Upon Me be the curse, that My elect may inherit the blessing."

Be patient under all the afflictions which you endure. Affliction is sharp—but it is not wrath, it is not hell. Who would not willingly drink in the cup of affliction—who knows he shall never drink in the cup of damnation! Who would not be willing to bear the wrath of man—who knows he shall never feel the wrath of God!

Christian, though you may feel God's rod—you shall never feel God's bloody axe! Augustine once said, "Strike, Lord, where you will—so long as my sin pardoned." Say, "Afflict me, Lord, as you will in this life, seeing I shall escape the wrath to come!"

The Way of Salvation

FAITH

What does God require of us, that we may escape his wrath and curse due to us for our sin?

Faith in Jesus Christ, repentance unto life, with the diligent use of all the outward means, whereby Christ communicates to us the benefits of redemption.

I begin with the first—faith in Jesus Christ. "God presented him as a sacrifice of atonement, through faith in his blood." Rom 3:25. The great privilege in the text is, to have Christ for an atoning sacrifice; which is not only to free us from God's wrath—but to ingratiate us into his love and favor. The means of having Christ to be our propitiation is, "Faith in his blood."

There is a twofold faith:

1. "The faith which is believed"—which is "the doctrine of faith."

2. "The faith by which we believe"—which is "the grace of faith."

The act of justifying faith lies in recumbency—we rest on Christ alone for salvation. As a man who is ready to drown, catches hold on the bough of a tree, so a poor trembling sinner, seeing himself ready to perish, catches hold by faith on Christ the tree of life, and is saved. The work of faith is by the Holy Spirit; therefore faith is called the "fruit of the Spirit." Gal 5:22. Faith does not grow in fallen human nature; it is an exotic plant, a fruit of the Spirit. This grace of faith is the most hallowed possession of the human heart—the most precious rich faith, and most holy faith, and faith of God's elect.

Hence it is called "precious faith." 2 Pet 1:1. As gold is most precious among metals—so is faith is most precious among the graces. Faith is the queen of the graces. Faith is the condition of the gospel. "Your faith has saved you," not your tears. Luke 7:50. Faith is the "vital artery of the soul" which animates it. "The just shall live by his faith." Hab 2:4. Though unbelievers breathe, they lack life. "Faith," as Clement calls it, "is a mother grace." Faith excites and invigorates all the graces; not a grace stirs—until faith sets it to work. Faith sets repentance to work; it is like fire to the still. Faith sets hope to work. First we believe the promise, then we hope for it. If faith did not feed the lamp of hope with oil—it would soon die. Faith sets love to work. "Faith which works by love." Gal 5:6. Who can believe in the infinite merits of Christ, and his heart not ascend in a fiery chariot of love? It is a catholicon, or universal remedy against all troubles. Faith is the anchor cast into the sea of God's mercy, which keeps us from sinking in despair. Other graces have done worthily; you, O faith, excel them all.

In heaven, love will be the chief grace; but while we are here on earth, love must give place to faith. Love takes possession of glory—but faith gives a title to it. Love is the crowning grace in heaven—but faith is the conquering grace upon earth. "This is the victory which overcomes the world, even our faith." 1 John 5:4. Faith carries away the garland from all the other graces. Other graces help to sanctify us—but faith only has the honor to justify us. "Being justified by faith." Rom 5:1.

How does faith come to be so precious?

Not that it is a more holy quality, or has more worthiness than other graces—but with respect to its object—as it lays hold on Christ the blessed object, and fetches in his fullness. John 9:36. Faith in itself considered, is but "the beggar's hand." But as this hand receives the rich alms of Christ's merits—it is precious, and challenges a superiority over the rest of the graces.

Use one. Of all sins, beware of the rock of unbelief! "Take heed lest there be in any of you an evil heart of unbelief" Heb 3:12. Men think, as long as they are not drunkards or swearers, it is no great matter to be unbelievers. This is the gospel sin—it dyes your other sins in grain.

(1) Unbelief is a Christ-reproaching sin. It disparages Christ's infinite merit—as if it could not save; it makes the wound of sin to be broader than the plaster of Christ's blood. This is a high contempt offered to Christ, and is a deeper spear than that which the Jews thrust into his side!

(2) Unbelief is an ungrateful sin. "The ungrateful man is to be avoided like a fearful crime; the world herself produces nothing more shameful." Ingratitude is a prodigy of wickedness! Unbelief is being ungrateful for the richest mercy! Suppose a king, to redeem a captive, should part with his crown of gold, and when he had done this, should say to the redeemed man, "All I desire of you in lieu of my kindness—is to believe that I love you." If he should say "No, I do not believe any such thing, or that you care at all for me!" I appeal to you, whether this would not be odious ingratitude? So is the case here. God has sent his Son to shed his blood; he requires us only to believe in him, that he is able and willing to save us. "No!" says unbelief, "His blood was not shed for me, I cannot persuade myself that Christ has any purpose of love to me!" Is not this horrid ingratitude? This enhances a sin, and makes it of a crimson color!

(3) Unbelief is a leading sin. It is the breeder of sin. "A life of wickedness, has unbelief as its point of origin." Unbelief is a root sin, and the devil labors to water this root, that the branches may be fruitful. It breeds hardness of heart; therefore they are put together. Mark 16:14. Christ upbraids them with their unbelief and hardness of heart. Unbelief breeds the stone in the heart. He who believes not in Christ—is not affected with his sufferings, he melts not in tears of love. Unbelief freezes the heart; first it defiles and then hardens. Unbelief breeds profaneness. An unbeliever will stick at no sin, neither at false weights, nor false oaths. He will swallow down treason. Judas was first an unbeliever, and then a traitor. John 6:64. He who has no faith in his heart—will have no fear of God before his eyes.

(4) Unbelief is a wrath-procuring sin. It is "an enemy of salvation." Bernard. John 3:18, "Whoever believes in him is not condemned, but whoever does not believe stands condemned already"—dying so, he is as sure to be condemned as if he were so already. "He who believes not on the Son of God—the wrath of God abides on him." John 3:36. He who believes not in the blood of the Lamb—must feel the wrath of the Lamb. The Gentiles that believe not in Christ, will be damned—as well as the Jews who blaspheme him. And if unbelief is so fearful and damnable a sin, shall we not be afraid to live in it?

Use two. Above all graces, set faith to work on Christ. "That whoever believes in him shall not perish but have eternal life." John 3:16. "Above all, taking the shield of faith." Eph 6:16. Say as queen Esther, "I will go in unto the king—and if I perish, I perish." She had nothing to encourage her; she ventured against law—yet the golden scepter was held forth to her. We have promises to encourage our faith. "Whoever comes to me—I will never drive away." John 6:37. Let us then advance faith by a holy recumbency on Christ's merits. Christ's blood will not justify without believing; they are both put together in the text, "Faith in his blood." The blood of God, without faith in Christ, will not save. Christ's sufferings are the plaster to heal a sin-sick soul—but this plaster must be applied by faith. It is not money in a rich man's hand, though offered to us—which will enrich us—unless we receive it. So Christ's virtues or benefits will do us no good—unless we receive them by the hand of faith. Above all graces, set faith on work. It is a faith most acceptable to God upon many accounts.

(1) Because faith is a God-exalting grace. It glorifies God. Abraham "was strong in faith, giving glory to God." Rom 4:20. To believe that there is more mercy in God, and merit in Christ—than sin in us; and that Christ has answered all the demands of the law, and that his blood has fully satisfied the wrath of God for us—honors God in a high degree. Faith in the Mediator brings more glory to God—than martyrdom, or the most heroic act of obedience.

(2) Faith in Christ is acceptable to God because it is a self-denying grace; it makes a man go outside of himself, renounce all self-righteousness, and wholly rely on Christ for justification. It is very humble, it confesses its own indigence, and lives wholly upon Christ. As the bee sucks sweetness from the flower—so faith sucks all its strength and comfort from Christ.

(3) Faith is a grace acceptable to God, because by faith we present a righteousness to him which best pleases him; we bring the righteousness of Christ into court, which is called the righteousness of God. 2 Cor 5:21. To bring Christ's righteousness, is to bring Benjamin with us. A believer may say, "Lord, it is not the righteousness of Adam, or of the angels—but of Christ who is God-Man, which I bring before you." The Lord cannot but smell a sweet savor in Christ's righteousness.

Use three. Let us try our faith. There is something that looks like faith, and is not. Pliny says there is a Cyprian stone which highly resembles a diamond—but it is not. Just so, there is a spurious faith in the world. Some plants have the same leaf with others—but the herbalist can distinguish them by the root and taste; so something may look like true faith—but it may be distinguished several ways:

(1) True faith is grounded upon knowledge. Knowledge carries the torch before faith. There is a knowledge of Christ's orient excellencies. Phil 3:8. He is made up of all love and beauty. True faith is a judicious intelligent grace, it knows whom it believes, and why it believes. Faith is seated as well in the understanding, as in the will. It has an eye to see Christ, as well as a wing to fly to him. Such therefore as are veiled in ignorance, or have only an implicit faith to believe as the church believes—have no true and genuine faith.

(2) Faith lives in a broken heart. "The father cried out with tears, Lord, I believe." Mark 9:24. True faith is always in a heart bruised for sin. They, therefore, whose hearts were never touched for sin, have no faith. If a physician should tell us there was a herb that would help us against all infections—but it always grows in a watery place; if we should see a herb like it in color, leaf, smell, blossom—but growing upon a rock, we should conclude that it was the wrong herb. So saving faith always grows in a heart humbled for sin, in a weeping eye and a tearful conscience. If, therefore, there be a show of faith—but it grows upon the rock of a hard impenitent heart—it is not the true faith.

(3) True faith is at first, nothing but an embryo; it is minute and small; it is full of doubts, temptations, fears; it begins in weakness. It is like the smoking flax. Matt 12:20. It smokes with desires—but does not flame with comfort; it is at first so small, that it is scarcely discernible. Those who, at the first dash, have a strong persuasion that Christ is theirs, who leap out of sin into assurance, have a false and spurious faith, The faith which comes to its full stature on its birth-day is a monster. The seed that sprung up suddenly, withered. Matt 13:5, 6.

(4) Faith is a refining grace, it consecrates and purifies. Moral virtue may wash the outside—but faith washes the inside. "Purifying their hearts by faith." Acts 15:9. Faith makes the heart a temple with this inscription, "Holiness to the Lord." Those whose hearts have legions of lust in them, were never acquainted with the true faith. For one to say he has faith, and yet live in sin, is, as if one should say he was in health when his vitals are cancered. Faith is a virgin grace, it is joined with sanctity. "Holding the mystery of the faith in a pure conscience." 1 Tim 3:9. The jewel of faith, is always put in the cabinet of a pure conscience. The woman who touched Christ by faith, fetched a healing and cleansing virtue from him.

(5) True faith is obediential. "The obedience of faith." Rom 16:26. Faith melts our will into the will of God. If God commands duty, though cross to flesh and blood—faith obeys. "By faith Abraham obeyed." Heb 11:8. It not only believes the promise—but obeys the command. It is not having a speculative knowledge that will evidence you to be believers. The devil has knowledge; but that which makes him a devil—is that he has no obedience.

(6) True faith is increasing. "From faith to faith," that is, from one degree of faith to another. Rom 1:17. Faith does not lie in the heart, as a stone in the earth—but as seed which grows. Joseph of Arimathaea was a disciple of Christ—but was afraid to confess him; afterwards he went boldly to Pilate and begged the body of Jesus. John 19:38. A Christian's increase in faith is known two ways—

By steadfastness. He is a pillar in the temple of God, "Rooted and built up in him; and established in the faith." Col 2:7. Unbelievers are sceptics in religion; they are unsettled; they question every truth; but when faith is on the increasing hand, it strengthens the spirit—it fortifies a Christian. He is able to prove his principles; he holds no more than he will die for; as that martyr woman said, "I cannot dispute for Christ—but I can burn for him." An increasing faith is not like a ship in the midst of the sea, which fluctuates, and is tossed upon the waves; but like a ship at anchor, which is firm and steadfast.

A Christian's increase in faith is known by his strength. He can do that now which he could not do before. When one is man-grown, he can do that which he was not able to do when he was a child; he can carry a heavier burden; so a growing Christian can bear crosses with more patience.

But I fear I have no faith—it is so weak!

If you have faith, though but in its infancy, be not discouraged. For,

(1) A little faith is faith, as a spark of fire is fire.

(2) A weak faith may lay hold on a strong Christ; as a weak hand can tie the knot in marriage as well as a strong one. She, in the gospel, who but touched Christ, fetched virtue from him.

(3) The promises are not made to strong faith—but to true faith. The promise does not say, he who has a giant faith, who can believe God's love through a frown, who can rejoice in affliction, who can work wonders, move mountains, stop the mouth of lions—shall be saved—but whoever believes, be his faith ever so small. A reed is but weak, especially when it is bruised; yet a promise is made to it. "A bruised reed, he shall not break." Matt 12:20.

(4) A weak faith may be fruitful. Weakest things multiply most. The vine is a weak plant—but it is fruitful. The thief on the cross, who was newly converted, was but weak in grace; but how many precious clusters grew upon that tender plant! He chided his fellow-thief. "Do you not fear God?" Luke 23:40. He judged himself, "We indeed suffer justly." He believed in Christ, when he said, "Lord." He made a heavenly prayer, "Remember me when you come into your kingdom." Weak Christians may have strong affections. How strong is the first love, which is after the first planting of faith!

(5) The weakest believer is a member of Christ as well as the strongest; and the weakest member of the mystic body, shall not perish. Christ will cut off rotten members—but not weak members. Therefore, Christian, be not discouraged. God, who would have us receive those who are weak in faith—will not himself refuse them. Rom 14:1.

REPENTANCE

"God has granted even the Gentiles, repentance unto life." Acts 11:18.

Repentance seems to be a bitter pill to take—but it is to purge out the bad humor of sin. By some Antinomian spirits it is cried down as a legal doctrine; but Christ himself preached it. "From that time Jesus began to preach, and to say, Repent," etc. Matt 4:17. In his last farewell, when he was ascending to heaven, he commanded that "Repentance should be preached in his name." Luke 24:47. Repentance is a pure gospel grace. The covenant of works would not admit of repentance; it cursed all who could not perform perfect and personal obedience. Gal 3:10. Repentance comes in by the gospel. It is the fruit of Christ's purchase—that repenting sinners shall be saved. It is wrought by the ministry of the gospel, while it sets before our eyes Christ crucified. Repentance is not arbitrary—but necessary; there is no being saved without it. "Except you repent, you shall all likewise perish." Luke 13:3. We may be thankful to God that he has left us this plank, after shipwreck.

I. I shall show first the COUNTERFEITS of repentance.

[1] Natural softness and tenderness of spirit. Some have a tender affection, arising from their constitution, whereby they are apt to weep and relent when they see any object of pity. These are not repenting tears: for many weep to see another's misery, who cannot weep at their own sin.

[2] Legal terrors. A man who has lived in a course of sin, at last is made sensible; he sees hell ready to devour him, and is filled with anguish and horror; but after a while the tempest of conscience is blown over, and he is quiet. He then concludes he is a true penitent, because he has felt some bitterness in sin—but this is not repentance. Judas had some trouble of mind. If anguish and trouble were sufficient for repentance, then the damned would be most penitent, for they are most in anguish of mind. There may be trouble of mind, where there is no grieving for the offence against God.

[3] A slight superficial sorrow. When God's hand lies heavy upon a man, as when he is sick or lame, he may vent a sigh or tear, and say, "Lord, have mercy;" yet this is not true repentance. Ahab did more than all this. "He rent his clothes, and fasted, and lay in sackcloth, and went softly." 1 Kings 21:27. His clothes were rent—but not his heart. The eye may be watery, and the heart flinty. An apricot may be soft outside—but it has a hard stone within.

[4] God motions rising in the heart. Every good motion is not repentance. Some think, that if they have motions in their hearts to break off their sins, and become religious, that this is repentance. As the devil may stir up bad motions in the godly, so the Spirit of God may stir up good motions in the wicked. Herod had many good thoughts and inclinations stirred up in him by John Baptist's preaching—yet he did not truly repent, for he still lived in incest.

[5] Vows and resolutions. What vows and solemn protestations do some make in their sickness, that if God should recover them—they will be new men—but afterwards they are as bad as ever! "You said, I will not transgress;" here was a resolution; "but for all this, she ran after her idols. "Under every green tree you wandered, playing the harlot." Jer 2:20.

[6] Leaving off some gross sin.

(1) A man may leave off some sins, and keep others. Herod reformed many things which were amiss—but kept his Herodias.

(2) An old sin may be left—to entertain a new one. A man may leave off riot and prodigality, and turn covetous; which is merely to exchange one sin for another.

These are the counterfeits of repentance. Now, if you find that yours is a counterfeit repentance, and you have not repented aright, mend what you have done amiss. As in the body, if a bone is set wrong, the surgeon has no way but to break it again, and set it aright; so you must do by repentance; if you have not repented aright, you must have your heart broken again in a godly manner, and be more deeply afflicted for sin than ever.

II. This brings me to show wherein repentance consists. It consists in two things: humiliation and transformation.

[1] Humiliation. "If their uncircumcised hearts be humbled." Lev 26:41. There is, as some say, a twofold humiliation, or breaking of the heart.

(1) Attrition; as when a rock is broken in pieces. This is done by the law, which is a hammer to break the heart.

(2) Contrition; as when ice is melted into water. This is done by the gospel, which is as a fire to "melt the heart." Jer 23:9. The sense of abused kindness causes contrition.

[2] Transformation, or change. "Be transformed by the renewing of your mind." Rom 12:2. Repentance works a change in the whole man. As when wine is put into a glass of water, it runs into every part of the water, and changes its color and taste; so true repentance does not rest in one part—but diffuses and spreads itself into every part.

(1) Repentance causes a change in the MIND. Before conversion, a man loves sin, and said in defense of it, as Jonah, "I do well to be angry;" chap 4:9; or I did well to swear, and break the Sabbath. When he becomes penitent, his judgment is changed, he looks upon sin as the greatest evil. The Greek word for repentance signifies after-wisdom; when, having seen how deformed and damnable a thing sin is, we change our mind. Paul, before conversion, truly thought he ought to do many things contrary to the name of Jesus (Acts 26:9); but, when he became a penitent, he was of another mind. "I count all things but loss for the excellency of the knowledge of Christ Jesus." Phil 3:8. Repentance causes a change of judgment.

(2) Repentance causes a change in the AFFECTIONS, which move under the will as the commander-in-chief. It metamorphoses the affections. It turns rejoicing in sin into sorrowing for sin; it turns boldness in sin—into holy shame; it turns the love of sin—into hatred of sin. As Ammon hated Tamar more than ever he loved her (2 Sam 13:15), so the true penitent hates sin more than ever he loved it. "I hate every false way." Psalm 119:104.

(3) Repentance works a change in the life. Though repentance begins at the heart, it does rest there—but goes into the life. It begins at the heart. "O Jerusalem, wash your heart." Jer 4:14. If the spring is corrupt—no pure stream can run from it. But though repentance begins at the heart, it does not rest there—but changes the life. What a change did repentance make in Paul! It changed a persecutor into a preacher. What a change did it make in the jailer! Acts 16:33. He took Paul and Silas, and washed their stripes, and set food before them. What a change did it make in Mary Magdalene! She who before kissed her lovers with wanton embraces, now kisses Christ's feet; she who used to curl her hair, and dress it with costly jewels, now makes it a towel to wipe Christ's feet; her eyes that used to sparkle with lust, and with impure glances to entice her lovers, now become fountains of tears to wash her Savior's feet; her tongue that used to speak vainly and loosely, now is an instrument set in tune to praise God. This change of life has two things in it:

[1] A breaking off sin. "Break off your sins by righteousness." Dan 4:27. This breaking off sin must have three qualifications.

(1) The breaking off sin must be UNIVERSAL—a breaking off all sin. One disease may kill as well as more. One sin lived in, may damn as well as more. The real penitent breaks off secret, gainful, habitual sins; he takes the sacrificing knife of mortification, and runs it through the heart of his dearest lusts!

(2) The breaking off sin must be SINCERE; it must not be out of fear—but upon spiritual grounds; as from antipathy and disgust, and a principle of love to God. If sin had not such evil effects, a true penitent would forsake it out of love to God. The best way to separate things that are frozen, is by fire. When sin and the heart are frozen together, the best way to separate them is by the fire of love. Shall I sin against a gracious Father, and abuse that love which pardons me?

(3) The breaking off sin must be PERPETUAL, so as never to have to do with sin any more. "What have I to do any more with idols?" Hos 14:8. Repentance is a spiritual divorce, which must be until death.

[2] Change of life has in it a returning unto the Lord. It is called "Repentance towards God." Acts 20:21. It is not enough, when we repent, to leave old sins; but we must engage in God's service; as when the wind leaves the west, it turns into a contrary corner. The repenting prodigal not only left his harlots—but arose and went to his father. Luke 15:18. In true repentance the heart points directly to God, as the needle to the north pole.

Use. Let us all set upon this great work of repentance; let us repent sincerely and speedily: let us repent of all our sins, our pride, rash anger, and unbelief. "Without repentance, no remission." It is not consistent with the holiness of God's nature to pardon a sinner while he is in the act of rebellion. O meet God, not with weapons—but tears in your eyes. To stir you up to a melting penitent frame:

(1) Consider what there is in sin, that you should continue in the practice of it. It is the "accursed thing." Josh 7:11. It is the spirit of evil, distilled. It defiles the soul's glory; it is like a stain to beauty. It is compared to a plague-sore. 1 Kings 8:38. Nothing so changes one's glory into shame as sin. Without repentance sin tends to final damnation. "The moment of sin passes, the guilt remains." Sin at first shows its color in the glass—but afterwards it bites like a serpent. Those locusts in Rev 9:7, are an emblem of sin: "On their heads were crowns like gold, and they had hair as the hair of women, and their teeth were as the teeth of lions, and there were stings in their tails." Sin unrepented of ends in tragedy. It has the devil for its father, shame for its companion, and death and damnation for its wages. Rom 6:23. What is there in sin then, that men should continue in it? Do no say that it is sweet. Who would desire the pleasure which kills?

(2) Repentance is very pleasing to God. There is no sacrifice, like a broken heart. "A broken and a contrite heart, O God, you will not despise." Psalm 51:17. Augustine caused this sentence to be written over his bed when he was sick. When the widow brought empty vessels to Elisha, the oil was poured into them. 2 Kings 4:6. Bring God the broken vessel of a contrite heart, and he will pour in the oil of mercy. Repenting tears are the joy of God and of angels. Luke 15:7. Doves delight to be about the waters; and surely God's Spirit, who once descended in the likeness of a dove, takes great delight in the waters of repentance. Mary stood at Jesus' feet weeping. Luke 7:38. She brought two things to Christ, tears and ointment; but her tears were more precious to Christ than her ointment.

(3) Repentance ushers in pardon. Therefore they are joined together. "Repentance and remission of sin." Luke 24:47. Pardon of sin is the richest blessing; it is enough to make a sick man well. "The inhabitant shall not say, I am sick; the people who dwell therein shall be forgiven their iniquity." Isa 33:24. Pardon settles upon us the richer charter of the promises. Pardoning mercy is the sauce which makes all other mercies relish the sweeter; it sweetens our health, riches, and honor. David had a crown of pure gold set upon his head. Psalm 21:3. That which David most blessed God for, was not that God had set a crown of gold upon his head—but that he had set a crown of mercy upon his head. "Who crowns you with mercies!" Psalm 103:4. What was this crown of mercy? You may see in ver 3: "Who forgives all your iniquities." David more rejoiced that he was crowned with forgiveness, than that he wore a crown of pure gold. Now, what is it that makes way for pardon of sin—but repentance? When David's soul was humbled and broken, the prophet Nathan brought him good news. "The Lord has put away your sin." 2 Sam 12:13.

But my sins are so great, that if I should repent, God would not pardon them!

God will not go from his promise. "Return, O backsliding Israel, says the Lord—and I will not cause my anger to fall upon you, for I am merciful." Jer 3:12. If your sins are as rocks—yet upon your repentance, the sea of God's mercy can drown them! "Wash yourselves and be clean!" Isa 1:16. Wash in the laver of repentance. "Come now, and let us reason together, says the Lord: though your sins are as scarlet—they shall be as white as snow;" ver 18. Manasseh was a crimson sinner; but when he humbled himself greatly, the golden scepter of mercy was held forth. When his head was a fountain to weep for sin—Christ's side was a fountain to wash away sin. It is not the greatness of sin—but impenitence, which destroys. The Jews, who had a hand in crucifying Christ, upon their repentance found the blood they had shed, was a sovereign balm to heal them. When the prodigal came home to his father, he had the robe and the ring put upon him, and his "father kissed him." Luke 15:20, 22. If you break off your sins, God will become a friend to you; all that is in God shall be yours; his power shall be yours, to help you; his wisdom shall be yours, to counsel you; his Spirit shall be yours, to sanctify you; his promises shall be yours, to comfort you; his angels shall be yours, to guard you; his mercy shall be yours, to save you.

(4) There is much sweetness in repenting tears. The soul is never more enlarged and inwardly delighted—than when it can melt kindly for sin. Weeping days are festival days. The Hebrew word to repent, signifies "to take comfort." "Your sorrow shall be turned into joy." John 16:20. Christ turns the water of tears into wine. David, who was the great mourner in Israel, was the sweet singer. And the joy which a true penitent finds, is a foretaste of the joy of paradise. The wicked man's joy turns to sadness; the penitent's sadness turns to joy. Though repentance seems at first to be thorny and bitter—yet from this thorn a Christian gathers grapes. All which considerations may open a vein of godly sorrow in our souls, that we may both weep for sin, and turn from it. If ever God restores comfort, it is to his mourners. Isa 57:18.

When we have wept, let us look up to Christ's blood for pardon. Say, as that holy man, "Lord, wash my tears in your blood!" We drop sin with our tears, and need Christ's blood to wash them.

This repentance must be not for a few days only, like the mourning for a friend, which is soon over—but it must be the work of our lives; godly sorrow must not be stopped until death. After sin is pardoned, we must repent. We run afresh upon the sore, "we sin daily, therefore must repent daily." Some shed a few tears for sin; and when, like the widow's oil, they have run awhile, they cease. Many, if the plaster of repentance begin to smart a little, pluck it off; whereas the plaster of repentance must still lie on, and not be plucked off until death, when, as all other tears, so these of godly sorrow shall be wiped away.

What shall we do to obtain a penitential frame of heart?

Seek to God for it. It is his promise to give a "heart of flesh" (Ezek 36:26); and to pour on us a spirit of mourning. Zech 12:10. Beg God's "Holy Spirit." "He causes his wind to blow, and the waters flow." Psalm 147:18. When the wind of God's Spirit blows upon us, then the waters of repentant tears will flow from us.

The Word of God

The third way to escape the wrath and curse of God, and obtain the benefit of redemption by Christ, is the diligent use of ordinances, in particular, "the Word, sacraments, and prayer."

I begin with the best of these ordinances.

The "Word . . . which effectually works in you who believe." 1 Thess 2:13.

What is meant by the word's working effectually?

The Word of God is said to work effectually when it has the good effect upon us, for which it was appointed by God; when it works powerful illumination and thorough reformation. "To open their eyes, and turn them from the power of Satan unto God." Acts 26:18. The opening of their eyes denotes illumination; and turning them from Satan to God denotes reformation.

How is the Word to be read and heard, that it may become effectual to salvation.

This question consists of two branches.

How may the Word be read effectually?

That we may so read the Word that it may conduce effectually to our salvation,

(1) Let us have a reverend esteem of every part of Scripture. "More to be desired are they than gold." Psalm 19:10. Value the book of God above all other books. It is a golden epistle, written by the Holy Spirit, and sent to us from heaven. More particularly to raise our esteem, the Scripture is a spiritual looking-glass, to dress our souls by. It shows us more than we can see by the light of natural conscience. This may discover gross sins; but the glass of the Word shows us heart-sins, vain thoughts, unbelief, etc. It not only shows us our spots—but washes them away. The Scripture is an armory, out of which we may fetch spiritual artillery to fight against Satan. When our Saviour was tempted by the devil, he fetched armor and weapons from Scripture; "it is written!" Matt 4:4, 7. The holy Scripture is a panacea, or universal medicine for the soul; it gives a recipe to cure deadness of heart, Psalm 119:50; pride, 1 Pet 5:5; and infidelity, John 3:36. It is a garden of remedies, where we may gather a herb or antidote to expel the poison of sin. The leaves of Scripture, like the leaves of the tree of life, are for the "healing of the nations." Rev 22:2. Should not this cause a reverential esteem of the Word?

(2) If we would have the written Word effectual to our souls, let us peruse it with "intenseness of mind." "Search the Scriptures." John 5:39. The Greek word signifies to search as for a "vein of silver." The Bereans "searched the Scriptures daily." Acts 17:11. The word signifies to make a meticulous and critical search. Apollo was mighty in the Scriptures. Acts 18:24. Some gallop over a chapter in haste—and get no good by it. If we would have the Word effectual and saving, we must mind and observe every passage of Scripture. That we may be diligent in the perusal of Scripture, consider that the Scripture is "the only standard of conduct"—the rule and platform by which we are to square our lives. It contains in it all things needful to salvation; what duties we are to do, and what sins we are to avoid. Psalm 19:7. God gave Moses a pattern how he would have the tabernacle made; and he was to go exactly according to the pattern. Exodus 25:9. The Word is the pattern God has given us in writing, for modeling our lives. How careful, therefore, should we be in pursuing and looking over this pattern!

As the written Word is our pattern, so it will be our judge. "The Word that I have spoken—the same shall judge him at the last day." John 12:48. We read of the opening of the books. Rev 20:12. One book which God will open is the book of the Scripture, and will judge men out of it. He will say, "Have you lived according to the rule of this Word?" The Word has a double work—to teach, and to judge.

(3) If we would have the written Word effectual, we must bring faith to the reading of it; believe it to be the Word of the eternal Jehovah. It comes with authority, and shows its commission from heaven. "Thus says the Lord!" It is of divine inspiration. 2 Tim 3:16. The oracles of Scripture must be surer to us than a voice from heaven. 2 Pet 1:18, 19. Unbelief enervates the virtue of Scripture, and renders it ineffectual. First men question the truth of the Scripture, and then fall away from it.

(4) If we would have the written Word effectual to salvation, we must delight in it as our spiritual cordial. "When your words came, I ate them; they were my joy and my heart's delight." Jer 15:16. All true solid comfort is fetched out of the Word. The Word, as Chrysostom says, is a spiritual garden, and the promises are the fragrant flowers or spices in this garden. How should we delight to walk among these beds of spices! Is it not a comfort, in all dubious perplexed cases, to have a Counselor to advise us? "Your testimonies are my counselors." Psalm 119:24, is it not a comfort to find our evidences for heaven? And where should we find them but in the Word? 1 Thess 1:4, 5. The Scripture is a sovereign elixir, or comfort, in an hour of distress. "Your promise revives me; it comforts me in all my troubles." Psalm 119:50. It can turn all our "water into wine." How should we take a great delight in the Word! They alone who come to the Word with delight, go from it with success.

(5) If we would have the Scripture effectual and saving, we must be sure, when we have read the Word, to hide it in our hearts. "I have hidden your word in my heart, that I might not sin against you." Psalm 119:11. The Word, locked up in the heart, is a preservative against sin. Why did David hide the Word in his heart? "That I might not sin against you." As one would carry an antidote with him when he comes near an infected place, so David carried the Word in his heart as a sacred antidote to preserve him from the infection of sin. When the sap is hid in the root, it makes the branches fruitful; when the seed is hid in the ground, the corn springs up; so, when the Word is hid in the heart, it brings forth good fruit.

(6) If we would have the written Word effectual, let us labor not only to have the light of it in our heads—but its power in our hearts! Let us endeavor to have it copied out, and written a second time in our hearts. "The law of his God is in his heart." Psalm 37:31. The Word says, "Be clothed with humility." 1 Pet 5:5. Let us be low and humble in our own eyes. The Word calls for sanctity. Let us labor to partake of the divine nature, and to have something conceived in us which is of the Holy Spirit. 2 Pet 1:4. When the Word is thus copied out into our hearts, and we are changed into its similitude, it is made effectual to us, and becomes a savor of life.

(7) When we read the holy Scriptures—let us look up to God for a blessing. Let us beg the Spirit of wisdom and revelation, that we may see the "deep things of God." Eph 1:17, 1 Cor 2:10. Ask God, that the same Spirit that wrote the Scripture would enable us to understand it. Pray that God would give us the "savor of his knowledge," that we may relish a sweetness in the Word we read. 2 Cor 2:14. David tasted it as "sweeter than the honeycomb." Psalm 19:10. Let us pray that God would not only give us his Word as a rule of holiness—but his grace as a principle of holiness!

How may we hear the Word that it may be effectual and saving to our souls?

(1) Give great attention to the Word preached. Let nothing pass, without taking special notice of it. "All the people were very attentive to hear him." Luke 19:48. They hung upon his lips. "Lydia was listening. The Lord opened her heart to pay attention to what was spoken by Paul." Acts 16:14. Give attention to the Word, as to a matter of life and death. For this purpose have a care to banish vain impertinent thoughts, which will distract yell, and take you off from the work in hand. These fowls will be coming to the sacrifice, therefore we must drive them away. Gen 15:2. An archer may take a right aim; but if one stands at his elbow, and jogs him when he is going to shoot, he will not hit the mark. Christians may have good aims in hearing; but take heed of impertinent thoughts which will jog and hinder you in God's service!

Banish dullness. The devil gives many hearers a sleepy drug—so that they cannot keep their eyes open at a sermon. They eat so much on the Lord's-day that they are more fit for the pillow and couch—than the temple! Frequent and customary sleeping at a sermon shows high contempt and irreverence of the ordinance. It gives a bad example to others; it makes your sincerity to be called in question; it is the devil's seedtime. "While men slept, his enemy came and sowed tares." Matt 13:25 O shake off drowsiness, as Paul shook off the viper! Be serious and attentive in hearing the Word. "For it is not a vain thing for you, it is your life." Deut 32:47. When people do not mind what God speaks to them in his Word—God as little minds what they say to him in prayer!

(2) If you would have the Word preached effectual, come with a holy appetite to the Word. 1 Pet 2:2. The thirsting soul is the thriving soul. In nature one may have an appetite and no digestion; but it is not so in religion. Where there is a great appetite for the Word, there is for the most part good digestion. Come with hungering of soul after the Word, and desire it, that it may not only please you but profit you. Look not at the garnishing of the dish—more than at the food. Look not at eloquence and rhetoric—more than solid matter. It argues both a wanton palate—to feed on sweets and dainties rather than on wholesome food.

(3) If you would have the preaching of the Word effectual, come to it with tenderness upon your heart. "Because your heart was tender." 1 Chron 22:5. If we preach to hard hearts, it is like shooting an arrow against a bronze wall—the Word does not enter. It is like setting a gold seal upon marble, which takes no impression. O come to the Word preached with a melting frame of heart! It is the melting wax, which receives the stamp of the seal; so, when the heart is in a melting frame, it will better receive the stamp of the preached Word. When Paul's heart was melted and broken for sin, he cried, "Lord, what will you have me to do?" Acts 9:6. Do not come with hard hearts. Who can expect a crop when the seed is sown upon stony ground?

(4) If you would have the Word effectual, receive it with meekness. "Receive with meekness the ingrafted Word." James 1:21. Meekness is a submissive frame of heart to the Word—a willingness to hear the counsels and reproofs of the Word. Contrary to this meekness, is fierceness of spirit, whereby men are ready to rise up in rage against the Word. Proud men, and guilty men, cannot endure to hear of their faults. Proud Herod put John in prison. Mark 6:17. The guilty Jews, being told of their crucifying Christ—stoned Stephen! Acts 7:59. To tell men of sin, is to hold a mirror to one that is deformed, who cannot endure to see his own face! Contrary to meekness—is stubbornness of heart, whereby men are resolved to hold fast their sins, let the Word say what it will. "We will burn incense unto the queen of heaven!" Jer 44:17. O take heed of this! If you would have the Word preached effectually, lay aside fierceness and stubbornness, and receive the Word with meekness. By meekness, the Word preached, comes to be ingrafted. As a good scion that is grafted in a bad stock changes the nature of the fruit and makes it taste sweet, so, when the Word is ingrafted into the soul, it sanctifies it, and makes it bring forth the sweet fruit of righteousness.

(5) Mingle the Word preached with faith. "The Word preached did not profit them—not being mixed with faith." Heb 4:2. If you leave out the chief ingredient in a medicine, it hinders the operation; do not leave out the ingredient of faith. Believe the Word, and so believe it as to apply it. When you hear Christ preached, apply him to yourselves. This is to put on the Lord Jesus. Rom 13:14. When you hear a promise spoken, apply it. This is to suck the flower of the promise—and turn it to honey!

(6) Be not only attentive in hearing—but retentive after hearing. "We ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip;" lest we should let them run out as water out of a sieve. Heb 2:1. If the ground does not retain the seed sown into it, there can be no good crop. Some have memories like leaking vessels—the sermons they hear are presently gone, and there is no good done. If food does not stay and digest in the stomach, it will not nourish. Satan labors to steal the Word out of the mind. "When they have heard, Satan comes immediately, and takes away the Word that was sown." Mark 4:15. Our memories should be like the chest of the ark—where the law was kept.

(7) Reduce your hearing to practice. Live on the sermons you hear. "I have done your commandments." Psalm 119:166. Rachel was not content that she was beautiful—but her desire was to be fruitful. What is a knowing head, without a fruitful heart? "Filled with the fruits of righteousness." Phil 1:11. It is obedience which crowns hearing. That hearing will never save the soul—which does not reform the life.

(8) Beg of God that he will accompany his Word with his presence and blessing. The Spirit must make all effectual. Ministers may prescribe the medicine—but it is God's Spirit must make it work. "He has his pulpit in heaven, who converts souls." Augustine. "While Peter yet spoke, the Holy Spirit fell on all those who heard." Acts 10:44. It is said, that the alchemist can draw oil out of iron. God's Spirit can produce grace in the most obdurate heart.

(9) If you would have the Word work effectually to your salvation, make it familiar to you. Discourse on what you have heard, when you come home. "My tongue shall speak of your Word." Psalm 119:172. One reason why some people get no more good by what they hear, is that they never speak to one another of what they have heard; as if sermons were such secrets that they must not be spoken of again; or as if it were a shame to speak of matters of salvation. "Those who feared the Lord spoke often one to another... and a book of remembrance was written." Mal 3:16.

Use one. Take heed, as you love your souls—that the Word does not become ineffectual to you. There are some to whom the Word preached is ineffectual.

(1) Such as censure the Word; who, instead of judging themselves, judge the Word.

(2) Such as live in contradiction to the Word. Isa 30:9.

(3) Such as are more hardened by the Word. "They made their hearts as an adamant stone." Zech 7:12. And when men harden their hearts willfully—God hardens them judicially. "Make their ears heavy." Isa 6:10. The Word to these is ineffectual. Would it not be sad, if a man's food did not nourish him; nay, if it should turn to poison! O take heed that the Word preached, be not ineffectual and to no purpose!

Use two. Consider three things:

(1) If the Word preached does us no good—there is no other way by which we can be saved. This is God's institution, and the main instrument which he uses to convert souls. "If they won't listen to Moses and the prophets, they won't listen even if someone rises from the dead." Luke 16:31. If an angel should come to you out of heaven, and preach of the excellency of the glorified estate, and the joys of heaven, and that in the most moving manner—if the Word preached does not persuade, neither would you be wrought upon by such an oration from heaven! If a damned spirit should come from hell, and preach to you in flames, and tell you what a place hell is, and roar out the torments of the damned—it might make you tremble—but it would not convert you, if the preaching of the Word will not do it!

(2) To come to the Word, and not be savingly wrought upon—is that which the devil is pleased with. He cares not though you hear frequently, if it is not effectually; he is not an enemy to hearing—but profiting. Though the minister holds out the breasts of the ordinances to you, the devil does not care—as long as you do not suck the sincere milk of the Word. The devil does not care how many sermon-pills you take, so long as they do not work upon your conscience.

(3) If the Word preached is not effectual to men's conversion—it will be effectual to their condemnation. The Word will be effectual one way or other; if it does not make your hearts better, it will make your chains heavier. We pity those who have not the Word preached—but it will be worse with those who are not sanctified by it. Dreadful is their case—who go loaded with sermons to hell! But I will conclude with the apostle, I am "persuaded better things of you, and things that accompany salvation." Heb 6:9.

The Lord's Supper

"While they were eating, Jesus took bread, gave thanks and broke it, and gave it to his disciples, saying, 'Take it; this is my body.' Then he took the cup, gave thanks and offered it to them, and they all drank from it. 'This is my blood of the covenant, which is poured out for many,' he said to them." Mark 14:22-24

The Lord's Supper is the most spiritual and sweetest ordinance that ever was instituted. Here we have to do more immediately with the person of Christ. In prayer, we draw near to God; in the sacrament, we become one with him. In prayer, we look up to Christ; in the sacrament, by faith, we touch him. In the Word preached, we hear Christ's voice; in the sacrament, we feed on him.

What names and titles in Scripture are given to the sacrament?

It is called,the Lord's table. 1 Cor 10:21. The Papists call it an altar, not a table. The reason is, because they turn the sacrament into a sacrifice, and pretend to offer up Christ corporally in the mass. It being the Lord's table, shows with what reverence and solemn devotion we should approach these holy mysteries. The Lord takes notice of the frame of our hearts when we come to his table. "The king came in to see the guests." Matt 22:11. We dress ourselves when we come to the table of some great monarch; so, when we are going to the table of the Lord, we should dress ourselves by holy meditation and heart consideration. Many think it is enough to come to the sacrament—but mind not whether they come in "due order." 1 Chron 15:13. Perhaps they had scarcely a serious thought beforehand, where they were going. All their dressing was by the looking-glass, not by the Bible. Chrysostom calls it, "The dreadful table of the Lord:" and so it is to such as come unworthily.

The sacrament is called the Lord's supper—to import, it is a spiritual feast. 1 Cor 11:20. It is a royal feast. God is at this feast. Christ, in both natures, God and man, is the matter of this supper.

It is called a communion. "The bread which we break, is it not the communion of the body of Christ?" 1 Cor 10:16. The sacrament being called a communion, shows:

(1) That this ordinance is for believers only, because none else can have communion with Christ in these holy mysteries. "Communion is based upon union." Faith alone, gives us union with Christ, and by virtue of this, we have communion with him in his body and blood. None but the spouse communicates with her husband; a stranger may drink of his cup—but she alone, has his heart, and communicates with him in a marital manner; so strangers may drink of the cup—but believers only drink of Christ's blood, and have communion with him.

(2) The sacrament being a communion, shows that it is "a symbol of love"—a bond of that unity and love which should be among Christians. "We being many are one body." 1 Cor 10:17. As many grains make one bread—so many Christians are one body. A sacrament is a love-feast. The primitive Christians, as Justin Martyr notes, had their holy salutations at the blessed supper, in token of that dearness of affection which they had to each other. It is a communion, therefore there must be love and union. The Israelites ate the Passover with bitter herbs; so must we eat the sacrament with bitter herbs of repentance—but not with bitter hearts of wrath and malice. The hearts of the communicants should be knit together with the bond of love. "You brag of your faith" says Augustine, "but show me your faith by your love to the saints." For, as in the sun, light and heat are inseparable, so faith and love are twisted together inseparably. Where there are divisions, the Lord's supper is not properly a communion but a disunion.

What is the Lord's supper?

It is a visible sermon, wherein Christ crucified is set before us; or, it is a sacrament of the New Testament, wherein by receiving the holy elements of bread and wine, our communion with Christ is signified and sealed up to us. Or it is a sacrament divinely instituted, wherein by giving and receiving bread and wine, Christ's death is showed forth, and the worthy receivers by faith, are made partakers of his body and blood, and all the benefits flowing from thence.

For further explaining the nature of the Lord's supper, I shall refer to its institution.

"Jesus took bread." Here is the master of the feast, or the institutor of the sacrament. The Lord Jesus took bread. He only is fit to institute a sacrament who is able to give virtue and blessing to it.

"He took bread." His taking the bread was one part of his consecration of the elements, and setting them apart for a holy use. As Christ consecrated the elements, so we must labor to have our hearts consecrated, before we receive these holy mysteries in the Lord's supper. How unfitting it is, to see any come to these holy elements, having hearts leavened with pride, covetousness, or envy! These, with Judas, receive the devil in the sop, and are no better than crucifiers of the Lord of glory.

"And blessed it." This is another part of the consecration of the element. Christ blessed it. He blesses and it shall be blessed. He looked up to heaven for a benediction upon this newly-founded ordinance.

"And broke it." The bread broken, and the wine poured out, signify to us the agony and ignominy of Christ's sufferings, the rending of Christ's body on the cross, and the effusion of blood which was distilled from his blessed side.

"And gave it to them." Christ's giving the bread, denotes giving himself and all his benefits to us freely. Though he was sold—yet he was given. Judas sold Christ—but Christ gave himself to us.

"He gave it to them;" that is, to the disciples. This is children's bread. Christ does not cast these pearls before swine. Whether Judas was present at the supper is controverted. I incline to think he was not, for Christ said to the disciples, "This is my blood, which is shed for you." Luke 22:20. He knew his blood was never shed effectually and intentionally for Judas. In eating the Passover, he gave Judas a sop, which was a bit of unleavened bread dipped in a sauce made with bitter herbs; Judas having received the sop, went out immediately. John 13:30. Suppose Judas was there, he received the elements—but not the blessing.

"Take, eat." This expression of eating denotes four things;

(1) The near mystic union between Christ and his saints. As the food which is eaten incorporates with the body, and becomes one with it, so, by eating Christ's flesh, and drinking his blood spiritually, we partake of his merits and graces, and are mystically "one with them." "I in them." John 17:23.

(2) "Take, eat." Eating shows the infinite delight the believing soul has in Christ. Eating is grateful and pleasing to the palate; so feeding on Christ by a lively faith is delicious. "The soul knows no sweeter food." Lactantius. No such sweet feeding—as on Christ crucified. This is a "feast of fat things, and wines on the lees well refined."

(3) "Take, eat." Eating denotes nourishment. As food is delicious to the palate, so it is nourishing to the body; so eating Christ's flesh and drinking his blood, is nutritive to the soul. The new creature is nourished at the table of the Lord to everlasting life. "Whoever eats my flesh, and drinks my blood, has eternal life." John 6:54.

(4) "Take, eat," shows the wisdom of God, who restores us by the same means by which we fell. We fell by taking and eating the forbidden fruit, and we are recovering again by taking and eating Christ's flesh. We died by eating the tree of knowledge, and we live by eating the tree of life.

"This is my body." These words have been much controverted between us and the Papists. "This is my body;" that is, by a metonymy—it is a sign and figure of my body. The Papists hold transubstantiation—that the bread, after consecration, is turned into the very substance of Christ's body. We say, we receive Christ's body spiritually; they say, they receive Christ's body physically; which is contrary to Scripture. Scripture affirms, that the heavens must receive Christ's body "until the times of the restitution of all things." Acts 3:21. Christ's body cannot be at the same time in heaven, and in the host. Aquinas says, "It is not possible by any miracle, that a body should be locally in two places at once." Besides, it is absurd to imagine that the bread in the sacrament should be turned into Christ's flesh, and that his body which was crucified before, should be made again of bread. So that, "This is my body," is, as if Christ had said, "This is a sign and representation of my body."

"And he took the cup." The cup is put by a metonymy for the wine in the cup. It signifies the blood of Christ shed for our sins. The taking of the cup denotes the abundance of merit in Christ, and the fullness of our redemption by him. He not only took the bread—but the cup.

"And when he had given thanks." Christ gave thanks that God had given these elements of bread and wine to be signs and seals of man's redemption by Christ. Christ's giving thanks shows his philanthropy, or love to mankind, who did so rejoice and bless God that lost man was now in a way of recovery, and that he should be raised higher in Christ, than ever he was in innocence.

"He gave the cup to them." Why then dare any withhold the cup? This is to pollute and curtail the ordinance, and alter it from its primitive institution. Christ and his apostles administered the sacrament in both kinds, the bread and the cup. 1 Cor 11:24, 25. The cup was received in the ancient church for the space of 1400 years, as is confessed by two Popish councils. Christ says expressly, "Drink from it, all of you." As foreseeing the sacrilegious impiety of the church of Rome, in keeping back the cup from the people. The Popish council of Constance speaks plainly but impudently, "That although Christ instituted and administered the sacrament in both kinds, the bread and the wine—yet the authority of the holy canons, and the customs of the mother church, think good to deny the cup to the laity." Thus, as the Popish priests make Christ but half a Savior, so they administer to the people but half a sacrament. The sacrament is Christ's last will and testament "This is my blood of the New Testament." Now, to alter or take away anything from a man's will and testament, is great impiety. What is it to alter and mangle Christ's last will and testament? Sure it is a high affront to Christ.

What are the ends of the Lord's supper?

(1) It is an ordinance appointed to confirm our faith. "Except you see signs, you will not believe." John 4:48. Christ sets the elements before us, that by these signs our faith may be strengthened. As faith comes by hearing, so it is confirmed by seeing Christ crucified. The sacrament is not only a sign to represent Christ—but a seal to confirm our interest in him.

(2) The end of the sacrament is to keep up the "memory of Christ's death." "This do you in remembrance of me." 1 Cor 11:25. If a friend gives us a ring at his death, we wear it to keep up the memory of our friend; much more ought we to keep the memorial of Christ's death in the sacrament. His death lays a foundation for all the magnificent blessings which we receive from him. The covenant of grace was agreed on in heaven—but sealed upon the cross. Christ has sealed all the articles of peace in his blood. Remission of sin flows from Christ's death. "This is my blood of the New Testament, which is shed for many, for the remission of sins." Matt 26:28. Consecration, or making us holy, is the fruit of Christ's death. "How much more shall the blood of Christ purge your conscience?" Heb 9:14. Christ's intercession is made available to us by virtue of his death. He could not have been admitted an advocate, if he had not been first a sacrifice. Our entering into heaven is the fruit of his blood. Heb 10:19. He could not have prepared mansions for us, if he had not first purchased them by his death: so that we have great cause to commemorate his death in the sacrament.

In what manner are we to remember the Lord's death in the sacrament?

It is not only a historical remembrance of Christ's death and passion. Judas remembered his death and betrayed him; and Pilate remembered his death and crucified him. Our remembering his death in the sacrament must be:

[1] A mournful remembrance. We should not be able to look on Christ crucified, with dry eyes. "They shall look on him whom they have pierced, and mourn over him." Zech 12:10. O Christian, when you look on Christ in the sacrament, remember how often you have crucified him! The Jews did it but once, you often. Every oath is a nail with which you pierce his hands; every unjust sinful action is a spear with which you wound his heart. Oh, remember Christ with sorrow—to think you should make his wounds bleed afresh!

[2] It must be a joyful remembrance. "Abraham rejoiced to see my day." John 8:56. When a Christian sees a sacrament-day approaching, he should rejoice. This ordinance of the supper is a pledge of heaven; it is the looking-glass in which we see him whom our souls love; it is the chariot by which we are carried up to Christ. When Jacob saw the wagons and the chariots which were to carry him to his son Joseph, his spirit revived. Gen 45:27. God has appointed the sacrament on purpose—to cheer and revive a sad heart. When we look on our sins we have cause to mourn; but when we see Christ's blood shed for our sins we rejoice. In the sacrament our needs are supplied, our strength is renewed; there we meet with Christ—and does not this call for joy? A woman who has been long debarred from the society of her husband, is glad of his presence. At the sacrament the believing spouse meets with Christ; he says to her, "All I have is yours; my love is yours, to pity you; my mercy is yours, to save you." How can we think in the sacrament on Christ's blood shed, and not rejoice? Christ's blood is the key which opens heaven—else we had been all shut out.

(3) The end of the sacrament is to work in us an endeared love to Christ. When Christ bleeds for us, well may we say, "Behold how he loved us!" Who can see Christ die and not be "love-sick?" That is a heart of stone—which Christ's love will not melt!

(4) The end of the sacrament is the mortifying of corruption. To see Christ crucified for us—is a means to crucify sin in us. His death, like the water of jealousy, makes the thigh of sin to rot. Numb 5:27. How can a wife endure to see the knife which killed her husband? How can we endure those sins—which made Christ veil his glory and shed his blood? When the people of Rome saw Caesar's bloody robe, they were incensed against those who slew him. Sin has rent the white robe of Christ's flesh and dyed it of a crimson color. The thoughts of this should make us seek to be avenged on our sins.

(5) Another end is the nourishment and increase of all the graces, hope, zeal, and patience. The Word preached begets grace, the Lord's supper nourishes it. The body by feeding increases strength, so the soul by feeding on Christ sacramentally. "When my spiritual strength begins to fail, I know a remedy," says Bernard, "I will go to the table of the Lord; there will I drink and recover my decayed strength." There is a difference between dead stones and living plants. The wicked, who are stones, receive no spiritual increase; but the godly, who are plants of righteousness, being watered with Christ's blood, grow more fruitful in grace.

WHY are we to receive this holy supper?

(1) Because it is an incumbent duty. "Take, eat." And observe, it is a command of love. If Christ had commanded us some great matter—would we not have done it? "If the prophet had bid you do some great thing—would you not have done it?" 2 Kings 5:13. If Christ had enjoined us to have given him thousands of rams, or to have parted with the fruit of our bodies—would we not have done it? Much more when he only says, "Take," and "Eat." Let my broken body feed you; let my blood poured out, save you. "Take," and "Eat." This is a command of love, and shall we not readily obey?

(2) We are to celebrate the Lord's supper, because it is provoking Christ to stay away. "Wisdom has furnished her table." Proverbs 9:2. So Christ has furnished his table, set bread and wine (representing his body and blood) before his guests, and when they willfully turn their backs upon the ordinance, he looks upon it as slighting his love, and it makes the fury rise up in his face. "For I say unto you, that none of those men which were bidden, shall taste of my supper." Luke 14:24. I will shut them out of my kingdom, I will provide them a black banquet, where weeping shall be the first course, and gnashing of teeth the second course!

Should the Lord's supper be often administered?

Yes. "As often as you eat this bread." 1 Cor 11:26. The ordinance is not to be celebrated once in a year, or once only in our lives—but often. A Christian's own necessities may make him come often hither. His corruptions are strong, therefore he had need come often hither for an antidote to expel the poison of sin. His graces are weak. Grace is like a lamp, which if it is not often fed with oil, is apt to go out. Rev 3:2. How then do they sin against God, who come but very seldom to this ordinance! Can they thrive who for a long time forbear their food? Others there are, who wholly forbear, which is a great contempt offered to Christ's ordinance. They tacitly say, "Let Christ keep his feast to himself!" What a contrary piece is a man! He will eat when he should not, and he will not eat when he should. When God says, "Eat not of this forbidden fruit;" then he will be sure to eat! When God says, "Eat of this bread, and drink of this cup;" then he refuses to eat!

Are all to come promiscuously to this holy ordinance?

No! for that were to make the Lord's table an ordinary. Christ forbids to "cast pearls before swine." Matt 7:6. The sacramental bread is children's bread, and it is not to be cast to the profane. As, at the giving of the law God set bounds about the mount that none might touch it, so God's table should be guarded, that the profane should not come near. Exodus 19:12. In primitive times, after sermon was done, and the Lord's supper was about to be celebrated, an officer stood up and cried, "Holy things for holy men;" and then several of the congregation departed. "I would have my hand cut off," says Chrysostom, "rather than I would give Christ's body and blood to the profane." The wicked do not eat Christ's flesh—but tear it; they do not drink his blood—but spill it. These holy mysteries in the sacraments are mysteries, which the soul is to tremble at. Sinners defile the holy things of God, they poison the sacramental cup. We read that the wicked are to be set at Christ's feet, not at his table. Psalm 110:1.

That we may receive the supper of the Lord worthily, and that it may become efficacious:

I. We must solemnly PREPARE ourselves before we come. We must not rush upon the ordinance crudely and irreverently—but come in due order. There was a great deal of preparation for the Passover, and the sacrament comes in the place of it. 2 Chron 30:18, 19. This solemn preparation for the ordinance consists:

[1] In examining ourselves.

[2] In dressing our souls before we come, which is by washing in the water of repentance and by exciting the habit of grace into exercise.

[3] In begging a blessing upon the ordinance.

[1] Solemn preparation for the sacrament consists in SELF-EXAMINATION. "But let a man examine himself, and so let him eat." 1 Cor 11:28. It is not only a counsel—but a command: "Let him examine himself. " As if a king should say, "Let it be enacted." These elements in the supper having been consecrated by Jesus Christ to a high mystery, represent his body and blood; therefore there must be preparation; and if preparation, there must be first self-examination. Let us be serious in examining ourselves, as our salvation depends upon it. We are curious in examining other things; we will not take gold until we examine it by the touchstone; we will not take land before we examine the title; and shall we not be as exact and curious in examining the state of our souls?

What is required for this self-examination?

There must be a solemn retirement of the soul. We must set ourselves apart, and retire for some time from all secular employment, that we may be more serious in the work. There is no casting up accounts in a crowd; nor can we examine ourselves when we are in a crowd of worldly business. We read, that a man who was in a journey might not come to the Passover, because his mind was full of secular cares, and his thoughts were taken up about his journey. Num 9:13. When we are upon self-examining work, we had not need to be in a hurry, or have any distracting thoughts—but to retire and lock ourselves up in our closets, that we may be more intent upon the work.

What is self-examination?

It is the setting up a court of conscience and keeping a register there, that by a strict scrutiny a man may see how matters stand between Got and his soul. It is a spiritual inquisition, a heart-anatomy, whereby a man takes his heart in pieces, as a watch, and sees what is defective therein. It is a dialogue with one's self "I commune with my own heart." Psalm 77:6. David called himself to account, and interrogates his own heart. Self-examination is a critical enquiry or search. As the woman in the parable lighted a candle and searched for her lost coin, so conscience is the candle of the Lord. Luke 15:8. Search with this candle what you can find wrought by the Spirit in you.

What is the rule by which we are to examine ourselves?

The rule or measure by which we must examine ourselves is the Holy Scripture. We must not make our own reason, or the good opinion which others have of us—a rule to judge of ourselves. As the goldsmith brings his gold to the touchstone, so we must bring our hearts to a Scripture touchstone. "To the law and to the testimony." Isa 8:20. What says the Word? Are we divorced from sin? Are we renewed by the Spirit? Let the Word decide whether we are fit communicants or not. We judge of colors by the sun, so we must judge of the state of our souls by the sunlight of Scripture.

What are the principal reasons for self-examination before we approach the Lord's supper?

(1) It is a duty imposed: "Let him examine himself." The Passover was not to be eaten raw. Exodus 12:9. To come to such an ordinance slightly, without examination, is to come in an undue manner, and is like eating the Passover raw.

(2) We must examine ourselves before we come, because it is not only a duty imposed—but opposed. There is nothing to which the heart is naturally more averse than self-examination. We may know that duty to be good, which the heart opposes. But why does the heart so oppose it? Because it crosses the tide of corrupt nature, and is contrary to flesh and blood. The heart is guilty; and does a guilty person love to be examined? The heart opposes it; therefore set upon it; for that duty is good, which the heart opposes.

(3) Because self-examination is a needful work. Without it, a man can never tell how it is with him, whether he has grace or not; and this must needs be very uncomfortable. He knows not, if he should die presently—what will become of him, to what coast he shall sail, whether to hell—or heaven! As Socrates said, "I am about to die, and the gods know whether I shall be happy or miserable." How needful, therefore, is self-examination; that a man by search may know the true state of his soul, and how it will go with him to eternity!

Self-examination is needful, with respect to the excellence of the sacrament. Let him eat "of that bread," that excellent bread, that consecrated bread, that bread which is not only the bread of the Lord—but the bread, the Lord. 1 Cor 11:28. Let him drink "of that cup;" that precious cup, which is perfumed and spiced with Christ's love; that cup which holds the blood of God sacramentally. Cleopatra put a jewel in a cup, which contained the price of a kingdom! This sacred cup we are to drink of, enriched with the blood of God, is above the price of a kingdom; it is more worth than heaven. Therefore, coming to such a royal feast, having a whole Christ, both his divine and human nature to feed on, how should we examine ourselves beforehand, that we may be fit guests for such a magnificent banquet!

Self-examination is needful, because God will examine us. That was a sad question, "Friend, how did you get in here without wedding clothes?" Matt 22:12. Men are reluctant to ask themselves the question, "O my soul! are you a fit guest for the Lord's table?" Are there not some sins you have to bewail? Are there not some evidences for heaven that you have to get?" Now, when people will not ask themselves the question, then God will bring the question to them, "How did you get in here to my table, not prepared? How did you get in here, with an unbelieving or profane heart?" Such a question will cause a heart-trembling. God will examine a man, as the chief captain would Paul—with scourging! Acts 22:24. It is true that the best saint, if God should weigh him in the balance, would be found lacking: but, when a Christian has made an impartial search, and has labored to deal uprightly between God and his own soul, Christ's merits will cast in some grains of allowance into the scales!

Self-examination is needful, because of secret corruption in the heart—which will not be found out, without searching. There are in the heart, "hidden pollutions." Augustine. It is with a Christian, as with Joseph's brethren, who, when the steward accused them of having the cup, were ready to swear they had it not; but upon search it was found in one of their sacks. Little does a Christian think what pride, atheism, immorality is in his heart—until he searches it! If there is therefore such hidden wickedness, like a spring running under ground, we had need examine ourselves, that finding out our secret sin, we may be humbled and repent. Hidden sins, if not searched out, defile the soul. If corn lies long in the chaff, the chaff defiles the corn. Just so, sins long hidden defile our duties. Needful therefore it is, before we come to the holy supper, to search out these hidden sins, as Israel searched for leaven before they came to the Passover.

Self-examination is needful, because without it we may easily have a cheat put upon us. "The heart is deceitful above all things." Jer 17:9. Many a man's heart will tell him he is fit for the Lord's table. As when Christ asked the sons of Zebedee, "Are you able to drink of the cup that I shall drink of?" Matt 20:22. Can you drink such a bloody cup of suffering? "They said unto him—We are able!" So the heart will suggest to a man, that he is fit to drink of the sacramental cup, that he has on the wedding-garment. Augustine. "The heart is a great impostor." As a cheating tradesmen will put one off with bad wares, so the heart will put a man off with seeming grace, instead of saving grace. A tear or two shed—is repentance; a few lazy desires—are faith. Just as blue and red flowers growing among corn, look like good flowers—but are beautiful only weeds. The foolish virgins' vessels looked as if they had oil in them—but they had none. Therefore, to prevent a cheat, that we may not take false grace instead of true—we had need make a thorough search of our hearts before we come to the Lord's table.

Self-examination is needful, because of the false fears which the godly are apt to nourish in their hearts, which make them go sad to the sacrament. As those who have no grace, for lack of examining, presume; so those who have grace, for lack of examining, are ready to despair. Many of God's children look upon themselves through the black spectacles of fear. They fear Christ is not formed in them, they fear they have no right to the promise; and these fears in the heart cause tears in the eye; whereas, would they but search and examine, they might find they had saving grace. Are not their hearts humbled for sin? What is this but the bruised reed? Do not they weep after the Lord? What are these tears—but seeds of faith? Do they not thirst after Christ in an ordinance? What is this—but the new creature crying for the breast? Here are, you see, seeds of grace; and, would Christians examine their hearts, they might see there is something of God in them, and so their false fears would be prevented, and they might approach with comfort to the holy mysteries in the Eucharist.

Self-examination is needful with respect to the danger of coming unworthily without it. He "shall be guilty of the body and blood of the Lord." 1 Cor 11:27. "It is as if he were butchering Christ!" Grotius. God reckons with him—as with a crucifier of the Lord Jesus! He does not drink Christ's blood—but sheds it; and so brings that curse upon him, as when the Jews said, "His blood be upon us and our children!" Nothing is more comfortable—than the virtue of Christ's blood; nothing is more dreadful—than the guilt of it!

(4) We must examine ourselves before the sacrament, on account of the difficulty of the work. Difficulty raises a noble spirit. Self-examination is difficult, because it is an inward work, it lies with the heart. External acts of devotion are easy; to lift up the eye, to bow the knee, to read over a few prayers, is as easy as for the Papists to count over a few rosary beads! But to examine a man's self, to take the heart in pieces, to make a Scripture-trial of our fitness for the Lord's supper, is not easy. Contemplative acts are hardest. The eye cannot see itself, except in a looking-glass; so we must have the looking-glass of the Word and conscience to see our own hearts. It is easy to spy the faults of others; but it is hard to find our own faults! Self-examination is difficult, with regard to self-love. As ignorance blinds, so self-love flatters. What Solomon says of love, "Love covers all sins," is most true of self-love. Proverbs 10:12. To a man looking upon himself in the flattering looking-glass of self-love—his virtues appear greater than they are, and his sins less. Self-love makes a man rather excuse himself, than examine himself; self-love makes one think the best of himself; and he who has a good opinion of himself, does not suspect himself; and not suspecting himself, he is not forward to examine himself. The work, therefore, of self-examination being so difficult, requires the more impartiality and industry. Difficulty should be a spur to diligence.

(5) We must examine ourselves before we come, because of the benefit of self-examination. The benefit is great whatever way it terminates. If, upon examination, we find that we have no grace in truth, the mistake is discovered, and the danger prevented; if we find that we have true grace, we may take the comfort of it. He who, upon search, finds that he has the least degree of grace—he is like one who has found his box of evidences; he is a happy man; he is a fit guest at the Lord's table; he is heir to all the promises; he is as sure to go to heaven—as if he were in heaven already!

What must we examine?

(1) We must examine our SINS. Search if any dead fly spoils sweet ointment. When we come to the sacrament, as the Jews did before the Passover, we should search for leaven, and having found it we should burn it!

Let us search for the leaven of PRIDE. This sours our holy things. Will a humble Christ be received into a proud heart? Pride keeps Christ out. "Its presence within blocks the entrance of any other." To a proud man Christ's blood has no virtue; it is like a cordial put into a dead man's mouth, which loses its virtue. Let us search for the leaven of pride, and cast it away.

Let us search for the leaven of AVARICE. The Lord's supper is a spiritual mystery, to represent Christ's body and blood; what would an earthly heart do here? The earth puts out the fire; so earthliness quenches the fire of holy love. The earth is "the heaviest of the elements"—it cannot ascend. A soul beslimed with earth, cannot ascend to heavenly meditations. "Covetousness, which is idolatry." Col 3:5. Will Christ come into the heart where there is an idol? Search for this leaven before you come to this ordinance. How can an earthly heart converse with that God which is a spirit? Can a clod of earth kiss the sun?

Search for the leaven of HYPOCRISY. "Beware of the leaven of the Pharisees, which is hypocrisy." Luke 12:1. Aquinas describes it as "the counterfeiting of virtue." The hypocrite is a living pageant, he only makes a show of religion; he gives God his knee—but no heart; and God gives him bread and wine in the sacrament—but no Christ. Oh, let us search for this leaven of hypocrisy and burn it!

(2) We must examine our GRACES. I shall instance one only—our KNOWLEDGE.

We are to examine whether we have knowledge, or we cannot give God a reasonable service. Rom 12:1. Knowledge is a necessary requisite in a communicant; without it there can be no fitness for the sacrament. A person cannot be fit to come to the Lord's table, who has no goodness; but without knowledge the mind is not good. Proverbs 19:2. Some say they have good hearts, though they lack knowledge; as if one should say, his eye is good—but it lacks sight. Under the law, when the plague of leprosy was in a man's head, the priest was to pronounce him unclean. The ignorant person has the plague in his head, he is unclean; ignorance is the womb of sin. 1 Pet 1:14. Therefore it is requisite, before we come, to examine what knowledge we have in the main fundamentals of religion. Let it not be said of us, that "unto this day the veil is upon their heart." 2 Cor 3:15. In this intelligent age, we cannot but have some insight into the mysteries of the gospel. I rather fear, we are like Rachel, who was fair and well-sighted—but barren: therefore,

Let us examine whether our knowledge be rightly qualified. Is it influential. Does our knowledge warm our heart? "Clearness in the understanding, breeds zeal in the doing." Saving knowledge not only directs, but quickens; it is the light of life. John 8:12. Is our knowledge practical? We hear much; do we love the truths we know? That is the right knowledge which not only adorns the mind—but reforms the life.

[2] This solemn preparation for the sacrament consists in dressing our souls before we come. This soul-dress is in two things:

(1) Washing in the lever of repenting tears. To come to this ordinance with the guilt of any sin unrepented of, makes way for further hardening of the heart, and gives Satan fuller possession of it. "They shall look on me whom they have pierced—and they shall mourn for him." Zech 12:10. The cloud of sorrow must drop into tears. We must grieve as for the pollution, so for the unkindness in every sin which is against Christ's love who died for us. When Peter thought of Christ's love in calling him out of his unregeneracy to make him an apostle, and to carry him up to the mount of transfiguration, where he saw the glory of heaven in a vision, and then of his denying Christ—it broke his heart: "he wept bitterly." Matt 26:75. To think, before we come to a sacrament, of sins against the heart-mercies of God the Father, the bleeding wounds of God the Son, the blessed inspirations of God the Holy Spirit—is enough to fill our eyes with tears, and put us into a holy agony of grief and compunction. We must be distressed for sin, be divorced from it. Before the serpent drinks, it casts up its poison; in this we must be wise as serpents. Before we drink of the sacramental cup, we must cast up the poison of sin by repentance. Augustine, "He truly bewails the sins he has committed, who does not commit the sins he has bewailed."

(2) The soul-dress is the exciting and stirring up the habit of grace into a lively exercise. "I put you in remembrance, that you stir up the gift of God which is in you," that is, the gifts and graces of the Spirit. 2 Tim 1:6. The Greek word to stir up, signifies to blow up grace into a flame. Grace is often like fire in the embers, which needs blowing up. It is possible that even a godly man may not come so well disposed to this ordinance, because he has not before taken pains with his heart, to come in due order, to stir up grace into vigorous exercise; and though he does not eat and drink damnation—yet he does not receive consolation in the sacrament.

[3] A solemn preparation for the sacrament, consists in begging God's blessing upon the ordinance. The efficacy of the sacrament depends upon the blessing of the Spirit. In the institution, Christ blessed the elements: "Jesus took bread and blessed it." The sacrament will do us good, no farther than it is blessed to us. We ought, before we come, to pray for a blessing, that it may not only be a sign to represent—but a seal to confirm, and an instrument to convey Christ and all his benefits to us. We are to pray that this great ordinance may be poison to our sins, and food to our graces. As with Jonathan, when he tasted the honeycomb, "and his eyes were enlightened;" so by receiving this holy Eucharist, our eyes may be enlightened to "discern the Lord's body." 1 Sam 14:27. Thus should we implore a blessing upon the ordinance before we come. The sacrament is like a tree hung full of fruit—but none of this fruit will fall, unless shaken by the hand of prayer.

II. That the sacrament may be effectual to us, there must be a right participation of it, which consists in four things.

[1] A right participation of the supper is, when we draw near to God's table in a humble sense of our UNWORTHINESS. We do not deserve one crumb of the bread of life; we are poor indigent creatures, who have lost our glory; and are like a vessel that is shipwrecked! We smite on our breasts, as the publican, "God be merciful to us sinners." This is partaking of the ordinance aright. It is part of our worthiness—to see our unworthiness.

[2] We rightly partake when at the Lord's table we are filled with breathing of soul and inflamed desires after Christ, which nothing can quench but his blood. "Blessed are those who thirst." Matt 5:6. They are blessed not only when they are filled—but while they are thirsting.

[3] A right participation of the supper is, when we receive it in FAITH. Without faith we get no good. What is said of the Word preached, it "did not profit them, not being mixed with faith," is true of the sacrament. Heb 4:2. Christ turned stones into bread; unbelief turns the bread into stones—which do not nourish. We partake aright when we come in faith. Faith has a twofold act, an adhering, and an applying. By the first we go over to Christ, by the second we bring Christ over to us. Gal 2:20. This is the grace we must set to work. Acts 10:43. Philo calls it, "the eye of faith." It is the eagle-eye that discerns the Lord's body; it causes a virtual contact, it touches Christ. Christ said to Mary, "Touch me not," etc. John 20:17. She was not to touch him with the hands of her body; but he says to us, "Touch me," touch me with the hand of your faith. Faith makes Christ present to the soul. The believer has a real presence in the sacrament. The body of the sun is in the sky—but the light of the sun is in the eye. Christ's essence is in heaven—but he is in a believer's heart by his light and influence. "That Christ may dwell in your hearts by faith." Eph 3:17. Faith is the palate which tastes Christ. 1 Pet 2:3. It causes the bread of life to nourish. "Believe and you have fed." Augustine. Faith makes us one with Christ. Eph 1:23. Other graces make us like Christ; faith makes us members of Christ.

[4] We partake aright of the sacrament when we receive it in LOVE.

(1) Love to Christ. Who can see Christ pierced with a crown of thorns, sweating in his agony, bleeding on the cross—but his heart must needs be endeared in love to him? How can we but love him who has given his life a ransom for us? Love is the spiced wine and juice of the pomegranate which we must give to Christ. Canticles 8:2. Our love to this superior and blessed Jesus must exceed our love to other things; as the oil runs above the water. Though we cannot, with Mary, bring our body ointment to anoint his body, we do more than this, whence bring him our love, which is sweeter to him than all ointments and perfumes.

(2) Love to the saints. This is a love-feast. Though we must eat it with the bitter herbs of repentance—yet not with the bitter herbs of malice. Were it not sad if all the food we eat, should turn to our hurt? He who comes in malice to the Lord's table, turns all he eats to his hurt. "He eats and drinks damnation to himself." 1 Cor 11:29. "Come in love." It is with love, as with fire which you keep all the day upon the hearth—but at special times, you make larger. We must have love to all; but to the saints, who are our fellow-members here, we must draw out the fire of our love larger; and must show the largeness of our affections to them, by prizing them, by choosing their company, by doing all offices of love to them, by counseling them in their doubts, comforting them in their fears, and supplying them in their needs. Thus one Christian may be an Ebenezer to another, and as an angel of God to him. The sacrament cannot be effectual to him who does not receive it in love. If a man drinks poison and then takes a cordial, the cordial will do him little good, so he who has the poison of malice in his soul, the cordial of Christ's blood will do him no good; come therefore in love and charity.

Use one. Learn how precious this sacrament should be to us. It is a sealed deed to make over the blessings of the new covenant to us. A small piece of wax put to a parchment is made the instrument to confirm a rich conveyance or lordship to another; so these elements in the sacrament of bread and wine, though in themselves of no great value—yet being consecrated to be seals to confirm the covenant of grace to us, are of more value than all the riches of the Indies.

Use two. The sacrament being such a holy mystery, let us come to it with holy hearts. There is no receiving a crucified Christ but into a consecrated heart. Christ in his conception lay in a pure virgin's womb, and, at his death, his body was wrapped in clean linen, and put into a new virgin tomb, never yet defiled. If Christ would not lie in an unclean grave—surely he will not be received into an unclean heart. "Be clean, you who bear the vessels of the Lord." Isa 52:11. If those who carried the vessels of the Lord were to be holy, those who are to be the vessels of the Lord, and are to hold Christ's blood and body, ought to be holy.

Use three. Christ's body and blood in the sacrament are a most sovereign elixir or comfort to a distressed soul. Having poured out his blood, God's justice is fully satisfied. There is in the death of Christ enough to answer all doubts. What if sin is the poison—the flesh of Christ is an antidote against it! What if sin be red as scarlet—is not Christ's blood of a deeper color, and can wash away sin? If Satan strikes us with his darts of temptation—here is a precious balm out of Christ's wounds to heal us. Isa 53:5. What though we feed upon the bread of affliction—so long as in the sacrament we feed upon the bread of life? Christ received aright sacramentally, is a universal medicine for healing, and a universal cordial for cheering our distressed souls!

PRAYER

"But I give myself unto prayer." Psalm 109:4.

I shall not here expatiate upon prayer, as it will be considered more fully in the Lord's prayer. It is one thing to pray, and another thing to be given to prayer. He who prays frequently, is said to be given to prayer; as he who often distributes alms, is said to be given to charity. Prayer is a glorious ordinance, it is the soul's trading with heaven. God comes down to us by his Spirit—and we go up to him by prayer.

What is prayer?

It is an offering up of our desires to God for things agreeable to his will, in the name of Christ.

"Prayer is offering up our desires;" and therefore called making known our requests. Phil 4:6. In prayer we come as humble petitioners, begging to have our suit granted. It is "offering up our desires to God." Prayer is not to be made to any but God. The Papists pray to saints and angels, who know not our grievances. "Abraham is ignorant of us." Isa 63:16. All angel-worship is forbidden. Col 2:18, 19. We must not pray to any but whom we may believe in. "How shall they call on him in whom they have not believed?" Rom 10:14. We cannot believe in an angel, therefore we must not pray to him.

Why must prayer be made to God alone?

(1) Because he only hears prayer. "Oh you who hear prayer." Psalm 65:2. Hereby God is known to be the true God, in that he hears prayer. "Hear me, O Lord, hear me, that this people may know that you are the Lord God." 1 Kings 18:37.

(2) Because God only can help. We may look to second causes, and cry, as the woman did, "Help, O king." And he said, "If the Lord does not help you, whence shall I help you?" 2 Kings 6:26, 27. If we are in outward distress, God must send from heaven and save; if we are in inward agonies, he only can pour in the oil of joy; therefore prayer is to be made to him only.

We are to pray "for things agreeable to his will." When we pray for outward things, for riches or children, perhaps God sees these things not to be good for us. Our prayers should comport with his will. We may pray absolutely for grace; "For this is the will of God—even your sanctification." 1 Thess 4:3. There must be no strange incense offered. Exodus 30:9. When we pray for things which are not agreeable to God's will, it is offering strange incense.

We are to pray "in the name of Christ." To pray in the name of Christ, is not only to mention Christ's name in prayer—but to pray in the hope and confidence of his merits. "Samuel took a lamb and offered it," etc. 1 Sam 7:9. We must carry the lamb Christ in the arms of our faith, and so shall we prevail in prayer. When Uzziah would offer incense without a priest, God was angry, and struck him with leprosy. 2 Chron 26:16. When we do not pray in Christ's name, in the hope of his mediation, we offer up incense without a priest; and what can we expect but to meet with rebukes, and to have God answer us by dreadful things?

What are the several PARTS of prayer?

(1) Confession—which is the acknowledgment of sin.

(2) Supplication—when we either deprecate and pray against some evil—or request the obtaining of some good.

(3) Thanksgiving—when we give thanks for mercies received, which is the most excellent part of prayer. In petition, we act like men; in giving thanks, we act like angels.

What are the several KINDS of prayer?

(1) There is mental prayer, in the mind. 1 Sam 1:13.

(2) Vocal prayer. Psalm 77:1.

(3) Ejaculatory prayer, which is a sudden and short elevation of the heart to God. "So I prayed to the God of heaven." Neh 2:4.

(4) Inspired prayer, when we pray for those things which God puts into our heart. The Spirit helps us with sighs and groans. Rom 8:26. Both the expressions of the tongue, and the impressions of the heart, so far as they are right, are from the Spirit.

(5) Prescribed prayer. Our Savior has set us a pattern of prayer. God prescribed a set form of blessing for the priests. Numb 6:23.

(6) Public prayer, when we pray in the audience of others. Prayer is more powerful when many join and unite their forces. "A united force is stronger." Matt 18:19.

(7) Private prayer; when we pray by ourselves. "Enter into your closet." Matt 6:6.

That prayer is most likely to prevail with God which is rightly qualified. That is a good medicine which has the right ingredients; and that prayer is good, and most likely to prevail with God, which has these seven ingredients in it:

[1] Prayer must be mixed with FAITH. "But let him ask in faith." James 1:6. Believe that God hears, and will in due time grant; believe his love and truth; believe that he is love, and therefore will not deny you; believe that he is truth, and therefore will not deny himself. Faith sets prayer to work. Faith is to prayer, what the feather is to the arrow; it feathers the arrow of prayer, and makes it fly swifter, and pierce the throne of grace. The prayer which is faithless, is fruitless.

[2] It must be a MELTING prayer. "The sacrifices of God are a broken spirit." Psalm 51:17. The incense was to be beaten—to typify the breaking of the heart in prayer. Oh! says a Christian, I cannot pray with such gifts and elocution as others; as Moses said, "I am not eloquent." But can't you weep? Does your heart melt in prayer? Weeping prayer prevails. Tears drop as pearls from the eye. Jacob wept and made supplication; and "had power over the angel." Hosea 12:4.

[3] Prayer must be fired with ZEAL and FERVENCY. "Effectual fervent prayer avails much." James 5:16. Cold prayer, like cold suitors, never prevail. Prayer without fervency, is like a sacrifice without a fire. Prayer is called a "pouring out of the soul," to signify vehemence. 1 Sam 1:15. Formality starves prayer. Prayer is compared to incense. "Let my prayer be set forth as incense." Psalm 141:2. Hot coals were to be put to the incense, to make it odoriferous and fragrant; so fervency of affection is like coals to the incense; it makes prayer ascend as a sweet perfume. Christ prayed with strong cries. Heb 5:7. "Such a cry pierces the clouds." Luther. Fervent prayer makes heaven's gates fly open. To cause holy fervor and ardor of soul in prayer, consider,

(1) Prayer without fervency is no prayer; it is speaking—not praying. Lifeless prayer is no more prayer, than the picture of a man is a man. One may say as Pharaoh, "I have dreamed a dream." Gen 41:15. It is dreaming, not praying. Life and fervency baptize a duty, and give it a name.

(2) Consider in what need we stand, of those things which we ask in prayer. We come to ask the favor of God; and if we have not his love all we enjoy is cursed to us. We pray that our souls may be washed in Christ's blood; if he does not wash us—we have no part in him. John 13:8. When will we be in earnest, if not when we are praying for the life of our souls?

(3) It is only fervent prayer, which has the promise of mercy affixed to it. "You shall find me, when you shall search for me with all your heart." Jer 29:13. It is dead praying without a promise; and the promise is made only to ardency. God's heart is ever open to fervent prayer.

[4] Prayer must be SINCERE. Sincerity is the silver thread which must run through the whole duties of religion. Sincerity in prayer, is when we have gracious holy ends; when our prayer is not so much for temporal mercies as for spiritual. We send out prayer as our merchant ship, that we may have large returns of spiritual blessings. Our aim in it is, that our hearts may be more holy, that we may have more communion with God and that we may increase our stock of grace. The prayer which lacks a good aim—lacks a good outcome.

[5] The prayer that will prevail with God must have a FIXEDNESS of mind. "My heart is fixed, O God." Psalm 57:7. Since the fall, the mind is like quicksilver, which will not fix; it has "a principle of restlessness, not of peace." The thoughts will be roving and dancing up and down in prayer, just as if a man who is traveling to a certain place should run out of the road, and wander he knows not where. In prayer we are traveling to the throne of grace—but how often do we, by vain cogitations, turn out of the road! This is rather wandering, than praying.

How shall we cure these vain impertinent thoughts, which distract us in prayer, and, we fear, hinder its acceptance?

(1) Be very apprehensive in prayer of the infiniteness of God's majesty and purity. His eye is upon us in prayer, and we may say as David, "You see my wanderings." Psalm 56:8. The thoughts of this, would make us mind the duty we are about. If a man were to deliver a petition to an earthly king, would he at the same time be playing with a feather? Set yourselves, when you pray, as in God's presence. Could you but look through the keyhole of heaven, and see how devout and intent the angels are in their worshiping God, surely you would be ready to blush at your vain thoughts and vile impertinences in prayer.

(2) If you would keep your mind fixed in prayer, keep your eye fixed. "Unto you lift I up my eyes, O you who dwell in the heavens." Psalm 123:1. Much vanity comes in at the eye. When the eye wanders in prayer, the heart wanders. To think to keep the heart fixed in prayer, and yet let the eye gaze, is as if one should think to keep his house safe, and yet let the windows be open.

(3) If you would have your thoughts fixed in prayer, get more love to God. Love is a great fixer of the thoughts. He who is in love cannot keep his thoughts off the object. He who loves the world has his thoughts upon the world. Did we love God more, our minds would be more intent upon him in prayer. Were there more delight in duty, there would be less distraction.

(4) Implore the help of God's Spirit to fix your minds, and make them intent and serious in prayer. The ship without a pilot rather floats, than sails. That our thoughts do not float up and down in prayer, we need the blessed Spirit to be our pilot to steer us. Only God's Spirit can bound the thoughts. A shaking hand may as well write a line steadily, as we can keep our hearts fixed in prayer without the Spirit of God.

(5) Make holy thoughts familiar to you in your ordinary course of life. David was often musing on God. "When I am awake, I am still with you." Psalm 139:18. He who gives himself liberty to have vain thoughts out of prayer, will scarcely have serious thoughts in prayer.

(6) If you would keep your mind fixed on God, watch your hearts, not only after prayer—but in prayer. The heart will be apt to give you the slip, and have a thousand vagaries in prayer. We read of angels ascending and descending on Jacob's ladder; so in prayer you shall find your hearts ascending to heaven, and in a moment descending upon earthly objects. O Christians, watch your hearts in prayer. What a shame is it to think, that when we are speaking to God—that our hearts should be in the fields, or in our counting-houses, or one way or other—running upon the devil's errand!

(7) Labor for larger degrees of grace. The more ballast the ship has—the better it sails; so the more the heart is ballasted with grace—the steadier it will sail to heaven in prayer.

[6] Prayer that is likely to prevail with God must be argumentative. God loves to have us plead with him, and use arguments in prayer. See how many arguments Jacob used in prayer. "Deliver me, I pray you, from the hand of my brother." Gen 32:11. The arguments he used are from God's command "You said to me, Return to your country;" ver 9; as if he had said, I did not take this journey of my own head—but by your direction; therefore you can not but in honor protect me. And he uses another argument. "You said, I will surely do you good;" ver 12. Lord, will you go back from your own promise? Thus he was argumentative in prayer; and he got not only a new blessing—but a new name. "Your name shall no more be called Jacob—but Israel: for as a prince have you power with God, and have prevailed;" ver 28. God loves to be overcome with strength of argument.

Thus, when we come to God in prayer for grace, let us be argumentative. "Lord, you call yourself the God of all grace; and where should we go with our vessel—but to the fountain? Lord, your grace may be imparted—yet not impaired." Has not Christ purchased grace for poor indigent creatures? Every grain of grace costs a drop of blood. Shall Christ die to purchase grace for us, and shall not we have the fruit of his purchase? Lord, it is your delight to milk out the breast of mercy and grace, and will you abridge yourself of your own delight? You have promised to give your Spirit to implant grace; can truth lie? can faithfulness deceive? God loves thus to be overcome with arguments in prayer.

[7] Prayer which prevails with God, must be joined with holiness of life. "If you stretch out your hands toward him; if iniquity is in your hand, put it far away." Job 11:13, 14. Sin, lived in—makes the heart hard, and God's ear deaf. It is foolish to pray against sin, and then sin against prayer. "If I regard iniquity in my heart, the Lord will not hear me." Psalm 66:18. The loadstone loses its virtue when bespread with garlic; so does prayer when polluted with sin. The incense of prayer must be offered upon the altar of a holy heart.

Thus you see what is the prayer which is most likely to prevail with God.

Use one.

(1) It reproves such as do not pray at all. It is made the mark of a reprobate—that he calls not upon God. Psalm 14:4. Does he think to have an alms—who never asks it? Do they think to have mercy from God—who never seek it? Then God would befriend them more than he did his own Son. Christ offered up prayers with strong cries. Heb 5:7. None of God's children are born dumb! Gal 4:6.

(2) It reproves such as have left off prayer, which is a sign that they never felt the fruit and comfort of it. He who leaves off prayer leaves off to fear God. "You cast off fear, and restrain prayer before God." Job 15:4. A man who has left off prayer, is fit for any wickedness. When Saul had given over inquiring after God—he went to the witch of Endor.

Use two. Be people given to prayer. "I give myself," says David, "to prayer." Pray for pardon and purity. Prayer is the golden key which opens heaven! The tree of the promise will not drop its fruit, unless shaken by the hand of prayer. All the benefits of Christ's redemption, are handed over to us by prayer.

I have prayed a long time for mercy, and have no answer. "I am weary of crying." Ps 69:3.

(1) God may hear us when we do not hear from him; as soon as prayer is made, God hears it, though he does not presently answer. A friend may receive our letter, though he does not presently send us an answer.

(2) God may delay prayer—yet he will not deny it.

Why does God delay an answer to prayer?

(1) Because he loves to hear the voice of prayer. "The prayer of the upright is his delight." Proverbs 15:8. You let the musician play a great while before you throw him money, because you love to hear his music. Canticles 2:14.

(2) God may delay prayer when he will not deny it, that he may humble us. He has spoken to us long in his Word to leave our sins—but we would not hear him; therefore he lets us speak to him in prayer and seems not to hear us.

(3) He may delay to answer prayer when he will not deny it, because he sees we are not yet fit for the mercy we ask. Perhaps we pray for deliverance when we are not fit for it—our scum is not yet boiled away. We would have God swift to deliver—yet we are slow to repent.

(4) God may delay to answer prayer, that the mercy we pray for may be more prized, and may be sweeter when it comes. The longer the merchant's ships stay abroad, the more he rejoices when they come home laden with spices and jewels. Therefore be not discouraged—but follow God with prayer. Though God delays, he will not deny. Prayer "conquers the invincible"—it overcomes the Omnipotent. Hos 12:4. The Syrians tied their god Hercules fast with a golden chain, that he should not move. The Lord was held by Moses' prayer—as with a golden chain. "Let me alone;" why, what did Moses do? he only prayed. Exodus 32:10. Prayer ushers in mercy. Be your case ever so sad—if you can but pray you need not fear. Psalm 10:17. Therefore give yourself to prayer.

The Lord's Prayer

By Thomas Watson

The Preface to the Lord's Prayer
"Our Father in heaven."

The First Petition in the Lord's Prayer
"Hallowed be your name." Matthew 6:9

The Second Petition in the Lord's Prayer
"May Your kingdom come." Matthew 6:10

First, the kingdom of heaven implies a blessed freedom from all evil.

Secondly, The kingdom of heaven implies a glorious fruition of all good

Thirdly, What MEANS must we use—that we do not fall short of the kingdom of heaven?

The Third Petition in the Lord's Prayer
"May Your will be done in earth, as it is in heaven." Matthew 6:10

The Fourth Petition in the Lord's Prayer
"Give us this day our daily bread." Matthew 6:11

The Fifth Petition in the Lord's Prayer
"Forgive us our debts, as we forgive our debtors." Matthew 6:12

The Sixth Petition in the Lord's Prayer
"Lead us not into temptation." Matthew 6:13
"Deliver us from evil." Matthew 6:13

The PREFACE to the Lord's Prayer

Having gone over the chief grounds and fundamentals of true religion—and enlarged upon the decalogue, or ten commandments, I shall speak now upon the Lord's prayer.

"This, then, is how you should pray: Our Father in heaven." Matthew 6:9

In this Scripture are two things observable: the introduction to the prayer—and the prayer itself.

The introduction to the Lord's prayer is, "This, then, is how you should pray." Our Lord Jesus, in these words, gave to his disciples and to us a directory for prayer. The ten commandments are the rule of our life, and the sum of our faith—and the Lord's prayer is the pattern of our prayer. As God prescribed Moses a pattern of the tabernacle (Exod 25:9), so Christ has here prescribed us a pattern of prayer. "This, then, is how you should pray," etc. The meaning is, let this be the rule and model according to which you frame your prayers. [We ought to examine our prayers by this rule.] Calvin. Not that we are tied to the exact words of the Lord's prayer. Christ says, "This, then, is how you should pray" that is, let all your petitions agree and harmonize with the things contained in the Lord's prayer; and well may we make all our prayers consonant and agreeable to this prayer. Tertullian calls this prayer, "a breviary and compendium of the gospel!" It is like a heap of massive gold.

The preciousness of this prayer appears in the dignity of the Author. This prayer has commendation from its Author; it is the Lord's prayer. As the moral law was written with the finger of God, so this prayer was dropped from the lips of the Son of God. [The voice is not that of a man—but that of God!] The preciousness of the prayer appears in the excellence of the matter. It is "as silver tried in a furnace, purified seven times." Psalm 12:6. Never was prayer so admirably and intricately composed as this. As Solomon's Song, for its excellence is called the "Song of songs," so may this be well called the "Prayer of prayers". The matter of it is admirable:

1. For its comprehensiveness. It is short and pithy—a great deal said in a few words. It requires most art to meticulously draw the earth in a little map. This short prayer is a system, or body of divinity.

2. For its clearness. It is plain and intelligible to every capacity. Clearness is the grace of speech.

3. For its completeness. It contains the chief things that we have to ask, or God has to bestow.

Use. Let us have a great esteem of the Lord's prayer; let it be the model and pattern of all our prayers. There is a double benefit arising from framing our petitions suitably to this prayer. Hereby error in prayer is prevented. It is easy to write correctly, after this copy. We cannot easily err, when we have our pattern before us. Hereby mercies requested are obtained; for the apostle assures us that God will hear us when we pray "according to his will." 1 John 5:14. And sure we pray according to his will—when we pray according to the pattern he has set us. So much for the introduction to the Lord's prayer, "This, then, is how you should pray."

The prayer itself consists of three parts:

1. A Preface.

2. Petitions.

3. The Conclusion.

1. The preface to the prayer includes, "Our Father;" and, "Who is in heaven."

I. The first part of the preface is "Our Father." Father is sometimes taken personally, "My Father is greater than I" (John 14:28); but Father in the text is taken essentially for the whole Deity. This title, Father, teaches us that we must address ourselves in prayer to God alone. There is no such thing in the Lord's prayer, as, "O saints or angels, hear us"; but, "Our Father in heaven."

In what order must we direct our prayers to God? Here the Father alone is named. May we not direct our prayers to the Son and Holy Spirit also?

Though the Father alone is named in the Lord's prayer—yet the other two Persons are not excluded. The Father is mentioned because he is first in order; but the Son and Holy Spirit are included because they are the same in essence. As all the three Persons subsist in one Godhead. So, in our prayers, though we name but one Person, we must pray to all.

To come more closely to the first words of the preface, "Our Father." Princes on earth give themselves titles expressing their greatness, as "High and Mighty." God might have done so—and expressed himself thus, "Our King of glory, our Judge:" but he gives himself another title, "Our Father," an expression of love and condescension. That he might encourage us to pray to him—he represents himself under the sweet notion of a Father. "Our Father." [Sweet is the name of Father.] The name Jehovah carries majesty in it—the name Father carries mercy in it!

In what sense is God a Father?

(1) By creation; it is he who has made us: "We are also his offspring." Acts 17:28. "Have we not all one Father?" Mal 2:10. Has not one God created us? But there is little comfort in this; for God is Father in the same way to the devils by creation; but he who made them will not save them.

(2) God is a Father by election, having chosen a certain number to be his children, upon whom he will entail heaven. "He has chosen us in him." Eph 1:4.

(3) God is a Father by special grace. He consecrates the elect by his Spirit—and infuses a supernatural principle of holiness, therefore they are said to be "born of God." 1 John 3:9. Such only as are sanctified can say, "Our Father in heaven."

What is the difference between God being the Father of Christ—and the Father of the elect?

He is the Father of Christ in a more glorious and transcendent manner. Christ has the primogeniture; he is the eldest Son, a Son by eternal generation; "I was set up from everlasting, from the beginning, before the earth was." Proverbs 8:23. "Who shall declare his generation?" Isaiah 53:8. Christ is a Son to the Father, as he is of the same nature with the Father, having all the incommunicable properties of the Godhead belonging to him. But we are sons of God by adoption and grace, "That we might receive the adoption of sons. Gal 4:5.

What is that which makes God our Father?

Faith. "You are all the children of God by faith in Christ Jesus." Gal 3:26. An unbeliever may call God his Creator—and his Judge—but not his Father. Faith legitimizes us—and makes us of the blood-royal of heaven. "You are the children of God by faith." Baptism makes us church members—but faith makes us children. Without faith the devil can show as good a coat of arms as we can.

How does faith make God to be our Father?

As it is a uniting grace. By faith we have union with Christ—and so the kindred comes in; being united to Christ, the natural Son, we become adopted sons. God is the Father of Christ; faith makes us Christ's brethren—and so God comes to be our Father. Heb 2:11.

Wherein does it appear that God is the best Father?

(1) In that he is most ANCIENT. "The Ancient of days did sit." Dan 7:9. A figurative representation of God, who was before all time, which may cause veneration.

(2) God is the best Father, because he is PERFECT. "Your Father in heaven is perfect;" he is perfectly good. Matthew 5:48. Earthly fathers are subject to infirmities; Elijah, though a prophet, "was a man subject to like passions" (James 5:17); but God is perfectly good. All the perfection we can arrive at in this life, is sincerity. We may resemble God a little—but not equal him; he is infinitely perfect.

(3) God is the best Father in respect of WISDOM. "The only wise God." 1 Tim 1:17. He has a perfect idea of wisdom in himself; he knows the fittest means to bring about his own designs. The angels light at his lamp. In particular, one branch of his wisdom is, that he knows what is best for us. An earthly parent knows not, in some intricate cases, how to advise his child, or what may be best for him to do; but God is a most wise Father; he knows what is best for us; he knows what comfort is best for us: he keeps his cordials for fainting. "God who comforts those who are cast down." 2 Cor 7:6. He knows when affliction is best for us—and when it is fit to give a bitter potion. "If need be you are in heaviness." 1 Peter 1:6. He is the only wise God; he knows how to make evil things work for good to his children. Romans 8:28. He can make a sovereign remedy of poison. Thus he is the best Father for wisdom.

(4) He is the best Father, because the most LOVING. "God is love." 1 John 4:16. He who causes affection in others, must needs have more love in himself. The affections in parents are but marble and adamant, in comparison of God's love to his children; he gives them the cream of his love—electing love, saving love. "He will rejoice over you with joy; he will rest in his love; he will rejoice over you with singing." Zeph 3:17. No father like God for love; if you are his child you cannot love your own soul so entirely, as he loves you.

(5) He is the best Father, for RICHES. He has land enough to give to all his children; he has unsearchable riches. Eph 3:8. He gives the hidden manna, the tree of life, rivers of joy. He has treasures that cannot be exhausted, gates of pearl, pleasures that cannot be ended. If earthly fathers should be ever giving, they would have nothing left to give; but God is ever giving to his children—and yet has not the less. His riches are imparted, not impaired; like the sun that still shines—and yet has not less light. He cannot be poor who is infinite. Thus he is the best Father; he gives more to his children than any father or prince can bestow!

(6) God is the best Father, because he can REFORM his children. When his son takes bad courses, a father knows not how to make him better; but God knows how to make his elect children better—he can change their hearts. When Paul was breathing out persecution against the saints, God soon altered his course—and set him praying. "Behold, he prays." Acts 9:11. None of those who belong to the election are so roughcast and unhewn—but God can polish them with his grace—and make them fit for the inheritance.

(7) God is the best Father, because he NEVER DIES. "Who alone has immortality." 1 Tim. 6:16. Earthly fathers die—and their children are exposed to many injuries—but God lives forever. "I am Alpha and Omega, the beginning and the ending." Rev 1:8. God's crown has no successors.

Wherein lies the dignity of those who have God for their Father?

(1) They have greater honor than is conferred on the princes of the earth; they are precious in God's esteem. "Since you were precious in my sight, you have been honorable." Isaiah 43:4. The wicked are dross (Psalm 119:119)—and chaff (Psalm 1:4); but God numbers his children among his jewels. Mal 3:17. He writes all his children's names in the book of life. "Whose names are in the book of life." Phil 4:3. Among the Romans, the names of their senators were written down in a book. God enrolls the names of his children—and will not blot them out of the register. "I will not blot his name out of the book of life." Rev 3:5. God will not be ashamed of his children. "God is not ashamed to be called their God." Heb 11:16. One might think it were something below God—to father such children as are dust and sin mingled; but he is not ashamed to be called our God. That we may see he is not ashamed of his children, he writes his own name upon them. "I will write upon him the name of my God;" that is, I will openly acknowledge him before all the angels—to be my child. I will write my name upon him, as the son bears his father's name. Rev 3:12. What an honor and dignity is this!

(2) God confers honorable titles upon his children. He calls them the excellent of the earth, or the magnificent, as Junius renders it. Psalm 16:3. They must needs be excellent, who are of the blood royal of heaven! They are the spiritual phoenixes of the world, the glory of the creation. God calls his children his glory. "Israel, my glory." Isaiah 46:13. He honors his people with the title of kings. "And has made us kings." Rev 1:6. All God's children are kings, though they have not earthly kingdoms. They carry a kingdom about them. "The kingdom of God is within you." Grace is a kingdom set up in the hearts of God's children. Luke 17:21. They are kings to rule over their sins, to bind those kings in chains. Psalm 149:8. They are like kings. They have their ensigns of royalty and majesty. They have their crown. In this life they are kings in disguise; they are not known, therefore they are exposed to poverty and reproach. "Now are we the sons of God—and it does not yet appear what we shall be." 1 John 3:2. Why, what shall we be? Every son of God shall have his crown of glory, and white robes. 1 Peter 5:4; Rev. 6:2: Robes signify dignity—and white signifies sanctity.

(3) The honor of those who have God for their Father is, that they are all heirs! The youngest son is an heir. God's children are heirs to the things of this life. God being their Father, they have the best title to earthly things, they have a sanctified right to them. Though they have often the least share, they have the best right; and with what they have they have the blessing of God's love and favor. Others may have more of the venison—but God's children have more of the blessing. Thus they are heirs to the things of this life. They are heirs to the eternal world. "Heirs of salvation" (Heb 1:14); "Joint heirs with Christ" (Romans 8:17). They are co-sharers with Christ in glory. Among men—the eldest son commonly carries away all; but God's children are all joint-heirs with Christ, they have a co-partnership with him in his riches. Has Christ a place in the celestial mansions? So have the saints. "In my Father's house are many mansions. I go to prepare a place for you." John 14:2. Has he his Father's love? So have they. "That the love with which you have loved me, may be in them." Psalm 146:8; John 17:26. Does he sit upon a throne? So do God's children. Rev 3:21. What a high honor is this!

(4) God makes his children equal in honor to the angels. Luke 20:36. They are equal to the angels; nay, those saints who have God for their Father, are in some sense superior to the angels; for Jesus Christ having taken our nature—has ennobled and honored it above the angelic. Heb 2:16. God has made his children, by adoption, nearer to himself than the angels. The angels are the friends of Christ: believers are his members—and this honor have all the saints. What a comfort is this, to God's children who are here despised—and loaded with calumnies and invectives! "We are made as the filth of the world," etc. 1 Cor 4:13. But God will put honor upon his children at the last day—and crown them with immortal bliss, to the envy of their adversaries!

How may we know that God is our Father? All cannot say, "Our Father." The Jews boasted that God was their Father. "We have one Father, even God." John 8:41. Christ tells them their true pedigree. "You are of your father the devil!" ver 44. Those who are of Satanic spirits, and make use of their power to beat down the power of godliness, cannot say, God is their Father; they may say, "Our father, who is in hell." How then may we know that God is our Father?

(1) By having a CHILDLIKE disposition, which is seen in four things.

[1] To melt in tears for SIN, as a child weeps for offending his father. When Christ looked on Peter, and Peter remembered his sin in denying him—he fell to weeping. Clement reports of Peter—that he never heard a rooster crow, but he wept. It is a sign that God is our Father when the heart of stone is taken away—and there is a gracious thaw in the heart; and it melts into tears for sin. He who has a childlike heart, mourns for sin in a spiritual manner, as it is sin he grieves for, as it is an act of pollution. Sin deflowers the virgin soul; it defaces God's image; it turns beauty into deformity; it is called the plague of the heart. 1 Kings 8:38. A child of God mourns for the defilement of sin; sin has to him a blacker aspect than hell.

He who has a childlike heart, grieves for sin, as it is an act of enmity towards God. Sin is diametrically opposed to God. It is called walking contrary to God. "If they shall confess their iniquity—and that they have walked contrary unto me." Lev 26:40. It does all it can to spite God; if God is of one mind—sin will be of another; sin would not only unthrone God—but strike at his very being! If sin could help it—God would no longer be God! A childlike heart grieves for this; "Oh!" says she, "that I should have so much enmity in me, that my will should be no more subdued to the will of my heavenly Father!" This springs a leak of godly sorrow.

A childlike heart weeps for sin, as it is an act of ingratitude. It is an abuse of God's love; it is taking the jewels of his mercies—and making use of them to sin. God has done more for his children than others; he has planted his grace and given them some intimations of his favor; and to sin against kindness, dyes a sin in grain—and makes it crimson; like Absalom, who soon as his Father kissed him, and took him into favor, plotted treason against him. Nothing so melts a childlike heart in tears, as sins of unkindness. "Oh, that I should sin against the blood of a Savior—and the affections of a Father! I condemn ingratitude in my child—yet I am guilty of ingratitude against my heavenly Father." This opens a vein of godly sorrow—and makes the heart bleed afresh. Certainly it evidences God to be our Father, when he has given us a childlike frame of heart, to weep for sin as it is sin, an act of pollution, enmity and ingratitude. A wicked man may mourn for the bitter fruit of sin—but only a child of God can grieve for the odious nature of sin.

[2] A childlike disposition is to be full of SYMPATHY. We lay to heart the dishonors reflected upon our heavenly Father. When we see his worship adulterated—and his truth mingled with the poison of error, it is as a sword in our bones, to see his glory suffer. "I beheld the transgressors, and was grieved." Psalm 119:158. Homer describing Agamemnon's grief when forced to sacrifice his daughter Iphigenia, brings in all his friends weeping and condoling with him; so, when God is dishonored, we sympathize—and are as it were, clad in mourning. A child that has any good nature, is cut to the heart to hear his father reproached; so an heir of heaven takes a dishonor done to God, more heinous than a disgrace done to himself.

[3] A childlike disposition, is to LOVE our heavenly Father. He is unnatural, who does not love his father. God who is crowned with excellency, is the proper object of delight; and every true child of God says as Peter, "Lord, you know that I love you!" But who will not say that he loves God? If ours be a true genuine love to our heavenly Father—it may be known by the effects. Then we have a holy fear. There is the fear which rises from love to God, of losing the visible tokens of his presence. Eli's "heart trembled for the ark." 1 Sam 4:13. It is not said his heart trembled for his two sons Hophni and Phinehas; but his heart trembled for the ark, because the ark was the special sign of God's presence; and if that were taken, the glory was departed. He who loves his heavenly Father, fears lest the tokens of his presence should be removed, lest profaneness should break in like a flood, lest Popery should make headway—and God should go from his people.

The presence of God in his ordinances, is the glory and strength of a nation. The Trojans had the image of Dallas—and they had an opinion that as long as that image was preserved among them, they would never be conquered; so, as long as God's presence is with a people they are safe. Every true child of God fears lest God should go—and the glory depart. Let us try by this whether we have a childlike disposition. Do we love God—and does this love cause fear and jealousy? Are we afraid lest we should lose God's presence, lest the Sun of Righteousness should move out of our horizon? Many are afraid lest they should lose some of their worldly profits—but not lest they should lose the presence of God. If they may have health and wealth—they care not what becomes of the ark of God. A true child of God fears nothing so much as the loss of his Father's presence. "Woe to them when I depart from them." Hos 9:12.

Love to our heavenly Father is seen by loving his children. "Everyone who loves the Father loves his children, too." 1 John 5:1. If we love God, the more we see of him in any—the more we love them. We love then though they are poor, as a child loves to see his father's picture, though hung in a poor frame. We love the children of our Father, though they are persecuted. "Onesiphorus was not ashamed of my chain." 2 Tim 1:16. Constantine kissed the hole of Paphnusius's eye, because he suffered the loss of his eye for Christ. They have no love to God, who have no love to his children; they care not for their company; they have a secret disgust and antipathy against them. Hypocrites pretend great reverence to departed saints; they canonize dead saints—but persecute living ones! I may say of these, as the apostle in Heb 12:8: they are "bastards, not sons."

If we love our heavenly Father, we shall be advocates for him—and stand up in the defense of his truth. He who loves his father will plead for him when he is traduced and wronged. He has no childlike heart, no love to God, who can hear his name dishonored and be silent. Does Christ appear for us in heaven—and are we afraid to appear for him on earth? Such as dare not own God and true religion in times of danger, God will be ashamed to be called their God; it will be a reproach to him to have such children, as will not own him.

A childlike love to God is known by its degree. We love our Father in heaven above all other things; above estate, or relations, as oil runs above the water. Psalm 73:25. A child of God seeing a supereminence of goodness and a constellation of all beauties in God—is carried out in love to him in the highest measure. As God gives his children electing love, such as he does not bestow upon the wicked, so his children give to him such love as they bestow upon none else. They give him the flower and best of their love; they love him with a love joined with worship; this spiced wine they keep only for their Father to drink of. Canticles 8:2.

[4] A childlike disposition is seen in HONORING our heavenly Father. "A son honors his father." Mal 1:6.

We show our honor to our Father in heaven, by having a reverential awe of him upon us. "You shall fear your God." Lev 25:17. This reverential fear of God, is when we dare do nothing that he has forbidden in his Word. "How can I do this great wickedness—and sin against God?" Gen 39:9. It is part of the honor a son gives to a father—that he fears to displease him. We show our honor to our heavenly Father, by doing all we can to exalt him and make his excellencies shine forth. Though we cannot lift him up higher in heaven—yet we may lift him higher in our hearts—and in the esteem of others! When we speak well of God, set forth his renown, display the trophies of his goodness; when we ascribe the glory of all we do to him; when we are the trumpeters of his praise—this is honoring our Father in heaven—and a sure sign of a childlike heart. "Whose offers praise, glorifies me." Psalm 123.

(2) We may know God is our Father by RESEMBLING him. The child is his father's picture. "Each one resembled the children of a king", every child of God resembles the king of heaven. Judg 8:18. Herein God's adopted children and man's adopted children differ. A man adopts one for his son and heir, who does not at all resemble him; but whoever God adopts for his child is like him; he not only bears his heavenly Father's name—but his image. "And have put on the new man, which is renewed after the image of him that created him." Col 3:10.

He who has God for his Father, resembles him in holiness, which is the glory of the Godhead. Exod 15:11. The holiness of God is the intrinsic purity of his essence. He who has God for his Father, partakes of the divine nature; though not of the divine essence—yet of the divine likeness; as the seal sets its print and likeness upon the wax, so he who has God for his Father, has the print and image of his holiness stamped upon him. "Aaron, the saint of the Lord." Psalm 106:16. Wicked men desire to be like God hereafter in glory—but do not want to be like him here in grace; they give it out to the world that God is their Father—yet have nothing of God to be seen in them; they are unclean: they are not only without his image—but hate it.

(3) We may know God is our Father by having his SPIRIT in us.

[1] By having the INTERCESSION of the Spirit. He is a Spirit of prayer. "Because you are sons, God has sent forth the Spirit of his Son into your hearts, crying Abba, Father." Gal 4:6. Prayer is the soul's breathing itself into the bosom of its heavenly Father. None of God's children are born dumb. [The Holy Spirit fills his instrument—and the Spirit of God touches the hearts of the saints like the threads of harp-strings. Prosper] "Behold, he prays." Acts 9:11. But it is not every prayer that evidences God's Spirit in us. Such as have no grace, may excel in gifts, and affect the hearts of others in prayer, when their own hearts are not affected; as the lute makes a sweet sound in the ears of others—but itself is not sensible.

How shall we know our prayers to be indited by the Spirit?

When they are not only vocal—but mental; when they are not only gifts—but groans. Romans 8:26. The best music is in concert: the best prayer is when the heart and tongue join together in concert.

When they are zealous and fervent. "The effectual fervent prayer of a righteous man avails much." James 5:16. When the eyes melt in prayer—and the heart burns. Fervency is to prayer—as fire to incense, which makes it ascend to heaven as a sweet perfume.

When prayer has faith mingled with it. Prayer is the key of heaven—and faith is the hand which turns it. "We cry, Abba, Father." Romans 8:15. "We cry," there is fervency in prayer; "Abba, Father," there is faith. Those prayers suffer shipwreck, which dash upon the rock of unbelief. We may know God is our Father, by having his Spirit praying in us; as Christ intercedes above, so the Spirit intercedes within.

[2] By having the RENEWING of the Spirit, which is nothing else but regeneration, which is called a being born of the Spirit. John 3:5. This regenerating work of the Spirit is a transformation, or change of nature. "Be transformed, by the renewing of your mind." Romans 12:2. He who is born of God has a new heart: new, not for substance—but for qualities. The strings of a violin may be the same—but the tune is altered. Now, there are spiritual pangs, much heart-breaking for sin. It is called a circumcision of the heart. Col 2:11. In circumcision there was a pain in the flesh; so in spiritual circumcision there is pain in the heart; there is much sorrow arising from a sense of guilt and wrath. The jailor's trembling was a pang in the new birth. Acts 16:29. God's Spirit is a spirit of bondage, before He is a spirit of adoption. This blessed work of regeneration spreads over the whole soul; it irradiates the mind; it consecrates the heart—and reforms the life! Though regeneration is but in part—yet it is in every part. 1 Thess 5:23. Regeneration is the signature and engraving of the Holy Spirit upon the soul, the new-born Christian is bespangled with the jewels of the graces, which are the angels' glory. Regeneration is the spring of all true joy. At our first birth—we come weeping into the world—but at our new birth there is cause of rejoicing; for now, God is our Father—and we are begotten to a living hope of glory. 1 Peter 1:3. We may try by this our relation to God. Has a regenerating work of God's Spirit passed upon our souls? Are we made of another spirit, humble and heavenly? This is a good sign of sonship—and we may say, "Our Father in heaven."

[3] We know God is our Father by having the CONDUCT of the Spirit. We are led by the Spirit. "As many as are led by the Spirit of God, they are the sons of God." Romans 8:14. God's Spirit does not only quicken us in our regeneration—but leads us on until we come to the end of our faith. It is not enough that the child has life—but he must be led every step by the parent. "I taught Ephraim to go, taking them by their arms." Hos 11:3. As the Israelites had the cloud and pillar of fire to go before them—and be a guide to them, so God's Spirit is a guide to go before us—and lead us into all truth—and counsel us in all our doubts—and influence us in all our actions. "You shall guide me with your counsel." Psalm 73:24. None can call God Father but such as have the conduct of the Spirit. Try then what spirit you are led by. Such as are led by a spirit of envy, lust, and avarice--are not led by the Spirit of God! It would be blasphemy for them to call God their Father! They are led by the spirit of Satan, and may say, "Our father, who is in hell."

[4] By having the WITNESS of the Spirit. "The Spirit himself bears witness with our spirit, that we are the children of God." Romans 8:16. This witness of the Spirit, suggesting that God is our Father, is not a vocal witness or voice from heaven. The Spirit in the Word witnesses: the Spirit in the Word says—he who is a hater of sin and a lover of holiness—is a child of God, and God is his Father. If I can find such qualifications wrought in my heart—it is the Spirit witnessing with my spirit that I am a child of God. We may carry it higher. The Spirit of God witnesses to our spirit by making more than ordinary impressions upon our hearts, and giving some secret hints and whispers that God has purposes of love to us, which is a concurrent witness of the Spirit with conscience, that we are heirs of heaven, and God is our Father. This witness is better felt than expressed; it scatters doubts and fears, and silences temptations. But what shall one do, who has not this witness of the Spirit? If we lack the witness of the Spirit, let us labor to find the work of the Spirit; if we have not the Spirit testifying, let us labor to have him sanctifying, and that will be a support to us.

(4) If God is our Father, we are of PEACEABLE spirits. "Blessed are the peacemakers: for they shall be called the children of God." Matthew 5:9. Grace infuses a sweet, amicable disposition; it files off the ruggedness of men's spirits; it turns the lion-like fierceness into a lamb-like gentleness. Those who have God to be their Father, follow peace as well as holiness. God the Father is called the "God of peace," Heb 13:20: God the Son, the "Prince of Peace," Isaiah 9:6: God the Holy Spirit, a Spirit of peace; "the unity of the Spirit in the bond of peace." Eph 4:3. The more peaceable, the more like God. God is not the Father of those who are fierce and cruel, as if, with Romulus, they had sucked the milk of a wolf! "The way of peace have they not known." Romans 3:17. They sport in mischief, and are of a persecuting spirit, as Maximinus, Diocletian, Antiochus, who, as Eusebius says, took more tedious journeys, and ran more hazards in vexing and persecuting the Jews, than any of his predecessors had done in obtaining victories. These furies cannot call God their Father. If they do, they will have as little comfort in saying Father, as Dives had in hell, when he said, "Father Abraham." Luke 16:24.

Nor can those who are makers of division. "Mark those who cause divisions, and avoid them." Romans 16:17. Such as are born of God, are makers of peace. What shall we think of such as are makers of divisions? Will God father these? The devil made the first division in heaven. They may call the devil their father! They may give the cloven foot in their coat of arms; their sweetest music is in discord; they unite to divide. Samson's fox tails were tied together only to set the Philistine corn on fire. Judges 15:4. Papists unite only to set the church's peace on fire. Satan's kingdom grows up by making divisions. Chrysostom observes of the church of Corinth, that when many converts were brought in, Satan knew no better way to dam up the current of religion—than to throw in an apple of strife, and divide them into parties: one was for Paul, and another for Apollo—but few for Christ. Can Christ endure to have his body rent? Surely, God will never father those who are not sons of peace. Of all those whom God hates, he is named for one who is a sower of discord among brethren. Proverbs 6:19.

(5) If God is our Father, we shall love to be near him, and to have CONVERSE with him. A sincere child delights to approach near to his father, and go into his presence. David envied the birds which built their nest near God's altars, when he was debarred his Father's house. Psalm 84:3. True saints love to get as near to God as they can. In the Word they draw near to his holy oracle; in the Lord's Supper they draw near to his table. A child of God delights to be in his Father's presence; he cannot stay away long from God; his heart has been often melted and quickened in an ordinance; he has tasted that the Lord is good, therefore he loves to be in his Father's presence; he cannot keep away long from God. Such as care not for ordinances cannot say, "Our Father in heaven." Is God the Father of those—who cannot endure to be in his presence!

Use 1. For INSTRUCTION. See the amazing goodness of God, that he is pleased to enter into the sweet relation of a Father to us. He had no need not to adopt us. He did not need a son—but we needed a Father! He showed power in being our Maker—but mercy in being our Father. When we were enemies, and our hearts stood out as garrisons against God—he conquered our stubbornness, and made us his children! He wrote his name, and put his image upon us, and bestowed a kingdom of glory on us! What a miracle of mercy is this! "How great is the love the Father has lavished on us, that we should be called children of God! And that is what we are!" 1 John 3:1. Every adopted child may say, "Even so, Father, for so it seemed good in your sight." Matthew 11:26.

If God is a Father, then I infer—that whatever he does to his children, is in love.

(1) If he smiles upon them in PROSPERITY, it is in love. They have the world not only with God's leave—but with his love. He says to every child of his, as Naaman to Gehazi, "Take two portions." So God says to his child, "I am your Father—take two portions. Take health—and take my love with it; take an estate—and take my love with it. Take two portions!" His love is a sweetening ingredient in every mercy.

How does it appear that God gives his children worldly things in love?

Because he has a good title to them. God is his father, therefore he has a good title. A wicked man has a civil title to the creature—but no more; he has it not from the hand of a father; he is like one who takes up cloth at the draper's, and it is not paid for. But a believer has a good title to every foot of land he has—for his Father has settled it upon him!

A child of God has worldly things in love, because they are sanctified to him. They make him better, and are loadstones to draw him nearer to God. He has his Father's blessing with them. A little that is blessed by God, is sweet. "He shall bless your bread and your water." Exod 23:25. Esau had the venison—but Jacob got the blessing. While the wicked have their food sauced with God's wrath; believers have their comforts seasoned with God's blessing. Psalm 78:30, 31. It was a sacred blessing from God, which made Daniel's vegetables nourish him more, and made him look fairer than those who ate of the king's food. Dan 1:15.

A child of God has worldly things in love, because whatever he has is a pledge of more; every bit of bread is a pledge of glory!

(2) God being a Father, if he frowns, if he dips his pen in gall, and writes bitter things, if he DISCIPLINES—it is all done in love! A father loves his child as well when he chastises and disciplines him—as when he settles his inheritance on him. "Those whom I love—I rebuke and discipline." Rev 3:19. "Afflictions are sharp arrows," says one—"but they are shot from the hand of a loving Father!" Correction is God's gymnasium. Correction is God's school of character. God afflicts His children--in love! He does it to humble and purify. Gentle correction is as necessary as daily bread; nay, as needful as ordinances, as Word and sacraments. There is love in all! God smites—that he may save. "For the Lord disciplines the one He loves, and punishes every son whom He receives." Hebrews 12:6. "God disciplines us for our good, that we may share in His holiness." Hebrews 12:10

(3) God being a Father, if he DESERTS and hides his face from his child—it is in love. Spiritual desertion is sad in itself—it is a short hell. Job 6:9. When the light is withdrawn, the dew falls. Yet we may see a rainbow in the cloud—we may see the love of a Father in all this. God hereby quickens grace. Perhaps grace lay dormant. Canticles 5:2. It was as fire in the embers, and God withdrew comfort to invigorate and exercise it. Faith like a star, sometimes shines brightest in the dark night of desertion. Jonah 2:4. When God hides his face from his child, he is still a Father, and his heart is towards his child. As when Joseph spoke roughly to his brethren, and made them believe he would take them for spies—his heart was full of love, and he was glad to go aside and weep. Just so, God's affections yearn towards his children when he seems to look harshly on them. "In a little wrath I hid my face from you—but with everlasting kindness will I have mercy on you." Isaiah 54:8. Though God may have the look of an enemy—yet still he has the heart of a Father!

Learn hence the deplorable case of the wicked. They cannot say, "Our Father in heaven." They may say, "Our Judge," but not "Our Father." They fetch their pedigree from hell—"You are of your father—the devil." John 8:44. Such as are unclean and worldly, are the vile brood of the old serpent, and it would be blasphemy for them to call God their Father! The case of the wicked is deplorable; if they are in misery, they have none to make their moan to. God is not their Father! He disclaims all kindred with them. "I never knew you! Depart from me—you who work iniquity." Matthew 7:23. The wicked, dying in their sins, can expect no mercy from God as a Father. Many say, He who made them will save them; but "It is a people of no understanding; therefore he who made them—will not have mercy on them." Isaiah 27:11. Though God was their Father by creation—yet because they were not his children by adoption, therefore He who made them would not save them.

Use 2. For INVITATION. Let all who are yet strangers to God, labor to come into this heavenly kindred; never cease until they can say, "Our Father in heaven."

But will God be a Father to me—who has profaned his name, and have been such a great sinner?

If you will now at last seek God by prayer, and break off your sins, he has the affections of a Father for you, and will never cast you out! When the prodigal arose and went to his father, "his father had compassion, and ran and fell on his neck, and kissed him!" Luke 15:20. Though you have been a prodigal, and almost spent all upon your lusts—yet if you will give a bill of divorce to your sins, and flee to God by repentance, know that he has the affections of a Father; he will embrace you in the arms of his mercy, and seal your pardon with a kiss. What though your sins have been heinous? Your wound is not so broad—as the plaster of Christ's blood. The sea covers great rocks. Just so, the sea of God's compassion can drown your great sins! Therefore be not discouraged, go to God, resolve to cast yourself upon his Fatherly compassion. He may be entreated of you, as he was of Manasseh. 2 Chron 33:13. "No matter how deep the stain of your sins, I can remove it. I can make you as clean as freshly fallen snow. Even if you are stained as red as crimson, I can make you as white as wool!" Isaiah 1:18

Use 3. For comfort. Here is comfort for such as can, upon good grounds, call God their Father. There is more sweetness in this word Father, than if we had ten thousand worlds! David thought it a great matter to be son-in-law to a king. "What is my father's family, that I should be son-in-law to the king?" 1 Sam 18:18. But what is it to be born of God, and have him for our Father!

Wherein lies the happiness, of having God for our Father?

(1) If God is our Father—he will TEACH us. What father will refuse to counsel his son? Does God command parents to instruct their children, and will not he instruct his children? Deut 4:10. "I am the Lord your God, who teaches you to profit." Isaiah 48:17. "O God, you have taught me from my youth." Psalm 71:17. If God is our Father, he will give us the teachings of his Spirit. "The natural man receives not the things of God, neither can he know them." 1 Cor 2:14. The natural man may have excellent notions in theology—but God must teach us to know the mysteries of the gospel after a spiritual manner. A man may see the figures upon a dial—but he cannot tell how the day goes unless the sun shines; so we may read many truths in the Bible—but we cannot know them savingly—until God by his Spirit shines upon our soul. God teaches not only our ear—but our heart! He not only informs our mind—but inclines our will. We never learn anything—until God teaches us. If he is our Father, he will teach us how to order our affairs with discretion (Psalm 112:5) and how to live wisely. "David behaved himself wisely." 1 Sam 18:5. He will teach us what to answer when we are brought before governors; he will put words into our mouths. "You shall be brought before governors and kings for my sake; but take no thought how or what you shall speak; for it is not you who speaks—but the Spirit of your Father who speaks in you." Matthew 10:18, 19, 20.

(2) If God is our Father—he has great LOVE towards us. If it is so unnatural for an earthly father not to love his child, can we think God can be defective in his love? All the affections of parents come from God—yet are they but a spark from his flame. He is the Father of mercies. 2 Cor 1:3. He begets all the mercies and affections in the creature; his love to his children is a love which passes knowledge. Eph 3:19. It exceeds all dimensions; it is higher than heaven, it is broader than the sea!

That you may see God's fatherly love to his children: Consider, God makes a precious valuation of them. "Since you were precious in my sight." Isaiah 43:4. A father prizes his child above his jewels. Their names are precious, for they have God's own name written upon them. "I will write upon him the name of my God." Rev 3:12. Their prayers are a precious perfume. God bottles their tears. Psalm 56:8. He esteems his children as a crown of glory in his hands. Isaiah 62:3. God loves the places where they were born, for their sakes. "Of Zion it shall be said, This and that man was born in her"; this and that believer was born there. Psalm 87:5. He loves the ground his children tread upon; hence, Judea, the seat of his children and chosen ones, he calls a delightsome land. Mal 3:12. It was not only pleasant for situation and fruitfulness—but because his children, who were his Hephzibah, or delight, lived there. He charges the great ones of the world not to injure his children, because their persons are sacred. "He allowed no man to do them wrong, yes, he reproved kings for their sakes, saying, Touch not my anointed ones!" Psalm 105:14, 15. By anointed is meant the children of the high God, who have the unction of the Spirit, and are set apart for God.

He delights in their company. He loves to see their face, and hear their voice. Canticles 2:14. He cannot refrain long from their company; let but two or three of his children meet and pray together, he will be sure to be among them. "Where two or three are gathered together in my name—there am I in the midst of them." Matthew 18:20. He bears his children in his bosom, as a nursing father does the sucking child. Numb 11:12; Isaiah 46:4. To be carried in God's bosom shows how near his children lie to his heart. He is full of solicitous care for them. "He cares for you." 1 Peter 5:7. His eye is always upon them, they are never out of his thoughts. A father cannot always take care for his child, he sometimes is asleep; but God is a Father who never sleeps. "He shall neither slumber nor sleep." Psalm 121:4. He thinks nothing too good to part with, for his children; he gives them the honey out of the rock, and "wine on the lees well refined." Isaiah 25:6. He gives them three jewels more worth than heaven—the blood of his Son, the grace of his Spirit, and the light of his countenance.

Never was there such an indulgent, affectionate Father. If he has one love better than another, he bestows it upon them; they have the cream and quintessence of his love. "He will rejoice over you, he will rest in his love." Zeph 3:17. He loves his children with the same love as he loves Christ. John 17:26. It is the same love, for the unchangeableness of it. God will no more cease to love his adopted sons—than he will to love Christ, his Son.

(3) If God is our Father—he will be full of SYMPATHY towards his children. "As a father pities his children, so the Lord pities those who fear him." Psalm 103:13. "Is Ephraim my dear son? my affections are troubled for him." Jer 31:20. God pities his children in two cases.

[1] In case of infirmities. If the child is deformed, or has any bodily distemper—the father pities it. Just so, if God is our Father, he pities our weaknesses: and he so pities them as to heal them. "I have seen his ways, and will heal him." Isaiah 57:18. As he has affections to pity, so he has balm to heal.

[2] In case of injuries. Every blow to the child goes to the father's heart; so, when the saints suffer, God sympathizes. "In all their affliction he was afflicted." Isaiah 63:9. He did, as it were, bleed in their wounds. "Saul, Saul, why do you persecute me?" When the foot was trod on—the head cried out! God's soul was grieved for the children of Israel. Judges 10:16. As when one string in a lute is touched, all the rest sound; so when God's children are stricken, his affections sound. "He who touches you touches the apple of his eye." Zech 2:8.

(4) If God is our Father—he will take notice of the least good he sees in his children. If there is but a sigh for sin—he hears it. "My groaning is not hidden from you." Psalm 38:9. If there is but a penitential tear which comes out of the eye—he sees it. "I have seen your tears." Isaiah 38:5. If there is but a good intention, he takes notice of it. "Since it was your desire to build a temple for My name, you have done well to have this desire." 1 Kings 8:18. He punishes intentional wickedness, and crowns intentional goodness. "You have done well to have this desire." He takes notice of the least spark of grace in his children. "Sara obeyed Abraham, calling him lord." 1 Peter 3:6. The Holy Spirit does not mention Sara's unbelief, or laughing at the promise. He puts a finger upon the scar, winks at her failing, and only takes notice of the good that was in her—her obedience to her husband. Nay, that good which the saints scarcely take notice of in themselves, God in a special manner observes. "I was hungry and you gave Me something to eat; I was thirsty and you gave Me something to drink. Then the righteous will answer Him—Lord, when did we see You hungry and feed You, or thirsty and give You something to drink?" Matthew 25:35, 37. They as it were overlooked and disclaimed their own works of charity—but Christ takes notice of them—"I was hungry and you gave Me something to eat." What comfort is this! God spies the least good in his children! He can see a grain of corn hidden under chaff. He can see a little grace, hidden under much corruption!

(5) If God is our Father—he will take all we do in good part. Those duties which we ourselves censure—he will crown. When a child of God looks over his best duties, he sees so much sin cleaving to them—that he is confounded. "Lord," he says, "there is more sulphur than incense, in my prayers." But for your comfort, if God is your Father, he will crown those duties which you yourselves censure. He sees there is sincerity in the hearts of his children—and this gold, though light, shall have grains of allowance. Though there may be many defects in the services of his children, he will not cast away their offering.

"The Lord healed the people." 2 Chron 30:20. The tribes of Israel, being straitened in time, lacked some legal purifications; yet because their hearts were right, God healed them and pardoned them. He accepts of the good intention. 2 Cor 8:12. An earthly father kindly receives a letter from his young child—though there are blots and bad spelling in it. What blottings are there in our holy things! Yet our Father in heaven accepts them. "It is my child!" God says, "I will look upon him, through Christ—with a merciful eye!"

(6) If God is our Father—he will correct us, in measure. "I will correct you, in measure." Jer 30:11. This he will do two ways. It shall be in measure—for the kind. He will not lay upon us more than we are able to bear. 1 Cor 10:13. He knows our frame. Psalm 103:14. He knows we are not steel or marble, therefore will deal gently—he will not over-afflict. As the wise physician, who knows the temper of the body, will not give too strong a medicine for the body, nor give one grain too much; so God, who is not only the great Physician—but has the affections of a loving father, will not lay too heavy burdens on his children, lest their spirits fail.

God will correct in measure—for duration; he will not let the affliction lie too long. "The rod of the wicked shall not rest upon the lot of the righteous," Psalm 125:3. It may be there—but not rest there. "I will not contend forever." Isaiah 57:16. Our heavenly Father will love forever—but he will not contend forever. The torments of the damned are forever. "The smoke of their torment ascends up forever and ever." Rev 14:11. The wicked shall drink a sea of wrath—but God's children only taste of the cup of affliction, and their heavenly Father will say, "let this cup pass away from them." Isaiah 35:10.

(7) If God is our Father—he will intermix mercy with all our afflictions. If he gives us wormwood to drink—he will mix it with honey. In the ark, the rod was laid up and manna; so with our Father's rod there is always some manna. Asher's shoes were iron and brass—but his foot was dipped in oil. Deut 33:24, 25. Affliction is the shoe of brass which pinches. But there is mercy in the affliction—there is the foot dipped in oil. When God afflicts the body, he gives peace of conscience; there is mercy in the affliction. An affliction comes to prevent falling into sin—there is mercy in an affliction. Jacob had his thigh hurt in wrestling—there was the affliction. But when he saw God's face, and received a blessing from the angel—there was the mercy in the affliction. Gen 32:30. In every cloud, a child of God may see a rainbow of mercy shining. As the painter mixes dark shadows and bright colors together—so our heavenly Father mingles the dark and bright together, crosses and blessings; and is not this a great happiness, for God thus to chequer his providence, and mingle goodness with severity?

(8) If God is our Father—the evil one shall not prevail against us. Satan is called the evil one, emphatically. He is the grand enemy of the saints; and that both in a military sense, as he fights against them with his temptations; and in a legal sense, as he is an accuser, and pleads against them; yet neither way, shall he prevail against God's children. As for shooting his fiery darts, God will bruise Satan shortly under the saints' feet. Romans 16:20. As for his accusing, Christ is an advocate for the saints, and answers all bills of indictment brought against them. God will make all Satan's temptations promote the good of his children:

[1] As they set them praying. 2 Cor 12:8. Temptation is a medicine for carnal security.

[2] As they are a means to humble them. "Lest I should be exalted above measure, there was given to me a thorn in the flesh, the messenger of Satan." 2 Cor 12:7. The thorn in the flesh was an affliction; but it was to pick the bladder of pride.

[3] As they establish them more in grace. A tree shaken by the wind is more settled and rooted; so the blowing of a temptation does but settle a child of God more in grace. Thus the evil one, Satan, shall not prevail against the children of God.

(9) If God is our Father—no real evil shall befall us. "There shall no evil befall you." Psalm 91:10. It is not said, no trouble; but, no evil. God's children are privileged people; they are privileged from being hurt by anything. "Nothing shall by any means hurt you." Luke 10:19. The hurt and malignity of the affliction is taken away. Affliction to a wicked man has evil in it; it makes him worse. "Men were scorched with great heat—and blasphemed the name of God." Rev 16:9. But no evil befalls a child of God; he is bettered by affliction. "That we might be made partakers of his holiness." Heb 12:10. What hurt does the furnace to the gold? It only makes it purer. What hurt does affliction to grace? Only refine and purify it. What a great privilege it is to be freed, though not from the stroke—yet from the sting of affliction! No evil shall touch a saint. Christ has drawn the poison out of every affliction, that it cannot injure a child of God. Again, no evil befalls a child of God, because no condemnation. "No condemnation to those who are in Christ Jesus." Romans 8:1. God does not condemn them, nor does conscience. When both jury and judge acquit—no evil befalls the accused; for nothing is really an evil—but that which damns!

(10) If God is our Father—we may go with cheerfulness to the throne of grace. Were a man to petition his enemy—there is little hope; but when a child petitions his father—he may hope with confidence to succeed. The word "Father" works upon God; it touches his very heart. What can a father deny his child? "If his son asks bread—will he give him a stone?" Matthew 7:9. This may embolden us to go to God for pardon of sin, and further degrees of sanctity. We pray to a Father of mercy—sitting upon a throne of grace! "If you then, being evil, know how to give good gifts to your children—how much more shall your heavenly Father give the Holy Spirit to those who ask him?" Luke 11:13. This quickens the church, and adds wings to prayer. "Look down from heaven." Isaiah 63:15. "Doubtless you are our Father"; ver 16. For whom does God keep his mercies but for his children? Three things may give boldness in prayer:

We have a Father to pray to.

We have the Spirit to help us to pray.

We have an Advocate to present our prayers.

God's children should in all their troubles—run to their heavenly Father, as the sick child in 2 Kings 4:19: "He said unto his father—My head, my head." So pour out your complaint to God in prayer. "Father, my heart, my heart! My dead heart—quicken it! My hard heart—soften it in Christ's blood! Father, my heart, my heart!" Surely God, who hears the cry of ravens, will hear the cry of his children!

(11) If God is our Father—he will stand between us and danger. A father will keep off danger from his child. God calls himself a shield. As a shield he defends the head, guards the vitals, and wards off dangers from his children. "I am with you, and no man shall set on you to hurt you." Acts 18:10. God is a hiding-place. Psalm 27:5. As God has a breast to feed—so he has wings to cover his children. "He shall cover you with his feathers, and under his wings shall you trust." Psalm 91:4. He appoints his holy angels to be a lifeguard about his children. Heb 1:14. Never was any prince so well guarded, as a believer.

[1] The angels are a numerous guard. "The mountain was full of horses of fire round about Elisha." 2 Kings 6:17. "The horses and chariots of fire" were the angels of God to defend the prophet Elisha.

[2] The angels are a strong guard. One angel, in one night, slew a hundred and eighty-five thousand. 2 Kings 19:35. If one angel slew so many, what could an army of angels have done?

[3] The angels are a swift guard; they are ready in an instant to help God's children. They are described with wings to show their swiftness: they fly to our help. "As soon as you began to pray, an answer was given, which I have come to tell you." Dan 9:23. Here was swift motion for the angel, to come from heaven to earth between the beginning and ending of Daniel's prayer.

[4] The angels are a watchful guard; not like Saul's guard, asleep when their king was in danger. 1 Sam 26:12. The angels are a vigilant guard; they watch over God's children to defend them. "The angel of the Lord encamps round about those who fear him." Psalm 34:7. There is an invisible guardianship of angels surrounding God's children.

(12) If God is our Father—we shall not lack anything that he sees to be good for us. "Those who seek the Lord shall not lack any good thing." Psalm 34:10. God is pleased sometimes to keep his children on hard fare—but it is good for them. As sheep thrive best on short pasture, so God sees that too much may not be good for his people; plenty might breed surfeit. [In prosperity, men's characters run riot.] God sees it good sometimes to diet his children, and keep them light—that they may run the heavenly race the better. It was good for Jacob that there was a famine in the land; it was the means of bringing him to his son Joseph. Just so, God's children sometimes see the world's emptiness, that they may acquaint themselves more with Christ's fullness. If God sees it to be good for them to have more of the world—they shall have it. He will not let them lack any good thing.

(13) If God is our Father—all the promises of the Bible belong to us. His children are called "heirs of the promise." Heb 6:17. A wicked man can lay claim to nothing in the Bible, but the curses; he has no more to do with the promises—than a ploughman has to do with the city charter. The promises are children's bread; they are the breasts of the gospel, milking out consolations; and who are to suck these breasts—but God's children? The promise of pardon is for them. "I will pardon all their iniquities, whereby they have sinned against me." Jer 33:8. The promise of healing is for them. Isaiah 57:19. The promise of salvation is for them. Jer 23:6. The promises are the supports of faith; they are God's sealed deed; they are a Christian's cordial. Oh, the heavenly comforts which are distilled from the promises! Chrysostom compares the Scripture to a garden: the promises are the fruit trees which grow in this garden. A child of God may go to any promise in the Bible, and pluck comfort from it! He is an heir of all the promises!

(14) If God is our Father—he makes all his children conquerors. They conquer themselves; [he who conquers himself is stronger than he who conquers the stoutest ramparts.] The saints conquer their own lusts; they bind these princes in fetters of iron. Psalm 149:8. Though the children of God may be sometimes foiled, and lose a single battle—yet not the final victory.

They conquer the world. The world holds forth her two breasts of profit and pleasure—and many are overcome by it. But the children of God have a world-conquering faith. "This is the victory that overcomes the world, even our faith." 1 John 5:4.

They conquer their enemies. How can that be, when their enemies often take away their lives? They conquer—by not complying with them; as the three children would not fall down to the golden image. Dan 3:18. They would rather burn—than bow. Thus they were conquerors. He who complies with another's lust, is a captive; he who refuses to comply, is a conqueror. God's children conquer their enemies by heroic patience. A patient Christian, like the anvil, bears all strokes invincibly. Thus the martyrs overcame their enemies by patience.

God's children are more than conquerors. "We are more than conquerors." Romans 8:37. How are they more than conquerors? Because they conquer without loss, and because they are crowned after death, which other conquerors are not.

(15) If God is our Father—he will now and then send us some token of his love. His children live far from home, and meet sometimes with coarse usage from the unkind world; therefore, to encourage them, he sends them tokens and pledges of his love. What are these? He gives them an answer to prayer, which is a token of love. He quickens and enlarges their hearts in duty, which is a token of love. He gives them the first fruits of his Spirit, which are love tokens. Romans 8:23. As he gives the wicked the first fruits of hell—horror of conscience and despair; so he gives his children the first fruits of his Spirit—joy and peace, which are foretastes of glory. Some of his children, having received those tokens of love from him, have been so transported, that they have died for joy, as the glass often breaks with the strength of the wine put into it.

(16) If God is our Father—he will indulge and spare us. "I will spare them, as a man spares his own son that serves him." Mal 3:17. God's sparing his children, imports his clemency towards them. He does not punish them as he might. "He has not dealt with us after our sins." Psalm 103:10. We often do that which merits wrath, grieve God's Spirit, and relapse into sin. God passes by much and spares us. He did not spare his natural Son—and yet he spares his adopted sons. Romans 8:32. He threatened Ephraim to make him as the chaff driven with the whirlwind—but he soon repented. "Yet I am the Lord your God." Hos 13:4. "I will be your king;" ver 10. Here God spared him, as a father spares his son. Israel often provoked God with their complaints—but he was merciful towards them; he often answered their murmurings with mercies. Thus he spared them, as a father spares his son.

(17) If God is our Father—he will put honor and renown upon us at the last day.

[1] He will clear the innocence of his children. His children in this life are badly misrepresented. They are loaded with invectives. They are called factious, seditious; as Elijah, the troubler of Israel; and Luther, the trumpet of rebellion. Athanasius was accused to the Emperor Constantine as the raiser of tumults; and the primitive Christians were accused as "killers of their children, guilty of incest." Tertullus reported Paul to be a pestilent person. Acts 24:5. Wycliffe was called the idol of the heretics, and reported to have died drunk. If Satan cannot defile God's children—he will disgrace then; if he cannot strike his fiery darts into their consciences—he will put a dead fly to their names! But God will one day clear their innocence; he will roll away their reproach. As he will make a resurrection of bodies, so of names. "The Sovereign Lord will wipe away the tears from all faces; he will remove the disgrace of his people from all the earth." Isaiah 25:8. He will be the saints' vindicator. "He shall bring forth your righteousness as the light." Psalm 37:6.

The night casts its dark mantle upon the most beautiful flowers; but the light comes in the morning and dispels the darkness, and every flower appears in its orient brightness. So the wicked may by misreports darken the honor and repute of the saints; but God will dispel this darkness, and cause their names to shine forth. "He shall bring forth your righteousness as the light." Thus God stood up for the honor of Moses when Aaron and Miriam sought to eclipse his fame. "Wherefore then were you not afraid to speak against my servant Moses?" Numb 12:8. So God will one day say to the wicked, "Why were you not afraid to defame and traduce my children? Having my image upon them, how dared you abuse my picture?" At last his children shall come forth out of all their calumnies, as "a dove covered with silver, and her feathers with yellow gold." Psalm 68:13.

[2] God will make an open and honorable recital of all their good deeds. As the sins of the wicked shall be openly mentioned, to their eternal infamy and confusion; so all the good deeds of the saints shall be openly mentioned, "and then shall every man have praise of God." 1 Cor 4:5. Every prayer made with melting eyes, every good service, every work of charity, shall be openly declared before men and angels. "I was hungry, and you gave me food. I was thirsty, and you gave me drink. I was naked, and you clothed me." Matthew 25:35, 36. Thus God will set a trophy of honor upon all his children at the last day. "Then shall the righteous shine forth as the sun in the kingdom of their Father!" Matthew 13:43.

(18) If God is our Father—he will settle a good inheritance upon us. "Blessed be the God and Father of our Lord Jesus, who has begotten us again unto a living hope—to an incorruptible, and undefiled inheritance." 1 Peter 1:3, 4. A father may have lost his goods, and have nothing to leave his son but his blessing; but God will settle an inheritance on his children, and an inheritance no less than a kingdom! "It is your Father's good pleasure to give you the kingdom!" Luke 12:32. This kingdom is more glorious and magnificent than any earthly kingdom; it is set out by pearls, precious stones, and the richest jewels. Rev 21:19. What are all the rarities of the world, the coasts of pearl, the islands of spices, the rocks of diamonds, compared to this glorious heavenly kingdom! In this heavenly kingdom—are satisfying, unparalleled beauty, rivers of pleasure—and that forever! "At your right hand are pleasures for evermore." Psalm 16:2. Heaven's eminence is its permanence; and this kingdom God's children enter into immediately after death.

There is a sudden transition and passage from death—to glory! "Absent from the body—present with the Lord!" 2 Cor 5:8. God's children shall not wait long for their inheritance; it is but a wink—and they shall see God! How should this comfort those of God's children who are low in the world! Your Father in heaven will settle a kingdom upon you at death, such a kingdom as eye has not seen; he will give you a crown not of gold—but glory; he will give you white robes lined with immortality. "It is your Father's good pleasure to give you the kingdom!"

(19) If God is our Father—it is a comfort in case of the loss of relations. Have you lost a father? If you are a believer, you are no orphan, you have a heavenly Father, a Father who never dies. "Who alone has immortality." 1 Tim 6:16. It is comfort in case of your own death. God is your Father—and death is but going to your Father! Well might Paul say, "death is yours!" 1 Cor 3:22. Death is your friend, which will carry you home to your Father! How glad are children when they are going home! It was Christ's comfort at death that he was going to his Father. "I am leaving the world, and am going to the Father." John 16:28. "I ascend unto my Father." John 20:17. If God is our Father, we may with comfort, at the day of death, resign our souls into his hand. Thus did Christ. "Father, into your hands I commend my spirit." Luke 23:46.

If a child has any jewel, he will in time of danger put it into his father's hands, where he thinks it will be kept most safe; so the soul, which is our richest jewel, we may resign at death into God's hands, where it will be safer than in our own keeping. "Father, into your hands I commend my spirit." What a comfort it is that death carries a believer to his Father's house, where are delights unspeakable and full of glory! How glad was old Jacob when he saw the wagons and chariots to carry him to his son Joseph! "The spirit of Jacob revived." Gen 45:27. Death is a triumphant chariot, to carry every child of God to his Father's mansion-house.

(20) If God is our Father—he will not disinherit us. He may for a time desert his children—but will not disinherit them. The sons of kings have sometimes been disinherited by the cruelty of usurpers; but what power on earth can hinder the heirs of the promise from their inheritance? Men cannot, and God will not cut off his children. The Arminians hold falling away from grace, so that a child of God may be deprived of his inheritance. But God's children can never be degraded or disinherited, and their heavenly Father will not cast them off from being his children.

It is evident that God's children cannot be finally disinherited, by virtue of the eternal decree of heaven. God's decree is the very pillar and basis on which the saints' perseverance depends. That decree ties the knot of adoption so fast, that neither sin, death, nor hell, can break it asunder. "Whom he did predestinate, them he also called," etc. Romans 8:30. Predestination is nothing else but God's decreeing a certain number to be heirs of glory, on whom he will settle the crown of heaven; for whom he predestinates, he glorifies. What shall hinder God's electing love, or make his decree null and void?

Besides God's decree, he has engaged himself by promise, that the heirs of heaven shall never be put out of their inheritance. His promises are not like blanks in a lottery—but as a sealed deed which cannot be reversed; they are the saints' royal charter; and one promise is, that their heavenly Father will not disinherit them. "I will make an everlasting covenant with them, that I will not turn away from them; but I will put my fear in their hearts, that they shall not depart from me." Jer 32:40. God's fidelity, which is the richest pearl of his crown, is engaged in this promise for his children's perseverance. "I will not turn away from them." A child of God cannot fall away while he is held fast in these two arms of God—his love, and his faithfulness. Jesus Christ undertakes that all God's children by adoption, shall be preserved in a state of grace until they inherit glory. The heathens feigned of Atlas—that he bore up the heavens from falling; but Jesus Christ is that blessed Atlas—who bears up the saints from falling away.

How does Christ preserve the saints' graces, until they come to heaven?

(1) By the influence of the Spirit. He carries on grace in the souls of the elect, by the influence and working of his Spirit. He continually excites and quickens grace in the godly; he by his Spirit blows up the sparks of grace—into a holy flame. The Spirit is Christ's vicar on earth—his proxy, his executor, to see that all that he has purchased for the saints—be made good. Christ has obtained for them an inheritance incorruptible, and the Spirit is his executor, to see that the inheritance be settled upon them. 1 Peter 1:4, 5.

(2) He carries on his work perseveringly in the souls of the elect, by the prevalence of his intercession. "He ever lives to make intercession for them." Heb 7:25. He prays that every saint may hold out in grace—until he comes to heaven. Can the children of such prayers perish? If the heirs of heaven should be disinherited, and fall short of glory—then God's decree must be reversed, his promise broken, and Christ's prayer frustrated, which would be blasphemy to imagine.

(3) That God's children cannot be disinherited, or put out of their right to the crown of heaven, is evident from their mystic union with Christ. Believers are incorporated into him; they are knit to him as members to the head, by the nerves and ligaments of faith, so that they cannot be broken off. "The church, which is his body." Eph 1:22, 23. What was once said of Christ's natural body, is as true of his mystic body. "A bone of it shall not be broken." As it is impossible to separate the leaven and the dough when they are once mingled and kneaded together; so it is impossible, when Christ and believers are once united, that they should ever, by the power of death or hell—be separated. Christ and his spiritual members make one Christ. Is it possible that any part of Christ should perish? How can Christ lack any member of his mystic body—and be perfect? Every member is an ornament to the body, and adds to the honor of it. How can Christ part with any mystic member, and not part with some of his glory too?

By all this it is evident that God's children must needs persevere in grace—and cannot be disinherited. If they could be disinherited, the Scripture could not be fulfilled, which tells us of glorious rewards for the heirs of promise. "Truly there is a reward for the righteous." Psalm 58:11. If God's adopted children should fall away finally from grace, and miss of heaven—what reward would there be for the righteous? This would open a door to despair.

But the doctrine of final perseverance, and the certainty of the heavenly inheritance may lead to carnal security, and unholy walking.

Corrupt nature may suck poison from this flower; but he who has felt the efficacy of grace upon his heart, dares not abuse this doctrine. He knows that perseverance is attained in the use of means, and walks steadily, that in the use of the means he may arrive at perseverance. Paul knew that he would not be disinherited, and that nothing could separate him from the love of Christ; but who more holy and watchful than he was? "I keep my body under subjection." 1 Cor 9:27. "I press toward the mark." Phil 3:14. God's children have a holy fear which keeps them from self-security and wantonness; they believe the promise, therefore they rejoice in hope; they fear their hearts, therefore they watch and pray.

Thus you see what strong consolation there is for all the heirs of the promise. Such as have God for their Father are the happiest people on earth; they are in such a condition that nothing can hurt them; they have their Father's blessing, all things conspire for their good; they have a kingdom settled on them, and know that they can never be disinherited. How comforted should they be in all conditions, let the times be what they will! Their Father who is in heaven rules over all. If troubles arise, they carry them sooner to their Father. The more violently the wind beats against the sails of a ship, the sooner it is brought to the haven; and the more fiercely God's children are assaulted, the sooner they come to their Father's house. "Therefore comfort one another with these words." 1 Thess 4:18.

Use 4. For exhortation. Let us behave as the children of such a Father.

(1) Let us depend upon him in all our straits and exigencies; let us believe that he will provide for all our needs. Children rely upon their parents for the supply of their needs. If we trust God for salvation, shall we not trust him for a livelihood? There is a lawful and prudent care to be used. But beware of being distrustful. "Consider the ravens: for they neither sow nor reap; and God feeds them." Luke 12:24. Does God feed the birds of the air, and will he not feed his children? "Consider the lilies how they grow: they spin not; yet Solomon in all his glory was not arrayed like one of these;" ver 27. Does God clothe the lilies, and will he not clothe his lambs? Even the wicked taste of his bounty. "Their eyes stand out with fatness." Psalm 73:7. Does God feed his slaves, and will he not feed his family?

His children may not have a liberal share in the things of this life; they may have but little meal in the barrel; they may be drawn low, and almost dry; but they shall have as much as God sees to be good for them. "Those who seek the Lord shall not lack any good thing." Psalm 34:10. If God gives them not what they want—he will give them what is good for them. If he gives them not always what they crave—he will give them what they need. If he gives them not a feast—he will give them enough along the way. Let them depend upon his fatherly providence; let them not give way to distrustful thoughts, distracting cares, or sinful means. "Casting all your care upon him; for he cares for you." 1 Peter 5:7.

An earthly parent may have affection for his child, and would gladly provide for him—but may not be able; but God is never at a loss to provide for his children, and he has promised an adequate supply. "Truly you shall be fed." Psalm 37:3. Will God give his children heaven, and will he not give them enough to bear their charges there? Will he give them a kingdom, and deny them daily bread? O put your trust in him, for he has said, "I will never leave you, nor forsake you." Heb 13:5.

(2) If God is our Father, let us imitate him. The child not only bears his father's image—but imitates him in his speech, gesture and behavior. If God is our Father, let us imitate him. "Be followers of God, as dear children." Eph 5:1.

Imitate God in forgiving injuries. "I have blotted out, as a thick cloud, your transgressions." Isaiah 44:22. As the sun scatters not only thin mists—but thick clouds, so God pardons great offences. Imitate him in this. "Forgiving one another." Eph 4:32. Cranmer was a man of a forgiving spirit: he buried injuries and requited good for evil. He who has God for his Father, will have him for his pattern.

Imitate God in works of mercy. "The Lord frees the prisoners." Psalm 146:7. He opens his hand and satisfies the desire of every living thing. Psalm 145:16. He drops his sweet dew upon the thistle—as well as the rose. Imitate God in works of mercy; relieve the needs of others; be rich in good works. "Be merciful, as your Father also is merciful." Luke 6:36. Be not so hard hearted as to shut out the poor from all charity. Dives denied Lazarus a crumb of bread, and Dives was denied a drop of water!

(3) If God is our Father, let us submit patiently to his will. If he lay his strokes on us, they are the corrections of a Father—not the punishments of a judge. This made Christ himself patient. "The cup which my Father has given me, shall I not drink it?" John 18:11. He sees we need affliction. 1 Peter 1:6. He appoints it as a nutritious drink, to purge and sanctify us. Isaiah 27:9. Therefore dispute not—but submit. "We have had fathers of our flesh which corrected us, and we gave them reverence." Heb 12:9. They might correct out of ill humor—but God does it for our profit. Heb 12:10. Therefore say as Eli, "It is the Lord: let him do what seems good to him". 1 Sam 3:18. What does the child get by struggling—but more blows? What did Israel get by their murmuring and rebelling—but a longer and more tedious march, until, at last, their carcass fell in the wilderness!

(4) If God is our Father, let it cause in us a childlike reverence. "If I am a father, where is my honor?" Mal 1:6. It is part of the honor we give to God—to reverence and adore him; if we have not always a childlike confidence, let us always preserve a childlike reverence. How ready are we to run into extremes, either to despond or to grow wanton! Because God is a Father, do not think you may take liberty to sin; if you do, he may act as if he were no Father, and throw hell into your conscience. When David presumed upon God's paternal affection, and began to wax wanton under mercy—God made him pay dearly for it, by withdrawing the sense of his love; and, though he had the heart of a Father—yet he had the look of an enemy. David prayed, "Make me to hear joy and gladness." Psalm 51:8. He lay several months in desertion, and it is thought never recovered his full joy to the day of his death. O keep alive holy fear! With childlike confidence, preserve a humble reverence. The Lord is a tender Father, therefore love to serve him; he is the mighty God, therefore fear to offend him.

(5) If God is our Father, let us walk obediently. "As obedient children." 1 Peter 1:14. When God bids you to be humble and self-denying, deny yourselves; part with your bosom sin. Be sober in your attire, savory in your speech, grave in your deportment. Obey your Father's voice; open to him as the flower to the sun. If you expect your Father's blessing, obey him in whatever he commands, both in first and second table duties. When a musician would make sweet music, he touches upon every string of the lute. The ten commandments are like a ten-stringed instrument, and we must touch every string, obey every commandment, or we cannot make sweet melody in religion. Obey your heavenly Father, though he commands things contrary to flesh and blood; when he commands to mortify sin, the sin which has been most dear—pluck out a right eye, that you may see better to go to heaven; when he commands you to suffer for sin. Acts 21:13.

Every good Christian has a spirit of martyrdom in him, and is ready to suffer for the truth rather than the truth should suffer. Luther said he had rather be a martyr than a monarch. Peter was crucified with his head downwards, as Eusebius relates. Ignatius called his chains his spiritual pearls, and wore his fetters as a bracelet of diamonds. We act as God's children, when we obey his voice, and count not our lives dear, so that we may show our love to him. "They loved not their lives unto the death." Rev 12:11.

(6) If God is our Father, let us show by our cheerful looks that we are the children of such a Father. Too much drooping and despondency disparages the joyful relation in which we stand to him. What though we meet with hard usage in the world! We are now in a strange land, far from home; it will be shortly better with us when we are in our own country, and our Father has us in his arms. Does not the heir rejoice in hope? Shall the sons of a king walk dejected? "Why are you, being the king's son, so lean?" 2 Samuel 13:4. Is God an unkind Father? Are his commands grievous? Has he no land to give his heirs? Why, then, do his children walk so sad? Never had children such privileges as those who are of the seed-royal of heaven, and have God for their Father. They should rejoice—who are within a few hours of being crowned with glory!

(7) If God is our Father, let us honor him by walking very holily. "Be holy; for I am holy." 1 Peter 1:16. A young prince, having asked a philosopher how he should behave himself, the philosopher said, "Remember you are a king's son; do nothing but what befits the son of a king." So let us remember we are the adopted sons and daughters of the high God, and do nothing unworthy of such a relation. A debauched child is the disgrace of his father. "Is this your son's coat?" said they to Jacob, when they brought it home dipped in blood. So, when we see a person defiled with malice, passion, drunkenness, we may say, "Is this the coat of God's adopted son? Does he look like an heir of glory?" It is blaspheming the name of God to call him Father—and yet live in sin. Such as profess God to be their Father and live unholily—they slander and defraud; they are as bad to God as the heathen. "Are you not as children of the Ethiopians to me, O children of Israel? says the Lord." Amos 9:7. When Israel grew wicked, they were no better to God than Ethiopians, who were uncircumcised, a base and ill-bred people. Loose, scandalous livers under the gospel are no better in God's esteem than Pagans; nay, they shall have a hotter place in hell. Oh! let all who profess God to be their Father, honor him by their unspotted lives.

Scipio abhorred the embraces of a harlot, because he was the general of an army. Abstain from all sin, because you are born of God, and have God for your Father. "Abstain from all appearance of evil." 1 Thess 5:22. It was a saying of Augustus, that "an emperor should not only be free from crimes—but from the suspicion of them." By a holy life you should bring glory to your heavenly Father, and cause others to become his children. The fragrance of virtue, is attractive. Causinus, in his writings, speaks of a dove, whose wings being perfumed with sweet ointments, drew the other doves after her; so the holy lives of God's children are a sweet perfume to draw others to true religion, and make them to be of the family of God. Justin Martyr says, that which converted him to Christianity was beholding the blameless lives of the Christians.

(8) If God is our Father, let us love all that are his children. "How pleasant it is for brethren to dwell together in unity!" Psalm 133:1. It is compared to ointment for its sweet fragrance. "Love the brotherhood." 1 Peter 2:17. The motion of the soul is the same towards the image and the reality. The saints are the walking pictures of God. If God is our Father, we shall love to see his picture of holiness in believers. We pity them for their infirmities—but love them for their graces; we shall prize their company above others. Psalm 119:63. It may justly be suspected that God is not the Father of those who love not his children. Though they retain the communion of saints in their creed, they banish the communion of saints out of their company.

(9) If God is our Father, let us show heavenly-mindedness. Those who are born of God, set their affections on things that are above. Col 3:2. O you children of the high God! do not disgrace your high birth by sordid covetousness. What, a son of God—and a slave to the world! What, born from heaven—and buried in the earth! For a Christian, who pretends to derive his pedigree from heaven, wholly to mind earthly things, is to debase himself; as if a king should leave his throne, to play wih marbles. "Do you seek great things for yourself?" Jer 45:5. As if the Lord had said, "What you Barak, you who are born of God, akin to angels, and by your office a Levite—do you debase yourself, and spot the silver wings of your grace by besliming them with earth! Do you seek great things? Seek them not." The earth chokes the fire; so earthliness chokes the fire of good affections.

(10) If God is our Father, let us own him as such in the worst times, stand up in his cause, and defend his truths. If suffering comes—do not deny God. He is a bad son who denies his father. Such as are ashamed to own God in times of danger, he will be ashamed to own for his children. "Whoever therefore shall be ashamed of me and of my words in this adulterous generation, of him also shall the Son of man be ashamed, when he comes in the glory of his Father, with the holy angels." Mark 8:38.

II. The second part of the preface is, "Who is in heaven." God is said to be in heaven, not because he is so included there as if he were nowhere else; for "the heaven of heavens cannot contain you." 1 Kings 8:27. But the meaning is, that he is chiefly resident in what the apostle calls "the third heaven," where he reveals his glory most to saints and angels. 2 Cor 12:2.

What may we learn from God being in heaven?

(1) That we are to raise our minds in prayer above the earth. God is nowhere to be spoken with, but in heaven. He never denied that soul its suit—who went as far as heaven to ask it.

(2) We learn his sovereign power. "Our God is in the heavens: he has done whatever he has pleased." Psalm 115:3. In heaven he governs the universe, and orders all occurrences here below for the good of his children. When the saints are in straits and dangers, and see no way of relief, he sends from heaven and helps them. "He shall send from heaven, and save me." Psalm 57:3.

(3) We learn his glory and majesty. He is in heaven; therefore he is covered with light. Psalm 104:2. He is "clothed with honor." Psalm 104:1: He is far above all worldly princes, as heaven is above earth.

(4) We learn his omniscience. All things are naked and unmasked to his eye. Heb 4:13. Men plot and contrive against the church; but God is in heaven, and they do nothing but what he sees. If a man were on the top of a tower or theater, he might see all the people below; God in heaven, as on a high tower or theater, sees all the transactions of men. The wicked make wounds in the backs of the righteous, and then pour in vinegar; but God writes down their cruelty. "I have surely seen the affliction of my people." Exod 3:7. God can thunder out of heaven upon his enemies. "The Lord thundered in the heavens; yes, he sent out his arrows, and scattered them; and he shot out lightnings, and routed them." Psalm 18:13, 14.

(5) We learn comfort for the children of God. When they pray to their Father, the way to heaven cannot be blocked up. One may have a father living in foreign parts—but the way, both by sea and land, may be so blocked up, that there is no coming to him; but you, saint of God, when you pray to your Father, he is in heaven; and though you are ever so confined, you may have access to him. A prison cannot keep you from your God; the way to heaven can never be blocked up.

III. I shall next speak of the pronoun "our." There is an appropriation of the appellation, "Father." "Our Father." Christ, by the word "our," would teach us thus much—that in all our prayers to God, we should exercise faith. Father denotes reverence: Our Father, denotes faith. In all our prayers to God we should exercise faith. Faith baptises prayer, and gives it a name; it is called "the prayer of faith." James 5:15. Without faith, it is speaking, not praying. Faith is the breath of prayer; prayer is dead unless faith breathes in it. Faith is a necessary requisite in prayer. The oil of the sanctuary was made up of several sweet spices, pure myrrh, cassia, cinnamon. Exod 30:23, 24. Faith is the chief spice or ingredient in prayer, which makes it go up to the Lord as sweet incense. "Let him ask in faith." James 1:6. "Whatever you shall ask in prayer, believing, you shall receive." Matthew 21:22.

"Lord," said Cruciger, "I pray, though with a weak faith—yet with faith." Prayer is the gun we shoot with, fervency is the fire that discharges it, and faith is the bullet which pierces the throne of grace. Prayer is the key of heaven, faith is the hand that turns it. Pray in faith, "Our Father." Faith must take prayer by the hand, or there is no coming near to God. Prayer without faith is unsuccessful. If a poor craftsman, who lives by his labor, has ruined his tools, so that he cannot work, how shall he exsist? Prayer is the tool we work with, which procures all good for us; but unbelief spoils and blunts our prayers, and then we get no blessing from God. A faithless prayer is fruitless. As Joseph said, "You shall not see my face, except your brother be with you" (Gen 43:3); so prayer cannot see God's face unless it brings its brother faith with it. What is said of Israel, "They could not enter in because of unbelief," is as true of prayer; it cannot enter into heaven because of unbelief. Heb 3:19. Prayer often suffers shipwreck because it dashes upon the rock of unbelief. O mingle faith with prayer! We must say, "Our Father."

What does praying in faith imply?

Praying in faith implies having faith, and the act implies the habit. To walk implies a principle of life; so to pray in faith implies a habit of grace. None can pray in faith but believers.

What is it to pray in faith?

(1) It is to pray for that which God has promised. Where there is no promise, we cannot pray in faith.

(2) It is to pray in Christ's meritorious name. "Whatever you shall ask in my name, that will I do." John 14:13. To pray in Christ's name, is to pray with confidence in Christ's merit. When we present Christ to God in prayer; when we carry the Lamb slain in our arms; when we say, "Lord, we are sinners—but here is our surety; for Christ's sake be propitious," we come to God in Christ's name; and this is to pray in faith.

(3) It is to fix our faith in prayer on God's faithfulness, believing that he hears and will help. This is taking hold of God. Isaiah 64:7. By prayer we draw near to God, by faith we take hold of him. "They cried unto the Lord;" and this was the crying of faith. 2 Chron 13:14. They "prevailed, because they relied upon the Lord God of their fathers;" ver 18. Making supplication to God, and staying the soul on God, is praying in faith. To pray, and not rely on God to grant our petitions, "is to abuse and put a scorn on God." By praying we seem to honor God; by not believing we affront him. In prayer we say, "Almighty, merciful Father;" by not believing, we blot out all his titles again.

How may we know that we truly pray in faith?

(1) When faith in prayer is humble. A presumptuous person hopes to be heard for some inherent worthiness in himself; he is so qualified, and has done God good service, therefore he is confident God will hear him. See an instance in Luke 18:11, 12: "The Pharisee stood and prayed thus, God, I thank you, that I am not as other men are, extortioners, unjust. I fast twice in the week; I give tithes of all that I possess." This was a presumptuous prayer; but a sincere heart evinces humility in prayer as well as faith. "The publican, standing afar off, would not lift up so much as his eyes unto heaven—but smote upon his breast, saying, God be merciful to me a sinner." "God be merciful," there was faith; "to me a sinner," there was humility and a sense of unworthiness. Luke 18:13.

(2) We may know we pray in faith, when, though we have not the thing we pray for, we believe God will grant it, and are willing to wait his leisure. A Christian having a command to pray, and a promise, is resolved to follow God with prayer, and not give up; as Peter knocked, and when the door was not opened, continued knocking until at last it was opened. Acts 12:16. So when a Christian prays, and prays, and has no answer, he continues to knock at heaven's door, knowing an answer will come. "You will answer me." Psalm 86:7. Here is one that prays in faith. Christ says, "Pray, and faint not." Luke 18:1. A believer, at Christ's word, lets down the net of prayer, and though he catches nothing, he will cast the net again, believing that mercy will come. Patience in prayer, is nothing but faith spun out.

Use 1. For reproof of those who pray in formality, not in faith; those who question whether God hears—or will grant. "You ask, and receive not, because you ask amiss." James 4:3. He does not say, you ask that which is unlawful; but you ask amiss, and therefore you receive not. Unbelief clips the wings of prayer, that it will not fly to the throne of grace! The rubbish of unbelief—stops the current of prayer!

Use 2. For exhortation. Let us set faith to work in prayer. The farmer sows in hope; prayer is the seed we sow, and when the hand of faith scatters this seed, it brings forth a fruitful crop of blessing. Prayer is the ship we send out to heaven; when faith makes an adventure in this ship, it brings home large returns of mercy. O pray in faith; say, "Our Father." That we may exercise faith in prayer, consider:

(1) God's readiness to hear prayer. Did God forbid all addresses to him, it would put a damp upon the trade of prayer; but his ear is open to prayer. One of the names by which he is known, is, "O you who hear prayer." Psalm 65:2. God is both ready to hear and grant prayer, which should encourage faith in prayer. Some may say, they have prayed—but have had no answer. God may hear prayer, though he does not immediately answer it. We write a letter to a friend, he may have received it, though we have yet had no answer to it. Perhaps you pray for the light of God's face; he may lend you an ear, though he does not show you his face. God may give an answer to prayer, when we do not perceive it. His giving a heart to pray, and inflaming the affections in prayer, is an answer to prayer. "In the day when I cried you answered me, and strengthened me with strength in my soul." Psalm 138:3. David's inward strength was an answer to prayer. Therefore let God's readiness to hear prayer, encourage faith in prayer.

(2) That we may exercise faith in prayer, let us consider that we do not pray alone. Christ prays our prayers over again. His prayer is the ground why our prayer is heard. He takes the dross out of our prayer, and presents nothing to his Father but pure gold. He mingles his sweet fragrances with the prayers of the saints. Rev 5:8. Think of the dignity of his person, he is God; and the sweetness of his relation, he is a Son. Oh, what encouragement is here, to pray in faith! Our prayers are put into the hand of a Mediator. Christ's prayer is mighty and powerful.

(3) We pray to God for nothing but what is pleasing to him, and he has a mind to grant. If a son asks nothing but what his father is willing to bestow, it will make him go to him with confidence. When we pray to God for holy hearts, there is nothing more pleasing to him. "This is the will of God, even your sanctification." 1 Thess 4:3. We pray that God would give us hearts to love him, and there is nothing he more desires than our love. How should it make us pray in faith, when we pray for nothing but what is acceptable to God, and which he delights to bestow!

(4) To encourage faith in prayer, let us consider the many sweet promises that God has made to prayer. The cork keeps the net from sinking, so the promises are the cork to keep faith from sinking in prayer. God has bound himself to us by his promises. The Bible is bespangled with promises made to prayer. "He will be very gracious unto you at the voice of your cry." Isaiah 30:19. "The Lord is rich unto all who call upon him." Romans 10:12. "You shall find me, when you shall search for me with all your heart." Jer 29:13. "He will fulfill the desire of those who fear him." Psalm 145:19. The Syrians tied their god Hercules with a golden chain, that he should not leave; God has tied himself fast to us by his promises. How should these animate and spirit faith in prayer! Faith gets strength in prayer—by sucking from the breast of a promise.

(5) That we may exercise faith in prayer, consider that Jesus Christ has purchased that which we pray for. We may think the things we ask for in prayer too great for us to obtain—but they are not too great for Christ to purchase. We pray for pardon. Christ has purchased it with his blood. We pray for the Spirit to animate and inspire us. The sending down of the Holy Spirit into our hearts, is the fruit of Christ's death. It should put life into our prayers, and make us pray in faith, to reflect that the things we ask, though more than we deserve—yet they are not more than Christ has purchased for us.

(6) To pray in faith, consider there is such bountifulness in God, that he often exceeds the prayers of his people. He gives them more than they ask! Hannah asked a son, and God not only gave her a son—but a prophet. Solomon asked wisdom, and God gave him not only wisdom—but riches and honor besides. Jacob prayed that God would give him food and raiment, and he increased his pilgrim's staff into two bands. Gen 32:10. God is often better to us than our prayers, as when Gehazi asked but one talent, Naaman would needs force two upon him. 2 Kings 5:23. We ask one talent, and God gives two. The woman of Canaan asked but a crumb, namely, to have the life of her child; and Christ gave her more, he sent her home with the life of her soul.

(7) The great success which the prayer of faith has found. Like Jonathan's bow, it has not returned empty. The little word father, pronounced in faith, has overcome God. "Deliver me, I pray you." Gen 32:11. This was mixed with faith in the promise. "You said, I will surely do you good;" ver 12. This prayer had power with God, and prevailed. Hos 12:4. The prayer of faith has opened prison doors, stopped the chariot of the sun, locked and unlocked heaven. James 5:17. The prayer of faith has strangled the plots of enemies in their birth, and has routed their forces. Moses' prayer against Amalek did more than Joshua's sword; and should not this hearten and encourage faith in prayer?

(8) If all this will not prevail, consider how heartless and comfortless it is not to pray in faith! The heart misgives secretly that God does not hear, nor will he grant. Faithless praying must needs be comfortless; for there is no promise made to unbelieving prayer. It is sad sailing where there is no anchoring; and sad praying where there is no promise to anchor upon. James 1:7. The disciples toiled all night and caught nothing; so the unbeliever toils in prayer and catches nothing; he receives not any spiritual blessings, pardon of sin, or grace. As for the temporal mercies which the unbeliever has, he cannot look upon them as the fruit of prayer—but as the overflowing of God's bounty. Oh, therefore labor to exert and put forth faith in prayer!

But so much sin cleaves to my prayer, that I fear it is not the prayer of faith, and God will not hear it.

If you mourn for this, it hinders not but that your prayer may be in faith, and God may hear it. Weakness shall not make void the saint's prayers. "I said in my haste, I am cut off." Psalm 31:22. There was much unbelief in that prayer: "I said in my haste:" in the Hebrew, "in my trembling," David's faith trembled and fainted—yet God heard his prayer. The saints' passions do not hinder their prayers. James 5:17. Therefore be not discouraged, for though sin will cleave to your holy offering, yes, these two things may comfort you—that you may pray with faith—though with weakness; and God sees the sincerity—and will pass by the infirmity.

How shall we pray in faith?

Implore the Spirit of God. We cannot say, "Our Father," but by the Holy Spirit. God's Spirit helps us, not only to pray with sighs and groans—but with faith. The Spirit carries us to God, not only as to a Creator—but a Father. "God has sent forth the Spirit of his Son into your hearts, crying, Abba, Father." Gal 4:6. "Crying:" there the Spirit causes us to pray with fervency. "Abba, Father:" there the Spirit helps us to pray with faith. The Spirit helps faith to turn the key of prayer, and then it unlocks heaven.

The First Petition in the Lord's Prayer

"Hallowed be your name." Matthew 6:9

Having spoken of the introduction to the Lord's prayer, "After this manner therefore pray," and the preface, "Our Father in heaven;" I come, thirdly, to the prayer itself, which consists of seven petitions.

The first petition is: "Hallowed be your name." In the Latin it is, "Sanctified be your name." In this petition, we pray that God's name may shine forth gloriously, and that it may be honored and sanctified by us, in the whole course and tenor of our lives. It was the angels' song, "Glory be to God in the highest;" that is, let his name be glorified and hallowed. This petition is set in the forefront, to show that the hallowing of God's name is to be preferred before all things. It is to be preferred before life. We pray, "Hallowed be your name," before we pray, "Give us this day our daily bread." It is to be preferred before salvation. Romans 9:23. God's glory is more worth than the salvation of all men's souls. As Christ said of love in Matthew 22:38, "This is the first and great commandment;" so I may say of this petition, "Hallowed be your name:" it is the first and great petition; it contains the most weighty thing in true religion, which is God's glory.

When some of the other petitions shall be useless and out of date, as we shall not need to pray in heaven, "Give us our daily bread," because there shall be no hunger; nor, "Forgive us our trespasses," because there shall be no sin; nor, "Lead us not into temptation," because the old serpent is not there to tempt: yet the hallowing of God's name will be of great use and request in heaven; we shall be ever singing hallelujahs, which is nothing else but the hallowing of God's name. Every Person in the blessed Trinity, God the Father, Son, and Holy Spirit, must have this honor, to be hallowed; their glory being equal, and their majesty co-eternal. "Hallowed be your name." To admire God's name is not enough; we may admire a conqueror; but when we say, "Hallowed be your name," we set God's name above every name, and not only admire him—but adore him; and this is proper to the Deity only. For the further explanation, I shall propound three questions.

I. What is meant by God's name?

[1] His essence. "The name of the God of Jacob defend you" (Psalm 20:1); that is, the God of Jacob defend you.

[2] Anything by which he may be known. As a man is known by his name; so by his attributes of wisdom, power, holiness, and goodness, God is known as by his name.

II. What is meant by hallowing God's name?

To hallow, is to set apart a thing from the common use, to some sacred end. As the vessels of the sanctuary were said to be hallowed, so, to hallow God's name, is to set it apart from all abuses, and to use it holily and reverently. In particular, hallowing God's name is to give him high honor and veneration, and render his name sacred. We can add nothing to his essential glory; but we are said to honor and sanctify his name when we lift him up in the world, and make him appear greater in the eyes of others. When a prince is crowned, there is something added really to his honor; but when we crown God with our triumphs and hallelujahs there is nothing added to his essential glory. He cannot be greater than he is—but we may make him appear greater in the eyes of others.

III. When may we be said to hallow and sanctify God's name?

[1] When we profess his name. Our meeting in his holy assembly is an honor done to his name. This is good—but it is not enough. All who wear God's livery by profession are not true servants; there are some professors against whom Christ will profess at the last day. "I will profess I never knew you." Matthew 7:23. Therefore, to go a little further:

[2] We hallow and sanctify God's name when we have a high appreciation and esteem of him, and set him highest in our thoughts. The Hebrew word to honor, signifies to esteem precious. We conceive of God in our minds as the most super excellent and infinite good; we see in him a constellation of all beauties and delights; we adore him in his glorious attributes, which are the several beams by which his divine nature shines forth; we adore him in his works, which are bound up in three great volumes — creation, redemption, and providence. We hallow and sanctify his name when we lift him highest in our souls; we esteem him a supereminent and incomprehensible God.

[3] We hallow and sanctify his name when we trust in it. "We have trusted in his holy name." Psalm 33:21. There is no way can we bring more revenues of honor to God, or make his crown shine brighter, than by confiding in him. Abraham "was strong in faith, giving glory to God." Romans 4:20. Here was hallowing God's name. Unbelief stains God's honor and eclipses his name. "He who believes not God—has made him a liar" (1 John 5:10); So faith glorifies and hallows his name. The believer trusts his best jewels in God's hands. "Into your hand I commit my spirit." Psalm 31:5. Faith in a Mediator does more honor, and sanctifies God's name more, than martyrdom or the most sublime acts of obedience.

[4] We hallow and sanctify God's name when we never make mention of it but with the highest reverence. His name is sacred, and it must not be spoken of but with veneration. When the Scripture speaks of God, it gives him his titles of honor. "Blessed be the most high God." Gen 14:20. "Blessed be your glorious name, which is exalted above all praise." Neh 9:5. To speak vainly or slightly of God is profaning his name, and is taking his name in vain. By giving God his venerable titles, we hang his jewels on his crown.

[5] We hallow and sanctify God's name when we love his name. "Let those who love your name be joyful." Psalm 5:11. The love which honors God's name must be special and discriminating love — the cream and flower of our love; such as we give to none besides; as the wife honors her husband by giving him such love as she gives to none else — a marital love. Thus we hallow God's name by giving him such love as we give to none else — a love joined with worship. "He is your Lord; and worship you him." Psalm 45:2.

[6] We hallow and sanctify God's name when we give him a holy and spiritual worship.

(1) When we give him the same kind of worship that he has appointed. "I will be sanctified in those who come near me:" that is, I will be sanctified with that very worship I have appointed. Lev 10:3. It is the purity of worship, that God loves better than the pomp. It dishonors his name to bring anything into his worship which he has not instituted; as if he were not wise enough to appoint the manner in which he will be served. Men prescribe to him and super add their inventions; which he looks upon as offering strange fire, and as a high provocation.

(2) When we give to God the same heart devotion in worship, which he has appointed. "Fervent in spirit; serving the Lord." Romans 12:11. The word for fervent is a metaphor, which alludes to water which seethes and boils over; to signify that our affections should boil over in holy duties. To give God outside worship, and not the devotion of the heart, instead of hallowing and sanctifying him in an ordinance, is to abuse him; as if one calls for wine and you give him an empty glass. We hallow God's name and sanctify him in an ordinance when we give him the vitals of religion, and a heart flaming with zeal.

[7] We hallow and sanctify God's name when we hallow his day. "Hallow the sabbath day." Jer 17:22. Our Christian Sabbath, which comes in the place of the Jews' Sabbath, is called the Lord's day. Rev 1:10. It was anciently called a day of light, wherein Christ the Sun of Righteousness shines in an extraordinary manner. It is an honor done to God to hallow his Sabbath.

(1) We must rest on this day from all secular works. "Bring in no burden on the sabbath day." Jer 17:24. As when Joseph would speak with his brethren he thrust out the Egyptians; so when we would converse with God on this day, we must thrust out all earthly employments. Mary Magdalene refused to anoint Christ's dead body on the sabbath day. Luke 23:56. She had before prepared her ointment and spices—but came not to the sepulcher until the Sabbath was past; she rested on that day from civil work, even the commendable and glorious work of anointing Christ's dead body.

(2) We must in a solemn manner devote ourselves to God on this day; we must spend the whole day with God. Some will hear the word—but leave all their religion at church; they do nothing at home, they do not pray or repeat the word in their houses, and so rob God of a part of his day. It is lamentable to see how God's day is profaned. Let no man think God's name is hallowed, while his Sabbath is broken.

[8] We hallow and sanctify God's name when we ascribe the honor of all we do, to him. "Give unto the Lord the glory due unto his name." Psalm 96:8. Herod, instead of hallowing God's name, dishonored it by assuming that praise to himself which was due to God alone. Acts 12:23. We ought to take the honor from ourselves—and give it to God. "I labored more abundantly than they all;" one would think this had savored of pride: but the apostle pulls the crown from his own head and sets it upon the head of free grace: "Yet not I—but the grace of God which was with me." 1 Cor 15:10. If a Christian has any assistance in duty, or victory over temptation, he rears up a pillar and writes upon it, "Hitherto the Lord has helped me." John the Baptist transferred all the honor from himself to Christ; he was content to be eclipsed that Christ might shine the more. "He who comes after me is preferred before me." John 1:15. I am but the herald, the voice of one crying; he is the prince. I am but a lesser star; he is the sun. I baptize with water only; he with the Holy Spirit. This is hallowing God's name, when we transfer all honor from ourselves to God. "Not unto us, O Lord, not unto us—but unto your name give glory." Psalm 115:1.

[9] We hallow and sanctify God's name by obeying him. How does a son more honor his father, than by obedience? "I delight to do your will, O my God." Psalm 40:8. The wise men showed honor to Christ, not only by bowing the knee to him—but by presenting him with gold and myrrh. Matthew 2:11. We hallow God's name, not only by lifting up our eyes and hands to heaven and bowing the knee in prayer—but by presenting him with golden obedience. We trade for God and lay out our strength in his service. It was a saying of Dr Jewel, "I have spent and exhausted myself in the labors of my holy calling." "To obey is better than sacrifice." The cherubim representing the angels are set forth with their wings displayed, to show how ready they are to do service to God. To obey is angelic; to pretend honor to God's name, and yet not obey, is but a devout compliment. Abraham honored God by obedience; he was ready to sacrifice his son, though the son of his old age, and a son of the promise. "By myself have I sworn, says the Lord, for because you have done this thing, and have not withheld your son, your only son: that in blessing I will bless you." Gen 22:16, 17.

[10] We hallow and sanctify God's name when we lift up his name in our praises. God is said to sanctify, and man is said to sanctify. God sanctifies us by giving us grace; and we sanctify him by giving him praise. What were our tongues given for but to be organs of God's praise? "Let my mouth be filled with your praise and with your honor all the day." Psalm 71:8. "Blessing, and honor, and glory, and power, be unto him who sits upon the throne, and unto the Lamb forever." Rev 5:13. Thus God's name is hallowed and sanctified in heaven; the angels and glorified saints are singing hallelujahs. Let us begin the work of heaven here. David sang forth God's praises and doxologies in a most melodious manner, and was, therefore, called the sweet singer of Israel. 2 Samuel 23:1. Praising God is hallowing his name; it spreads his renown; it displays the trophies of his excellency; it exalts him in the eyes of others. "Whoever offers praise, glorifies me." Psalm 123. This is one of the highest and purest acts of true religion.

In prayer we act like men; in praise we act like angels! Praise is the music of heaven, and a work fit for a saint. "Let the saints be joyful: let the high praises of God be in their mouth." Psalm 149:5, 6. None but saints can in a right manner thus hallow God's name by praising him. As everyone has not skill to play on the violin and organ, so everyone cannot rightly sound forth God's harmonious praises; only the saints can do it; they alone can make their tongue and heart join in concert. "I will praise the Lord with my whole heart." Psalm 111:1. "He was extolled with my tongue." Psalm 66:17. Here was joining in concert. This hallowing God's name by praise is very befitting a Christian. It is unbefitting to murmur, which is dishonoring God's name; but it becomes the saints to be spiritual choristers, singing forth the honor of his name. It is called the "garment of praise." Isaiah 61:3. How lovely and handsome is this garment of praise for a saint to wear! "Praise is lovely for the upright." Psalm 33:1. Especially is it a high degree of hallowing God's name—when we can speak well of him and bless him in an afflicted state. "The Lord has taken away; blessed be the name of the Lord." Job 1:21. Many will bless God when he gives—but to bless him when he takes away, is in a high degree to honor him and hallow his name. Let us thus magnify God's name. Has he not given us abundant matter for praising him? He has given us grace, a mercy spun and woven out of his affections; and he intends to crown grace with glory. This should make us hallow his name by being trumpets for his praise.

[11] We hallow and sanctify God's name when we sympathize with him; when we grieve when his name suffers.

(1) We lay to heart his dishonor. How was Moses affected with God's dishonor! He broke the tables of the law. Exod 32:19. We grieve to see God's worship adulterated, the wine of truth mingled with error.

(2) We grieve when God's church is brought low, because his name suffers. Nehemiah lays to heart the miseries of Zion; his complexion begins to alter, and he looks sad. "Why is your countenance sad?" Neh 2:2. What! sad, when the king's cup-bearer, and wine is so near! Oh! but it fared badly with the church of God, and true religion seemed to lose ground, and God's name suffered; therefore Nehemiah grows weary of the court; he leaves his wine and mingles his drink with weeping. Such holy sympathy and grieving when God's name suffers, he esteems as honoring and sanctifying his name. Hezekiah grieved when the king of Assyria reproached the living God. He went to the temple, and spread the letter of blasphemy before the Lord. Isaiah 37:17. He no doubt watered the letter with his tears; he seemed not to be so much troubled at the fear of losing his own life and kingdom, as that God should lose his glory.

[12] We hallow and sanctify God's name when we give the same honor to God the Son, that we give to God the Father. "That all men should honor the Son, even as they honor the Father." John 5:23. The Socinians deny Christ's divinity, saying that he is a mere man: which is to make him below the angels. The human nature, considered in itself, is below the angelic, and thus they reflect dishonor upon the Lord of glory. Psalm 8:5. We must give equal honor to the Son as to the Father; we must believe Christ's deity; he is the picture of his Father's glory. Heb 1:3. If the Godhead be in Christ, he must needs be God; but the Godhead shines in him. "In him dwells all the fullness of the Godhead bodily;" therefore, he is God. Col 2:9. How could these divine titles be given to Christ as omnipotence, in Heb 1:3; omnipresence, in Matthew 28:20; a power of sealing pardons in Matthew 9:6; co-equality with God the Father, both in power and dignity, in John 5:21, 23, if he were not crowned with Deity? When we believe Christ's Godhead, and build our hope of salvation on the corner-stone of his merit; when we see that neither the righteousness of the law, nor of angels, can justify—but flee to Christ's blood as to the altar of refuge; this is honoring and sanctifying God's name. God never thinks his name hallowed unless his Son is honored.

[13] We hallow God's name by standing up for his truths. Much of God's glory lies in his truths. His truths are his oracles. He entrusts us with his truths as a treasure; we have not a richer jewel to entrust him with than our souls, nor has he a greater jewel to entrust us with than his truths. His truths set forth his glory. When we are zealous advocates for his truths, it is an honor done to his name. Athanasius was called the bulwark of truth; he stood up in the defense of God's truths against the Arians, and so was a pillar in the temple of God. We had better have truth without peace, than peace without truth. It concerns the sons of Zion to stand up for the great doctrines of the gospel; as the doctrine of the Trinity, the hypostatic union, justification by faith, and the saints' perseverance. We are bid to contend earnestly, to strive as in an agony for the faith—that is, the doctrine of faith. Jude 3. This contending for the truth, brings great revenues to heaven's treasury; and hallows God's name. Some can contend for ceremonies—but not for the truth. We should count him unwise that should contend for a box of pennies, more than for his box of jewels.

[14] We hallow and sanctify God's name by making as many proselytes as we can to him; when, by all holy expedients, counsel, prayer, example, we endeavor the salvation of others. How did Monica, Augustine's mother, labor for his conversion! She had sorer pangs in travail for his new birth than for his natural birth. It is hallowing God's name when we diffuse the sweet savor of godliness, and propagate true religion to others; when not only we ourselves honor God—but are instruments to make others honor him. Certainly when the heart is seasoned with grace, there will be an endeavor to season others. God's glory is as dear to a saint as his own salvation; and that this glory may be promoted he endeavors the conversion of souls. Every convert is a new member added to Christ. Let us then hallow God's name by laboring to advance piety in others; especially let us endeavor that those who are nearly related to us, or are under our roof, may honor God. "As for me and my house, we will serve the Lord." Josh 24:15. Let us make our houses Bethels, places where God's name is called upon. "Salute Nymphas, and the church that is in his house." Col 4:15. Let the parent endeavor that his children may honor God, and the master that his servants may honor him. Read the Word, drop holy instruction, perfume your houses with prayer. The Jews had sacrifices in their families, as well as in the tabernacle. Exod 12:3. This is hallowing God's name when we make proselytes to him, and endeavor that all under our charge should honor and sanctify his name.

[15] We hallow God's name when we prefer the honor of his name before the dearest things.

(1) When we prefer the honor of God's name before our own credit. The saints of old have, for the honor of God, been willing to endure reproach. "For your sake I have borne reproach." Psalm 69:7. David cared not what reproach he suffered, just so that God's name might not suffer. The prophet Elijah was called in derision, the "hairy prophet;" and the prophet Isaiah "the bearer of burdens;" and the prophet Zephaniah, "the bitter prophet;" but these reproaches, were as a crown about their head. The honor of God's name was dearer to them than their own honor. Moses esteemed the reproach of Christ greater riches than the treasures of Egypt. Heb 11:26. The apostles went away rejoicing that they were counted worthy to suffer shame for the name of Christ! that they were graced so far as to be disgraced for the name of Christ. Acts 5:41. We hallow God's name when we are content to have our name eclipsed, that his name may shine the more.

(2) When we prefer the honor of God's name before our worldly profit and interest. "We have forsaken all, and followed you." Matthew 19:27. When these two, God and estate, come in competition, we would rather let estate go than God's love and favor. Thus that noble Marquis of Vice parted with a fair estate, using these words, "Let their money perish with them, who count all the gold and silver in the world worth one hour's communion with Jesus Christ."

(3) When we prefer the honor of God's name before our own life. "For your sake we are killed all the day long." Romans 8:36. The honor done to God's name is not by bringing the outward pomp and glory to him as we do to kings—but it comes in another way, and that is by the sufferings of his people. When the world sees how entirely his people love him, that they will die in his service—it exalts and honors his name. God's crown flourishes in the ashes of his martyrs. Basil speaks of a virgin, condemned to the fire, who having her life and estate offered her, if she would bow to the idol, answered, "Let life and money go, welcome Christ!" When God's glory weighs heaviest in the balance, and we are willing to suffer the loss of all rather than God's name should suffer, we do, in a high degree, hallow God's name.

[16] We hallow and sanctify God's name by a holy life. "You are a royal priesthood, a peculiar people; that you should show forth the praises of him who has called you." 1 Peter 2:9. As an unholy life dishonors God's name, "The name of God is blasphemed among the Gentiles through you;" Romans 2:24, so by our holy and Bible lives— we honor God's name. A holy life speaks louder than all the anthems and praises in the world. Though the main work of religion lies in the heart—yet when our light so shines, that others behold it, we glorify God. When our lives shine, his name shines in us. When we carry the picture of Christ about us in our holy example, we bring honor to God's name.

Use 1. See the true note and character of a godly person: he is a sanctifier of God's name. A true saint ambitiously endeavors to advance God's name. The question which he asks himself in everything he is going about is, "Will this action tend to the honor of God's name? Will it exalt God?" It was Paul's chief design that Christ might be magnified, that the crown upon his head might flourish. Phil 1:20. A godly man thinks it scarce worth his while to live—if he may not bring some revenues of honor to God's name.

Use 2. I may here take up a sad lamentation, and speak, as the apostle Paul, weeping. Phil 3:18. Consider how God's name, instead of being hallowed and sanctified, is dishonored. His name, which is worth more than the salvation of all men's souls, suffers deeply. We are apt to speak of our sufferings; alas! what are all our sufferings! God's name suffers most. His name is the dearest thing he has. How do men stand upon their name and honor! God's name is this day dishonored; it is like the sun in an eclipse. Theodosius took it heinously when they threw dirt upon his statue; but what is far worse, disgrace is thrown upon the glorious name of Jehovah. His name, instead of being hallowed, is dishonored by all sorts; by heathens, by Turks, by Jews, by Papists, and by Protestants.

(1) By heathen; who have a knowledge of a godhead by the light of nature; yet dishonor him, and sin against the light of nature. Romans 1:19. The Egyptians worship an ox; the Persians worship the sun; the Grecians and Romans, Jupiter; and the Parthians worship the devil.

(2) God's name is dishonored by the Turks, who adore Mahomet their great prophet, as one divinely inspired. Mahomet was of an impure, wicked nature. He plucked the crown from Christ's head by denying his Deity.

(3) God's name is dishonored by the Jews, who give not equal honor and adoration to God the Son, as to God the Father. They expect a Messiah yet to come. They believe not in Christ; they blaspheme him; they reject imputed righteousness; they vilify the Christian Sabbath.

(4) God's name is dishonored by the Papists. Theirs is a God-dishonoring religion. They dishonor the name of God by their idolatry, which is spiritual adultery. Idolatry is to worship a false God, or the true God in a false manner. They dishonor God by their idolatry, in making graven images, and giving the same honor to those who is due to God. Images are teachers of lies. They represent God in a bodily shape. Hab 2:18. They dishonor God by their idolatry in the mass; worshiping the host, and offering it up as a sacrifice for sin. The apostle says, "By one offering, Christ has perfected forever those who are sanctified" (Heb 10:14); but as if his offering on the cross were imperfect, they offer him up daily in the mass, which is a dishonor to Christ's priestly office.

The Papist, instead of hallowing God's name, dishonors it by locking up the Scriptures in an unknown tongue. Like the Philistines, they pluck out people's eyes, and then make sport with them. The Bible is a shining light—but they draw a curtain over it; they take away the key of knowledge, and hinder God's glory by hindering men's salvation. Luke 11:52.

Instead of hallowing God's name, they dishonor it by giving men indulgences. They say the Pope, as Peter's successor, has power to grant indulgences, by virtue whereof men are set free in the sight of God. This is to steal a flower from the crown of heaven. The Pope assumes a power to pardon, which is God's royal prerogative. "Who can forgive sins but God alone?" Mark 2:7. The Pope, by his indulgence, encourages men to sin. What need the Papists care what sins they commit, when they have a license from the Pope to commit sin?

Instead of hallowing God's name, they dishonor it by their invocation to saints. We are to pray to God only. "Pray to your Father;" not pray to a saint or the Virgin Mary—but pray to your Father in heaven. Matthew 6:6. We may pray to none but whom we may believe in. Romans 10:14. The saints in heaven are ignorant of our grievances. "Abraham is ignorant of us." Isaiah 63:16.

Instead of hallowing God's name, they dishonor it, by their luxury and uncleanness. At Rome, fornication keeps open shop, and is in some cases preferred before honorable matrimony. [The whole city is now a brothel.]

Instead of hallowing God's name, they dishonor it, by their blasphemies. They give equal, nay, more honor to the Virgin Mary than to Christ; they ascribe more to her breast-milk, than to his blood; they call her Scala Coeli, the ladder of heaven; Janua paradisi, the gate of Paradise. In their doxologies they say, "Praise be to the Virgin Mary, and also to Christ." What blasphemy is this, to set the creature above the Creator! They say to her, "O happy Mother of a Son, who purges away our crimes!"

Instead of hallowing God's name, they dishonor it, by their lies. Their golden legend is an imposture, and is full of lying wonders. They show John Baptist's forehead for a relic in Spain—yet his whole head they affirm to be seen in St. Sylvester's in Rome. They show Peter's shadow at Rome. We read of Peter's shadow in Acts 5:15; but it is strange how the Papists could catch it, and keep it with them so long.

Instead of hallowing God's name, they dishonor it, by baptising sin with the name of virtue. Breach of oaths is with the Papists a virtue. If a man has bound his soul to God by an oath, to violate it is virtuous, if it may propagate the Catholic cause. Killing those who are of a different religion, is not only venial—but a virtue among Catholics! Destroying two hundred thousand of the Albigenses, who were Protestants, was commended as a glorious action, honored with a triumph at Rome, and crowned with his holiness' blessing. Is not this a high dishonor to God, to gild over the foulest crimes with the name of virtue and piety? Instead of hallowing God's name, they dishonor it, by their damnable assertions. The Papists affirm that the Pope is above Scripture; that he may dispense with it, and that his canon binds more then the Word of God. They teach salvation by good works; but if a debtor cannot pay his creditor, how can he merit at his hands? They affirm that the Scripture is not a perfect rule of faith and manners; and therefore eke it out with their traditions, which they hold to be of equal authority. They teach that an intellectual faith is saving. They say, that the inward act of the mind is not required in God's worship. Diversion of the mind in duty, though one prays and never thinks of God, is no sin, as Angelus and Sylvester, and other Papists say. They make habitual love to God unnecessary. "It is not needful," says Bellarmine, "to perform any acts of religion out of love to God." Stapleton and Cajetan affirm, that the precept of loving God with all our heart is not binding; by which they cut asunder the sinews and soul of all religion. Thus, instead of honoring God's name, the Papists dishonor it. Let us pray heartily, that this Romish religion may never again get footing in this nation. God grant that this poisonous weed of Popery may never be watered here; but that being a plant which our heavenly Father has not planted, it may be rooted up!

(5) God's name is dishonored by Protestants. How is his name this day dishonored in England! Christians, instead of hallowing God's name, preach and dishonor it by their tongues. They speak irreverently of his name. God's name is sacred. "That you may fear this glorious and fearful name: the Lord Your God." Deut 28:58. The names of kings are not mentioned without giving them their tides of honor, high and mighty; but men speak irreverently of God, as if he were like one of them. Psalm 50:21. This is taking God's name in vain. They swear by his name. Many seldom mention God's name but in oaths. How is he dishonored, when men rend and tear his name by oaths and imprecations! "Because of swearing, the land mourns." Jer 23:10. If God will reckon with men for idle words, shall not idle oaths be put into the account-book! "Oh! but," says one, "I cannot help it: it is a custom of swearing I have got, and I cannot help it. I hope God will forgive me." Is the habit of swearing a good plea? It is no excuse—but an aggravation of sin; as if one who had been accused of killing a man should plead with the judge to spare him, because it was his habit to murder. That would be an aggravation of the offence; for would not the judge say, "You shall surely die!" So it is here.

As men dishonor God by their tongues, so by their lives. What is it to say, "Hallowed be your name," when in their lives they profane his name? They dishonor God by their atheism, uncleanness, perjury, intemperance, and injustice. Men hang out a flag of defiance against heaven. As the Thracians, when it thunders, shoot their arrows against heaven, so men shoot their sins as bearded arrows against heaven. Sinners are hardened in sin, they despise counsel, they laugh at reproof, they cast off the veil of modesty. Satan has taken such full possession of them, that when they sin, they glory in their shame. Phil 3:19. They brag how many new oaths they have invented, how often they have been drunk, how many they have defiled; they declare their sin as Sodom. Such horrid impieties are committed, that a modest heathen would blush at. Men in this age sin at that rate, as if either they did not believe there were a hell, or as if they feared hell would be full before they could get there! Was God's name ever so openly dishonored? All our preaching will not make them leave their sins.

What a black veil is drawn over the face of religion at this day? "We live in the dregs of time," wherein the common sewer of wickedness runs. Physicians call it cachexia, when there is no part of the body free from distemper. England has such a disease. "The whole head is sick, the whole heart is faint." Isaiah 1:5. As black vapors rising out of the earth cloud and darken the sun, so the sins of people in our age, like hellish vapors, cast a cloud upon God's glorious name. O that our eyes were rivers of water of holy tears, to see how God's name, instead of being hallowed, is polluted and profaned! May we not justly fear some heavy judgements on this account? Can God put up with our affronts any longer? Can he endure to have his name reproached? Will a king allow his crown-jewels to be trampled in the dust? Do we not see the symptoms of God's anger? Do we not see his judgements hovering over us? Surely God is whetting his sword, he has bent his bow, and is preparing his arrows to shoot!

The body politic is in a paroxysm, or burning fit; and may not the Lord cause a sad phlebotomy? Seeing we will not leave our sins, he may make us lose our blood. May we not fear that the ark should remove, the vision cease, the stars in God's church be removed, and we follow the gospel to the grave? When God's name, which should be hallowed, is profaned by a nation, it is just with God to write that dismal epitaph upon its tomb, "The glory is departed." It were well if the profane party only were guilty; but may not many professors be called to the bar, and indicted for having dishonored God's name? "Are there not with you, even with you, sins against the Lord your God?" 2 Chron 28:10. Are these the spots of God's children? Deut 32:5. If you are diamonds, have you no flaws? Have you not your vanities? If your discourse be not profane, is it not vain? Have you not your self-seekings, rash censures, indecent dresses? If the wicked of the land swear, do not you sometimes slander? If they are drunk with wine, are not you sometimes drunk with passion? If their sin is blaspheming, is not your sin murmuring? "Are there not with you, even with you, sins against the Lord?"

The sins of God's children go nearer to his heart than the sins of others. "When the Lord saw it, he abhorred them, because of the provoking of his sons and of his daughters." Deut 32:19. The sins of the wicked anger God, the sins of his own people grieve him; he will be sure to punish them. "You only have I known of all the families of the earth; therefore I will punish you for all your iniquities." Amos 3:2. O that our head were waters, that we could make this place a Bochim, a place of weeping, that God's children might mix blushing with tears, that they have so little hallowed, and so much eclipsed, God's name! Truly his own people have sinned enough to justify him in all his severe acting against them.

Use 3. For exhortation. Let us hallow and sanctify God's name. Could we but see a glimpse of God's glory, as Moses did in the rock, it would draw adoration and praise from us. Could we "see God face to face," as the angels in heaven do, could we behold him sitting on his throne, at the sight of his glory we would do as the twenty-four elders, who "worship him that lives forever, and cast their crowns before the throne, saying, You are worthy, O Lord, to receive glory and honor and power." Rev 4:11. That we may be stirred up to this great duty of hallowing, adoring, and sanctifying God's name—let us consider:

(1) It is the very end of our being. Why did God give us life—but that by living we may hallow his name? Why did he give us souls—but to admire him? and tongues—but to praise him? The excellence of a thing—is the end for which it was made; as of a star to give light, and of a plant to be fruitful. So the excellence of a Christian is to answer the end of his creation, which is to hallow God's name, and live to that God by whom he lives. He who lives, and of whom God has no honor, buries himself alive, and exposes himself to a curse. Christ cursed the barren fig-tree.

(2) God's name is so excellent that it deserves to be hallowed. "How excellent is your name in all the earth!" Psalm 8:9. "You are clothed with honor and majesty." Psalm 104:1. As the sun has its brightness, whether we admire it or not, so God's name is illustrious and glorious, whether we hallow it or not. In him are all shining perfections—holiness, wisdom, and mercy. He is "worthy to be praised." 2 Samuel 22:4. God is dignus honore, worthy of honor, love, and adoration. We often bestow titles of honor upon those who do not deserve them; but God is worthy to be praised; his name deserves hallowing; he is above all the honor and praise which angels in heaven give him.

(3) We pray, "hallowed be your name"; that is, let your name be honored and magnified by us. If we do not magnify his name, we contradict our own prayers. To say, "hallowed be your name," yet not to bring honor to God's name, is to take his name in vain.

(4) If men will not hallow God's name, and bring revenues of honor to him—he will get honor upon them. "I will get honor upon Pharaoh." Exod 14:17. Pharaoh would not hallow God's name; he said, "Who is the Lord that I should obey him?" Well, says God, if Pharaoh will not honor me, I will get honor upon him. When God overthrew him and his chariots in the sea, he got honor upon him. God's power and justice were gloried in his destruction. There are some whom God has raised to great power and dignity, and they will not honor his name; they make use of their power to dishonor him; they cast reproach upon his name, and revile his servants. If they will not honor God, he will get honor upon them in their final ruin. Herod did not give glory to God—but God got glory upon him. "The angel of the Lord smote him because he gave not God the glory, and he was eaten by worms!" Acts 12:23.

(5) It will be no small comfort to us when we come to die, that we have hallowed and sanctified God's name. Christ's comfort a little before his death was, "I have glorified you on the earth." John 17:4. His redeeming mankind was hallowing and glorifying God's name. Never was more honor brought to God's name than by this great undertaking of Christ. Here was his comfort before death, that he had hallowed God's name, and brought glory to him. So, what a cordial will it be to us at last, when our whole life has been a hallowing of God's name! We have loved him with our hearts, praised him with our lips, honored him with our lives; we have been to the praise of his glory. Eph 1:6. At the hour of death, all your earthly comforts will vanish; to think how rich you have been, or what pleasures you have enjoyed upon earth, will not give one grain of comfort. What is one the better for an estate that is spent? But to have conscience witnessing that you have hallowed God's name, that your whole life has been glorifying him—what sweet peace and satisfaction will this give!

How glad is that servant who has been all day working in the vineyard, when evening comes, that he shall receive his pay! How sweet will death be when those who have spent their lives in honoring God, shall receive the recompense of reward! What comfort was it to Hezekiah, when on his sick bed, that he could appeal to God, "Remember, Lord, how I have walked before you with a perfect heart, and have done that which is good in your sight." Isaiah 38:3. I have hallowed your name, I have brought all the honor I could to you, "I have done that which is good in your sight."

(6) There is nothing lost by what we do for God. If we bring honor to his name, he will honor us. As Balak said to Balaam, "Am not I able to promote you to honor?" Num 22:37. So if we hallow and sanctify God's name, is he not able to promote us to honor? He will honor us in our life. He will put honor upon our persons: he will number us among his jewels. Mal 3:17. He will make us a royal diadem in his hand. Isaiah 62:3. He will lift us up in the eyes of others. "They shall be as the stones of a crown lifted up, as an ensign of glory." Zech 9:17. He will esteem us as the cream and flower of the creation. "Since you were precious in my sight, you have been honorable." Isaiah 43:4.

God will put honor upon our names. "The memory of the just is blessed." Proverbs 10:7. How renowned have the saints been in all ages, who have hallowed God's name! How renowned was Abraham for his faith, Moses for his meekness, David for his zeal, Paul for his love to Christ! Their names as a precious ointment, send forth a sweet perfume in God's church to this day.

God will honor us at our death. He will send his angels to carry us up with triumph into heaven. "The beggar died, and was carried by the angels into Abraham's bosom." Luke 16:22. Amasis king of Egypt, had his chariot drawn by four kings, whom he had conquered in war; but what is this, compared to the glory every believer shall have at his death? He shall be carried by the angels of God!

God will put honor upon us after death. He will put glory upon our bodies. We shall be as the angels, not for substance—but quality; our bodies shall be agile and nimble. Now they are as a weight, then they shall be as a wing, moving swiftly from place to place; they shall be full of clarity and brightness, like Christ's glorious body. Phil 3:21. The bodies of the saints shall be as cloth dyed into a scarlet color, made more illustrious; they shall be so clear and transparent, that the soul shall sparkle through them, as the wine through the glass. God will put glory upon our souls. If the cabinet of the body shall be so illustrious, of what orient brightness shall the jewel be! Then will be the great coronation day, when the saints shall wear the robe of immortality, and the crown of righteousness which fades not away. Oh, how glorious will that garland be, which is made of the flowers of paradise! Who then would not hallow and glorify his name, and spread his renown in the world, who will put such immortal honor upon his people, "as eye has not seen, nor ear heard, nor has entered into the heart of man to conceive"?

(7) If men do not hallow—but profane and dishonor God's name, he will pour contempt upon them. Though they be ever so great, and though clothed in purple and scarlet, they shall be abhorred by God, and their name shall rot! Though the name of Judas is in the Bible, and the name of Pontius Pilate be in the Creed—yet their names stand there for infamy, as traitors to the crown of heaven. "I will make your grave, for you are vile." Nahum 1:14. It is said of Antiochus Epiphanes, though he was a king, and his name signifies illustrious—yet God esteemed him vile. To show how base the wicked are in God's esteem, he compares them to things most vile—to chaff (Psalm 1:4); to dross (Psalm 119:119); to the filth that foams out of the sea (Isaiah 57:20). As God vilely esteems such as do not hallow his name, so he sends them to a vile place at last. Vagrants are sent to the house of correction; and hell is the house of correction to which the wicked are sent when they die. Let all this prevail with us to hallow and sanctify God's name.

What should we do to honor and sanctify God's name?

(1) Get a sound knowledge of God. Take a view of his superlative excellencies; his holiness, his incomprehensible goodness. The angels know God better than we, therefore they sanctify his name, and sing hallelujahs to him. Let us labor to know him to be our God. "This God is our God." Psalm 48:14. We may dread him as a judge—but we cannot honor him as a father, until we know he is our God.

(2) Get a sincere love to God; a love of appreciation, and a love of delight to delight in him. "Lord, you know that I love you." John 21:15. He can never honor his master—who does not love him. The reason God's name is no more hallowed, is because his name is no more loved.

So much for the first petition, "Hallowed be your name." Matthew 6:9.

The Second Petition in the Lord's Prayer

"May Your kingdom come." Matthew 6:10

A soul truly devoted to God, joins heartily in this petition, "your kingdom come." In these words it is implied that God is a king, for he who has a kingdom, can be no less than a king. "God is the King of all the earth." Psalm 47:7. He is a King upon his throne. "God sits upon the throne of his holiness." Psalm 47:8. He has a regal title, high and mighty. "Thus says the high and lofty One." Isaiah 57:15. He has the ensigns of royalty. He has his sword. "If I whet my glittering sword." Deut 32:41. He has his scepter. "A scepter of righteousness is the scepter of your kingdom." Heb 1:8. He has his royal crown. "On his head were many crowns." Rev 19:12. He has his jura regalia, his kingly prerogatives. He has power to make laws, to seal pardons, which are the flowers and jewels belonging to his crown. Thus the Lord is King.

Further, he is a great King. "A great King above all gods." Psalm 95:3. He is great in and of himself; and not like other kings, who are made great by their subjects. That he is so great a King appears by the immensity of his being. "Do not I fill heaven and earth? says the Lord." Jer 23:24. His center is everywhere; he is nowhere included—yet nowhere excluded. He is so immensely great, that "the heaven of heavens cannot contain him". 1 Kings 8:27.

His greatness appears by the effects of his power. He "made heaven and earth," and can unmake it. Psalm 124:8. With a breath he can crumble us to dust; with a word he can unpin the world, and break the axle-tree of it in pieces. "He pours contempt upon princes." Job 12:21. "He shall cut off the spirit of princes." Psalm 76:12. He is Lord paramount, who does whatever he will. Psalm 115:3. He weighs "the mountains in scales, and the hills in a balance." Psalm 40:12.

God is a glorious King. "Who is this King of glory? The Lord Almighty, he is the King of glory." Psalm 24:10. He has internal glory. "The Lord reigns, he is clothed with majesty." Psalm 93:1. Other kings have royal and sumptuous apparel to make them appear glorious to beholders—but all their magnificence is borrowed. But God is clothed with his own majesty; his own glorious essence is instead of royal robes, and "he has girded himself with strength." Kings have their guard about them to defend their person, because they are not able to defend themselves; but God needs no guard or assistance from others. "He has girded himself with strength." His own power is his lifeguard. "Who in the heaven can be compared unto the Lord? Who among the sons of the mighty can be likened unto the Lord?" Psalm 89:6. He has a pre-eminence above all other kings for majesty. "He has on his vesture a name written, Rex Regum, KING OF KINGS." Rev 19:16. He has the highest throne, the richest crown, the largest dominions, and the longest possession. "The Lord sits King forever." Psalm 29:10. Though he has many heirs—yet no successors. He sets up his throne where no other king does; he rules the will and affections; his power binds the conscience. Angels serve him, all the kings of the earth hold their crowns and diadems by immediate tenure from this great King. "By me kings reign," Proverbs 8:15. To this Lord Jehovah, all kings must give account; and from his tribunal there is no appeal.

Use 1. For instruction

(1) If God is so great a King, and sits King forever, it is no disparagement for us to serve him! It is an honor to serve a king. If the angels fly swiftly upon the King of heaven's message, then well may we look upon it as a favor to be taken into his royal service. Dan 9:21. Theodosius thought it a greater honor to be God's servant—than to be an emperor. It is more honor to serve God—than to have kings serve us. Every subject of this King is crowned with regal honor! He "has made us kings." Rev 1:6. therefore, as the queen of Sheba, having seen the glory of Solomon's kingdom, said, "Happy are these your servants who stand continually before you." 1 Kings 10:8. So happy are those saints who stand before the King of heaven, and wait on his throne.

(2) If God is such a glorious King, crowned with wisdom, armed with power, be spangled with riches, it shows us what prudence it is to have this King to be ours; to say, "My King, and my God!" Psalm 5:2. It is counted great policy to be on the strongest side. If we belong to the King of heaven, we are sure to be on the strongest side. The King of glory can with ease destroy his adversaries; he can pull down their pride, befoul their policy and restrain their malice. That stone cut out of the mountain without hands, which smote the image (Dan 2:34), was an emblem, says Augustine, of Christ's monarchial power, conquering and triumphing over his enemies. If we are on God's side, we are on the strongest side; he can with a word destroy his enemies. "Then shall he speak unto them in his wrath." Psalm 2:5. Nay, with a look he can destroy them. "Look upon everyone that is proud and bring him low." Job 40:12. It needs cost God no more to confound those who rise up against him, than a look, a cast of his eye. "In the morning watch, the Lord looked unto the army of the Egyptians, through the pillar of fire, and troubled the host of the Egyptians, and took off their chariot-wheels." Exod 14:24. What wisdom is it then to have this King to be ours! Then we are on the strongest side.

Use 2. For exhortation

(1) If God is so glorious a King, full of power and majesty, let us TRUST in him. "Those who know your name will put their trust in you." Psalm 9:10. Trust him with your soul; you cannot put this jewel in safer hands. And trust him with church and state affairs; he is King. "The Lord is a man of war." Exod 15:3. He can bare his holy arm in the eyes of all the nations. If means fail, he is never at a loss; there are no impossibilities with him; he can make the dry bones live. Ezek 37:10. As a King he can command, and as a God he can create salvation. "I create Jerusalem a rejoicing." Isaiah 65:18. Let us trust all our affairs with this great King. Either God can remove mountains—or he can leap over them! Canticles 2:8.

(2) If God is so great a King, let us FEAR him. "Do you not fear me? says the Lord: will you not tremble at my presence?" Jer 5:22. We have enough of fear of men. Fear makes danger appear greater, and sin less; but let us fear the King of kings, who has power to cast body and soul into hell. Luke 12:5. As one wedge drives out another, so the fear of God would drive out all base carnal fear. Let us fear that God whose throne is set above all kings; they may be mighty—but he is almighty. Kings have no power—but what God has given them; their power is limited, his is infinite. Let us fear this King, whose eyes are "as a flame of fire." Rev 1:14. "The mountains quake at him; and the rocks are thrown down by him." Nahum 1:5, 6. If he stamps with his foot, all the creatures are presently up in a battalion to fight for him. Oh, tremble and fear before this God. The fear of God, is the doorkeeper of the soul. It keeps sin from entering. "How can I do this great wickedness, and sin against God?" Gen 39:9.

(3) If God is so glorious a King, he has the power of life and death in his hand. Let all the potentates of the earth take heed how they employ their power against the King of heaven. They employ their power against God, who with their scepters beat down his truth, which is the most orient pearl of his crown; who crush and persecute his people, who are the apple of his eye (Zech 2:8); who trample upon his laws, and royal edicts, which he has set forth (Psalm 2:3). What is a king without his laws? Let all who are invested with worldly power and grandeur, take heed how they oppose the King of glory. The Lord will be too hard for all who come against him. "Have you an arm like God?" Job 40:9. Will you measure arms with the Almighty? Shall a little child fight with an archangel? "Can your heart endure, or can your hands be strong in the days that I shall deal with you?" Ezek 22:14. Christ will put all his enemies at last under his feet. Psalm 110:1. All the multitude of the wicked, who set themselves against God, shall be but as so many clusters of ripe grapes, to be cast into the winepress of the wrath of God, to be trodden by him until their blood comes forth. The King of glory will come off victor at last. Men may set up their standard—but God always sets up his trophies of victory.

The Lord has a golden scepter, and an iron rod. Psalm 2:9. Those who will not bow to the one, shall be broken by the other.

(4) Is God so great a king, having all power in heaven and earth in his hand—let us learn subjection to him. You who have gone on in sin, and by your impieties hung out a flag of defiance against the King of heaven, O come in quickly, and make your peace, submit to God. "Kiss the Son, lest he be angry." Psalm 2:12. Kiss Christ with a kiss of love, and a kiss of obedience. Obey the King of heaven, when he speaks to you by his ministers and ambassadors. 2 Cor 5:20. When God bids you flee from sin, and espouse holiness, obey him: to obey is better than sacrifice. "To obey God," says Luther, "is better than to work miracles." Obey God willingly. Isaiah 1:19. That is the best obedience, which is cheerful, as that is the sweetest honey which drops out of the comb. Obey God swiftly. "Then lifted I up my eyes, and, behold, two women, and the wind was in their wings." Zech 5:9. Wings are swift—but wind in the wings denotes great swiftness; such should our obedience to God be. Obey the King of glory.

Use 3. For consolation. Here is comfort to those who are the subjects of the King of heaven. God will put forth all the royal power for their support and comfort.

(1) The King of heaven will plead their cause. "I will plead your cause, and take vengeance for you." Jer 51:36.

(2) He will protect his people. He sets an invisible guard about them. "I will be unto her a wall of fire round about." Zech 2:5. A wall, that is defensive; a wall of fire, that is offensive.

(3) When it may be for the good of his people, he will raise up deliverance to them. "The Lord saved them by a great deliverance." 1 Chron 11:14. God reigning as a king, can save any way; even by contemptible means, as the blowing of the trumpets, and blazing of lamps. Judges 7:20. He can save by contrary means; as when he made the sea a wall to Israel, and the waters were a means to keep them from drowning. The fish's belly was a ship in which Jonah sailed safe to shore. God will never lack ways of saving his people; rather than fail, their very enemies shall do his work. 2 Chron 20:23. He sets Ammon and Mount Seir one against another. As God will deliver his people from temporal danger, so from spiritual danger, as from sin, and from hell. "Jesus who delivered us from the wrath to come." 1 Thess 1: l0.

Use 4. For intimidation. If God is king, he will set his utmost strength against those who are the enemies of his kingdom. "A fire goes before him, and burns up his enemies round about." Psalm 97:3.

(1) He will set himself against his enemies. He will set his attributes against them, his power and justice; and "who knows the power of your anger?" Psalm 90:2.

(2) He will set the creatures against them. "The stars in their courses fought against Sisera." Judges 5:20. Tertullian observes, that when the Persian fought against the Christians, a mighty wind arose, which made the Persian arrows to fly back in their own faces. Every creature has a quarrel with a sinner; the stone out of the wall, the hail and the frost. Hab 2:11. "He destroyed their vines with hail, and their sycomore-trees with frost." Psalm 78:47.

(3) God will set men against themselves. He will set conscience against them. How terrible is this rod—when turned into a serpent! Melanchthon calls it a hellish fury! It is called vermis conscientiae, the worm of conscience. Mark 9:44. What a worm did Spira feel in his conscience! He was a terror to himself. The worst civil wars are between a man and his conscience.

(4) God will set the diseases of men's bodies against them. "The Lord smote Jehoram in his bowels with an incurable disease." 2 Chron 21:18. God can raise an army against a man out of his own body; he can set one humor of the body against another; the heat to dry up the moisture, and the moisture to drown the heat. The Lord needs not go far for instruments to punish the sinner; he can make the joints of the same body to smite one against another. Dan 5:6.

(5) God will set men's friends against them. Where they used to have honey, they shall have nothing but aloes and wormwood. "When a man's ways please the Lord, he makes even his enemies to be at peace with him." Proverbs 16:7. When he opposes God, he makes his friends to be his enemies. The wife of emperor Commodes, gave him poison in perfumed wine. Sennacherib's two sons were the death of him. 2 Kings 19:37.

(6) God will set Satan against them. "Let Satan stand at his right hand." Psalm 109:6. What does Satan do, at the sinner's elbows? He helps him to contrive sin. He tempts him to commit sin. He terrifies him for sin. He who has Satan standing at his right hand, is sure to be set at God's left hand. Here is the misery of such as oppose God's royal scepter, that he will set everything in the world against them. If there is either justice in heaven or fire in hell—the ungodly shall not be unpunished!

Use 5. For encouragement. If God is such an absolute monarch, and crowned with such glory and majesty—let us all engage in his service, and stand up for his truth and worship. Dare to own God in the worst time. He is King of kings, and is able to reward all his servants. We may be losers for him, we shall never be losers by him. We are ready to say, as Amaziah, "What shall I do for the hundred talents?" 2 Chron 25:9. If I appear for God, I may lose my estate, or my life. I say with the prophet, God is able to give you much more than this; he can give you for the present inward peace, and for the future a crown of glory which fades not away.

What kingdom is meant when Christ says, "Your kingdom come"?

Let us show first what he does NOT mean.

(1) He does not mean a political or earthly kingdom. The apostles indeed did desire Christ's temporal reign. "Will you at this time restore the kingdom again to Israel?" Acts 1:6. But Christ said his kingdom was not of this world. John 18:36. So that, when Christ taught his disciples to pray, "Your kingdom come," he did not mean it of any earthly kingdom, that he should reign here in outward pomp and splendor.

(2) It is not meant of God's providential kingdom. "His kingdom rules over all;" that is, the kingdom of his providence. Psalm 103:19. This kingdom we do not pray for when we say, "Your kingdom come;" for this kingdom is already come. God NOW exercises the kingdom of his providence in the world. "He puts down one and sets up another." Psalm 75:7. Nothing stirs in the world but God has a hand in it; he sets every wheel at work; he humbles the proud, and raises the poor out of the dust to set them among princes. 1 Sam 2:8. The kingdom of God's providence rules over all; kings do nothing but what his providence permits and orders. Acts 4:27, 28. This kingdom of God's providence we do not pray should come—for it is already come.

What kingdom then is meant when we say, "Your kingdom come"? Positively a twofold kingdom is meant.

(1) The kingdom of grace, which God exercises in the consciences of his people. This is God's lesser kingdom. When we pray, "Your kingdom come," we pray that the kingdom of grace may be set up in our hearts and increased.

(2) We pray also, that the kingdom of glory may hasten, and that we may, in God's good time be translated into it. These two kingdoms of grace and glory, differ not in nature—but in degree only. The kingdom of grace is nothing but the beginning of the kingdom of glory. The kingdom of grace is glory in the seed; and the kingdom of glory is grace in the flower. The kingdom of grace is glory in the daybreak, and the kingdom of glory is grace in the full meridian. The kingdom of grace is glory militant, and the kingdom of glory is grace triumphant. There is such an inseparable connection between these two kingdoms, grace and glory, that there is no passing into the one but by the other.

At Athens there were two temples, a temple of virtue and a temple of honor; and there was no going into the temple of honor—but through the temple of virtue. Just so, the kingdoms of grace and glory are so closely joined together, that we cannot go into the kingdom of glory but through the kingdom of grace. Many people aspire after the kingdom of glory—but never look after grace; but these two, which God has joined together, may not be put asunder. The kingdom of grace leads to the kingdom of glory.

I. The first thing implied in this petition, "Your kingdom come," is that we are in the kingdom of darkness. We pray that we may be brought out of the kingdom of darkness. The state of nature, is a kingdom of darkness, where sin is said to reign. Romans 6:12. It is called, "the power of darkness." Col 1:13. Man, before the fall, was illuminated with perfect knowledge—but this light is now eclipsed, and he is fallen into the kingdom of darkness. "For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves, in whom we have redemption, the forgiveness of sins." Colossians 1:13-14

How many ways is a natural man in the kingdom of darkness?

(1) He is under the darkness of ignorance. "Having the understanding darkened." Eph 4:18. Ignorance is a black veil drawn over the mind. Men by nature may have a deep understanding in the things of the world—and yet be ignorant of the things of God. Nahash the Ammonite would make a covenant with Israel to thrust out their right eyes. 1 Sam 11:2. Since the fall, our left eye remains—a deep insight into worldly matters; but our right eye is thrust out—we have no saving knowledge of God. Some things we know by nature—but nothing as we ought to know. 1 Cor 8:2. Ignorance draws the curtains round about the soul. 1 Cor 2:14.

(2) A natural man is under the darkness of pollution. Hence sinful actions are called "works of darkness." Romans 13:12. Pride and lust darken the glory of the soul. A sinner's heart is a dark conclave, which looks blacker than hell.

(3) A natural man is under the darkness of misery; he is exposed to divine vengeance; and the sadness of this darkness is, that men are not sensible of it. They are blind—yet they think they see. The darkness of Egypt was such thick darkness as "might be felt." Exod 10:21. Men by nature are in thick darkness. But here is the misery—the darkness cannot be felt! They will not believe they are in the dark—until they are past recovery!

Use 1. See what the state of nature is! It is a "kingdom of darkness," and it is a bewitching darkness. "Men loved darkness rather than light;" as the Athlantes in Ethiopia curse the sun. John 3:19. Darkness of sin leads to "chains under darkness." Jude 6. What comfort can such take in earthly things? The Egyptians might have food, gold, silver; but they could take but little comfort in them, while they were in such darkness as might be felt; so the natural man may have riches and friends to delight in—yet he is in the kingdom of darkness, and how dead are all these comforts! You who are in the kingdom of darkness—do not know where you are going. As the ox is driven to the shambles—but knows not where he is going; so the devil is driving you before him to hell—but you know not where you are going! Should you die in your natural state, while you are in the kingdom of darkness, blackness of darkness is reserved for you! "To whom is reserved the blackness of darkness forever!" Jude 13.

Use 2. Let us pray that God will bring us out of this kingdom of darkness. God's kingdom of grace cannot come into our hearts—until we are brought out of the kingdom of darkness. Col 1:13. Why should not we strive to get out of this kingdom of darkness? Who would desire to stay in a dark dungeon? O fear the chains of darkness. Jude 6. These chains are God's power, binding men as in chains under wrath forever. O pray that God would deliver you out of the kingdom of darkness!

(1) Be sensible of your dark, damned estate—that you have not one spark of fire to give you light! (2) Go to Christ to enlighten you! "Christ shall give you light;" he will not only bring your light to you—but open your eyes to see it. Eph 5:14. That is the first thing implied, "Your kingdom come;" we pray that we may be brought out of the kingdom of darkness.

II. The second thing implied is "Your kingdom come," is that we pray against the devil's kingdom; that his kingdom may be demolished in the world. His kingdom stands in opposition to Christ's kingdom; and when we pray, "Your kingdom come," we pray against Satan's kingdom. He has a kingdom: "The prince of this world." John 16:11. He got it by conquest: he conquered mankind in paradise. He has his throne. "You dwell where Satan's throne is." Rev 2:13. His throne is set up in the hearts of men; he does not care for their purses—but their hearts. He is served upon the knee. Eph 2:2. "They worshiped the dragon," that is, the devil. Rev 13:4. Satan's empire is very large. Most kingdoms in the world pay tribute to him. His kingdom has two qualifications or characters: [1] It is regnum nequitiae—a kingdom of impiety. [2] It is regnum servitutis—a kingdom of slavery.

[1] The kingdom of Satan is a kingdom of IMPIETY. Nothing but sin goes on in his kingdom. Murder and heresy, lust and treachery, oppression and division—are the constant trade driven in his dominions. He is called "the unclean spirit." Luke 11:24. What else is propagated in his kingdom, but a mystery of iniquity?

[2] Satan's kingdom is a kingdom of SLAVERY. He makes all his subjects slaves. The sinner is held captive under the grim tyranny of the devil! Satan is a usurper and a tyrant; he is a worse tyrant than any other!

(1) Other tyrants do but rule over the body—but Satan's kingdom rules over the soul! He rides some men—as we do upon horses.

(2) Other tyrants have some pity on their slaves. Though they make them work in the galleys—yet they give them food, and let them have their hours for rest. But Satan is a merciless tyrant, who gives his slaves poison instead of food, and hurtful lusts to feed on. 1 Tim 6:9. Nor will he let his slaves have any rest: he wearies them out to do his drudgery. "They weary themselves to commit iniquity." Jer 9:5.

When the devil had entered into Judas, he sent him to the high priests, and from thence to the garden, and never let him rest until he had betrayed Christ and hanged himself. Thus he is the worst of tyrants. When men have served him to their utmost strength, he welcomes them to hell with fire and brimstone!

Use. Let us pray that Satan's kingdom, set up in the world, may be overthrown. It is sad to think that, though the devil's kingdom be so bad—yet that it should have so many to support it. He has more to stand up for his kingdom than Christ has for his. What a large harvest of souls has Satan! and God only a few gleanings. The Pope and the Turk give the power to Satan. If in God's visible church, the devil has so many loyal subjects that serve him with their lives and souls, how do his subjects swarm in places of idolatry and paganism, where there is none to oppose him—but all vote on the devil's side!

Men are willing slaves to Satan; they will fight and die for him; therefore he is not only called "the prince of this world," but "the god of this world" (John 12:31; 2 Cor 4:4), to show what power he has over men's souls. O let us pray that God would break the scepter of the devil's kingdom; that Michael may destroy the dragon; that the hellish kingdom of the prince of darkness may be beaten down! Satan's kingdom must be thrown down before Christ's kingdom can flourish in its power and majesty. "Then they may come to their senses and escape the Devil's trap, having been captured by him to do his will." 2 Timothy 2:26

When we pray, "Your kingdom come," something is positively intended.

III. We pray that the kingdom of GRACE may be set up in our hearts.

When we pray, "May Your kingdom come," we pray that the kingdom of grace may come into our hearts. This is regnum Dei mikron, God's lesser kingdom. "The kingdom of God is not eating and drinking—but righteousness, peace, and joy in the Holy Spirit." Romans 14:17. "The kingdom of God is within you." Luke 17:21.

Why is grace called a kingdom?

Because, when grace comes, there is a kingly government set up in the soul. Grace rules the will and affections, and brings the whole man in subjection to Christ; it kings it in the soul, sways the scepter, subdues mutinous lusts, and keeps the soul in a spiritual decorum.

Why is there such need to pray that this kingdom of grace may come into our hearts?

(1) Because, until the kingdom of grace comes, we have no right to the covenant of grace. The covenant of grace is sweetened with love, bespangled with promises; it is our Magna Charta, by virtue of which God passes himself over to us to be our God. Who are heirs of the covenant of grace? Only such as have the kingdom of grace in their hearts. "A new heart will I give you, and a new spirit will I put within you." Ezek 36:26. Here the kingdom of grace is set up in the soul; it then follows, "I will be your God", 36:28. The covenant of grace is to an ungracious person—as a sealed fountain; it is kept as a paradise with a flaming sword, that the sinner may not touch it. Without grace, you have no more right to it, than a farmer to the city-charter.

(2) Unless the kingdom of grace is set up in our hearts, our purest offerings are defiled. They may be good as to the matter—but not as to the manner; they lack that which should meliorate and sweeten them. Under the law, if a man who was unclean by touching a dead body, carried a piece of holy flesh in his skirt, the holy flesh could not cleanse him—but he polluted it. Hag 2:12. Until the kingdom of grace be in our hearts, ordinances do not purify us—but we pollute them. Even the prayer of an ungracious person is sin. "The Lord hates the sacrifice of the wicked" Proverbs 15:8. In what a sad condition is a man before God's kingdom of grace is set up in his heart! Whether he comes or comes not to the ordinance, he sins. If he does not come to the ordinance, he is a despiser of it; if he does come, he is a polluter of it. A sinner's works are opera mortua, dead works; and those works which are dead, cannot please God. A dead flower has no sweetness. Heb 11:6.

(3) We had need pray that the kingdom of grace may come, because until this kingdom come into our hearts, we are loathsome in God's eyes. "My soul loathed them." Zech 11:8. How great is the foulness of a corrupt mind! A heart void of grace looks blacker than hell. Sin transforms man into a devil. "Have I not chosen you twelve—and one of you is a devil?" John 6:70. Envy is the devil's eye, hypocrisy is his cloven foot. Thus it is before the kingdom of grace come. So deformed is a graceless person, that when once he sees his own filth and leprosy, the first thing he does is to loathe himself. "You shall loathe yourself in your own sight for all your evils." Ezek 20:43. I have read of a woman who always used flattering mirrors, and who, by chance, seeing her face in a true mirror, in insaniam delapsa est, she ran mad. When once God gives those who now dress themselves by the flattering mirror of presumption, a sight of their own filthiness, they will abhor themselves. "You shall loathe yourselves in your own sight for all your evils."

(4) Before the kingdom of grace comes unto us we are spiritually illegitimate, of the bastard brood of the old serpent. "You are the children of your father the Devil!" John 8:44. To be illegitimate is the greatest infamy. "A bastard shall not enter into the congregation of the Lord even to his tenth generation." Deut 23:2. He was to be kept out of the holy assemblies of Israel as an infamous creature. A bastard by law cannot inherit. Before the kingdom of grace comes into the heart, a person is to God as illegitimate, and so continuing he cannot enter into the kingdom of heaven.

(5) Before the kingdom of grace be set up in men's hearts, the kingdom of Satan is set up in them. They are said to be under "the power of Satan." Acts 26:18. Satan commands the will; though he cannot force the will, by his subtle temptations he can draw it. He is said to take men captive "at his will." 2 Tim 2:26. The Greek word signifies to take them alive as the fowler does the bird in the snare. The sinner's heart is the devil's mansion-house. "I will return into my house." Matthew 12:44. The sinner's heart is Satan's workshop, where he works. "Satan, the mighty prince of the power of the air, who now works in the children of disobedience." Eph 2:2. The members of the body are the tools with which Satan works. He possesses men. In Christ's time many had their bodies possessed—but it is far worse to have the souls possessed. One is possessed with an impure devil, another with a revengeful devil, another with a covetousness devil, etc. No wonder the ship goes full sail when the wind blows; no wonder men go full sail in sin when the devil, the prince of the air, blows them. Thus, until the kingdom of grace comes—men are under the power of Satan, who, like Draco, writes all his laws in blood.

(6) Until the kingdom of grace comes, a man is exposed to the wrath of God. "Who knows the power of your anger?" Psalm 90:11. If when but a spark of God's wrath flies into a man's conscience in this life it is so terrible, what will it be when God stirs up all his anger? So inconceivably torturing is God's wrath, that the wicked call to the rocks and mountains to fall on them and hide them from it. Rev 6:16. The hellish torments are compared to a fiery lake. Rev 20:15. Other fire is but painted fire—in comparison with this! This lake of fire burns forever. Mark 9:44. God's breath kindles this fire. Isaiah 30:33. Where shall we find buckets to quench it? Time will not finish it; tears will not quench it. To this fiery lake men are doomed, until the kingdom of grace is set up in them.

(7) Until the kingdom of grace comes, men cannot die with comfort. He only who takes Christ in the arms of his faith can look death in the face with joy. It is sad to have the king of terrors in the body—and not the kingdom of grace in the soul. It is a wonder every graceless person does not die crazy. What will a grace-despiser do—when death comes to arrest him? Hell follows death. "Behold, a pale horse, and his name that sat on him was death, and hell followed with him." Rev 6:8. Thus you see what need we have to pray that the kingdom of grace may come. Of him that dies without Christ I may say, "It had been good for that man if he had not been born." Matthew 26:24. Few believe the necessity of having the kingdom of grace set up in their hearts, as appears by this, that they are well content to live without it. Does that man believe the necessity of pardon, who is content to be without it? Most people, if they may have trading, and may sit quietly under their vine and fig-trees, are in their kingdom, though they have not the kingdom of God within them. If the candle of prosperity shine upon their head, they care not whether the grace of God shines in their hearts. Do these men believe the necessity of grace? Were they convinced how needful it is to have the kingdom of God within them—they would cry out as the jailor, "What must I do to be saved?" Acts 16:30.

How may we know that the kingdom of grace is set up in our hearts?

It concerns us to examine this, for our salvation depends upon it, and we had need be cautious in the search, because there is something which looks like grace, which is not. "If a man think himself to be something, when he is nothing, he deceives himself." Gal 6:3. Many think they have the kingdom of grace come into their heart, and it is only a chimera, a golden dream. "How many with vain hope go down to hell!" Augustine. Zeuxis painted grapes so lively—that he deceived the living birds. There are many deceits about grace.

(1) Men think they have the kingdom of grace in their hearts because they have the means of grace. They live where the silver trumpet of the gospel sounds, they are lifted up to heaven with ordinances. "I have a Levite for my priest," surely I shall go to heaven. Judges 17:13. The Jews cried, "The temple of the Lord, the temple of the Lord are we." Jer 7:4. We are apt to glory in this, that the oracles of God are committed to us, that we have the Word and sacrament. Alas! this is a fallacy; we may have the means of grace, and yet the kingdom of grace may not be set up in our hearts. We may have the kingdom of God come near us—but not into us. We may have the sound of the Word in our ears—but not the savor of it in our hearts. Luke 11:20. Many of the Jews, who had Christ for their preacher, were not the better for it. Hot clothes will not put warmth into a dead man. You may have hot clothes, warn and lively preaching, and yet be spiritually dead. "The children of the kingdom shall be cast out." Matthew 8:12.

(2) Men think they have the kingdom of grace set up in their hearts, because they have some common works of the Spirit.

[1] They may have great enlightening of mind, profound knowledge, and almost speak like angels dropped from heaven. But the apostle supposes a case in which, after men have been enlightened, they may fall away. Heb. 6:4, 5, 6.

But wherein does this illumination come short?

The illumination of hypocrites is not powerful and effective—it does not leave an impression of holiness behind; it is like weak physic that will not work. The mind is enlightened—but the heart is not renewed. A Christian professor who is all head—but no feet, does not walk in the ways of God.

[2] Men have had convictions and stirrings of conscience for sin, they have seen the evil of their ways, and now hope the kingdom of grace is come; but though convictions are a step towards grace, they are not grace. Had not Pharaoh and Judas convictions? Exod 10:16.

What makes convictions prove abortive? Wherein do they fail?

They are not deep enough. A sinner never saw himself lost without Christ. The seed which lacked depth of earth, withered. Matthew 13:5. These convictions are like blossoms blown off before they come to maturity. They are also involuntary. The sinner does what he can to stifle them; he drowns them in wine and mirth; he labors to get rid of them. As the deer when shot runs and shakes out the arrow, so does he the arrow of conviction; or as the prisoner files off his fetters, and breaks loose, so he breaks loose from convictions. His corruptions are stronger than his convictions.

[3] Men have had some kind of humiliation, and have shed tears for their sins, and therefore hope the kingdom of grace is come into their hearts. But this is no infallible sign of grace. Saul wept; Ahab humbled himself.

Why ishumiliation not a grace? Wherein does it come short of it?

Tears in the wicked do not spring from love to God—but are forced by affliction, as water that drops from distillation is forced by the fire. Gen 4:13. The tears of sinners are forced by God's fiery judgments. They are deceitful tears. Men weep—yet go on in sin; they do not drown their sins in their tears.

[4] Men have begun some reformation, therefore now they surely think that the kingdom of grace is come! But there may be deceit in this. A man may leave his oaths and drunkenness, and still be in love with sin. He may leave his sin—out of fear of hell, or because it brings shame and poverty—but still his heart goes after it, "They set their heart on their iniquity" (Hos 4:8); as Lot's wife left Sodom—but still her heart was in Sodom. Hypocrites are like the snake which casts off her skin—but keeps her poison. They keep the love of sin, as one who has long been an unsuccessful suitor to another—yet still he has a hankering love to her. It may be a partial reformation. He may leave off one sin and live in another. He may refrain from drunkenness—and live in covetousness. He may refrain from swearing—and live in the sin of slandering. One devil may be cast out—and another as bad may come in its place! A man may forsake gross sins—but have no reluctance against heart sins—such as proud, lustful thoughts. Though he dams up the stream, he lets the fountain alone.

Oh, therefore, if there is so many deceits, and men may think the kingdom of heaven is come into their hearts when it is not, how careful and critical had we need be in our search whether we have it really in our hearts! If a man is deceived in the title of his land, it is but the loss of his estate; but if he is deceived about his grace, it is the loss of his soul!

How may we positively know, that the kingdom of grace is set up in us?

In general, by having a metamorphosis or change wrought in the soul, which is called the "new creation." 2 Cor 5:17. The faculties are not new—but there is a new nature; as the strings of a lute are the same—but the tune is altered. When the kingdom of grace is set up, there is light in the mind, order in the affections, pliableness in the will, tenderness in the conscience. Those who can find no such change of heart, and are the same as they were--as vain, as earthly, as unclean as ever--have no sign of God's kingdom of grace in them.

More particularly we may know the kingdom of grace is set up in our hearts.

(1) By having TRUE DESIRES AFTER GOD, which is the smoking flax that Christ will not quench. A true desire of grace is grace: by the beating of this pulse we conclude there is life. "O Lord, let your ear be attentive to the prayer of your servants who desire to fear your name." Neh 1:11. But may not a hypocrite have good desires? "Let me die the death of the righteous." Num 23:10. True desires after God, evidence the kingdom of God within a man.

How may these true desires be known?

A true desire after God is sincere. We desire God for himself, for his intrinsic excellencies. The savor of the ointment of Christ's graces draws the virgins' desires after him. Canticles 1:3. A true saint desires him not only for what he has—but for what he is; not only for his rewards—but for his holiness. No hypocrite can thus desire God; he may desire him for his jewels—but not for his beauty.

A true desire after God is insatiable. It cannot be satisfied without God; let the world heap her honors and riches, they will not satisfy. No flowers or music will content him who is thirsty; so nothing will quench the soul's thirst—but the blood of Christ! He faints away, his heart breaks with longing for God. Psalm 84:2; Psalm 119:20.

A true desire after God is active; it flourishes into endeavor. "With my soul have I desired you in the night; yes, with my spirit within me will I seek you early." Isaiah 26:9. A soul that desires aright says, "I must have Christ; I must have grace; I will have heaven, though I take it by storm." He who desires water will let down the bucket into the well to draw it up.

A true desire after God is supreme. We desire Christ, not only more than the world—but more than heaven. "Whom have I in heaven but you?" Psalm 73:25. Heaven itself would not satisfy—without Christ. Christ is the diamond in the ring of glory! If God should say to the soul, I will put you into heaven—but I will hide my face from you, I will draw a curtain between us, that you shall not behold my glory; the soul would not be satisfied—but say, as Absalom, "I want to see the king's face!" 2 Samuel 14:32.

A true desire after God is increasing. It increases as the sun in the horizon. A little of God will not satisfy—but the pious soul desires still more. A drop of water is not enough for the thirsty traveler. Though a Christian is thankful for the least degree of grace—yet he is not satisfied with the greatest; he still thirsts for more of Christ, and his Spirit. A saint would have more knowledge, more sanctity, more of Christ's presence. A glimpse of Christ through the lattice of an ordinance is sweet; but the soul will never stop longing—until it sees him face to face. It desires to have grace perfected in glory. It desires to be wholly plunged into the sweetness of God. We would be swallowed up in God, and be ever bathing ourselves in those perfumed waters of pleasure which run at his right hand forever. Surely this sincere desire after God is a blessed sign that the kingdom of grace is come into our hearts. The beating of this pulse shows life! "Desires for God—are from God." Augustine. If iron moves upwards contrary to its nature, it is a sign some loadstone has been there drawing it. Just so, if the soul move towards God in sincere desires—it is a sign the loadstone of the Spirit has been drawing it!

(2) We may know the kingdom of grace has come into our hearts by having the princely grace of FAITH. "Faith is the most sacred jewel of the human heart." Gemma. Faith cuts us off from the wild olive tree of nature—and ingrafts us into Christ. Faith is the vital artery of the soul. "The just shall live by faith." Heb 10:38. Faith makes a holy adventure on Christ's merits. As a princely grace—it reigns in the soul, when the kingdom of God is come unto us. The Hebrew word for faith, signifies to nourish; faith nourishes the soul, and is the nurse of all the graces. But, who will not say he is a believer? Simon Magus believed—yet was in the gall of bitterness. Acts 8:13, 23. The hypocrite can put on faith's mantle, as the devil did Samuel's.

How shall we know therefore that our faith is sound, that it is the faith of the operation of God, and that the kingdom of God is within us?

True faith is wrought by the ministry of the Word. "Faith comes by hearing." Romans 10:17. Peter let down the net of his ministry, and at one draught caught three thousand souls. Let us examine how our faith was wrought. Did God in the ministry of the Word humble us? Did he break up the fallow ground of our heart, and then cast in the seed of faith? A good sign; but, if you know not how you came by your faith, suspect yourselves; as we suspect men to have stolen goods, when they know not how they came by them.

True faith is at first small, like a grain of mustard-seed; it is full of doubts and fears; it is smoking flax: it smokes with desire—but does not flame with comfort. It is so small that a Christian can hardly discern whether he has faith or not.

True faith is long in working—it does not come about in a moment. It costs many searchings of heart, many prayers and tears; there is a spiritual combat. The soul suffers many sore pangs of humiliation before the child of faith is born. To those whose faith is in one leap, who leap out of sin into a confidence that Christ is theirs, we may say, as Isaac concerning his son's venison, "How is it that you have found it so quickly?" Gen 27:20. How is it that you came by your faith so soon? The seed in the parable which sprung up suddenly, withered. Mark 4:5, 6. [Things which grow too quickly—have a way of suddenly wilting].

True faith is joined with sanctity. As a little musk sweetens, so a little faith purifies. "Holding the mystery of the faith in a pure conscience." 1 Tim 3:9. Though faith does but touch Christ, it fetches a healing virtue from him. Justifying faith does that in a spiritual sense which miraculous faith does—it removes the mountains of sin, and casts them into the sea of Christ's blood!

True faith will trust God, even in times of trial. Though a Christian is cut short in provisions — though the fig-tree does not blossom — yet he will trust in God. Faith fears not famine. God has given us his promise as his bond. "Truly you shall be fed." Psalm 37:3. Faith puts this bond in suit, that God will rather work a miracle—than his promise shall fail. He has cause to suspect his faith, who says, he trusts God for the greater—but dares not trust him for the less: he trusts God for salvation—but dares not trust him for daily bread.

True faith is prolific. It brings forth fruit; it has Rachel's beauty and Leah's fruitfulness. Faith is full of good works. It believes as if it did not work—and it works as if it did not believe. Faith is the spouse-like grace which marries Christ—and good works are the children which it bears. By having such faith we may know the kingdom of God is within us; that grace is certainly in our hearts.

(3) We may know that the kingdom of grace has come into our hearts by having the grace of LOVE.Faith and love are the two hinges, on which all true religion turns. "The upright love you." Canticles 1:4.

True love to love God is out of choice. It turns the soul into a seraphim; it makes it burn in a flame of affection; it is the truest touchstone of sincerity. Love is the queen of the graces; it commands the whole soul. "Christ's love compels us." 2 Corinthians 5:14. If our love to God is genuine, we let him have the supremacy of our love; we set him in the highest place of our soul; we give him the purest of our love. "I would give you spiced wine to drink, my sweet pomegranate wine." Canticles 8:2. If the spouse had anything better—a cup more juicy and spiced—Christ would drink of that. We give the creature the milk of our love; but God gets the cream!

In short, if we love God aright, we love his laws. We also love his picture drawn in the saints, by the pencil of the Holy Spirit. We also love his presence in his ordinances. Sleidan says, that the Protestants in France had a church which they call paradise; as if they thought themselves in paradise while they had God's presence in his sanctuary. The soul that loves God, loves his appearing. 2 Tim 4:8. It will be a glorious appearing to the saints, when their union with Christ shall be complete; then their joy shall be full. The bride longs for the marriage day. "The Spirit and the bride say, Come! Even so, come, Lord Jesus." Rev 22:17, 20. By this sacred love we may know the kingdom of God is within us.

(4) We may know the kingdom of grace is come into our hearts—if our duties are spiritualized. "You are a holy priesthood to offer up spiritual sacrifices." 1 Peter 2:5 Spiritualizing duty consists in three things:

[1] Fixedness of mind. We spiritualize duty when our minds are fixed on God. "That you may attend on the Lord without distraction." 1 Cor 7:35. Though impertinent thoughts sometimes come into the heart in duty, they are not allowed. Psalm 119:113. They come as unwelcome guests, which are no sooner spied but they are turned out.

[2] Fervency of devotion. "Fervent in spirit, serving the Lord." Romans 12:11. The allusion is to water that seethes and boils over; so the affections boil over, the eyes melt in tears, and the heart flows in holy ejaculations. We not only bring our offering to God—but our hearts.

[3] Uprightness of aim. A man whose heart is upright—has three ends in duty:

First, that he may grow more like God. Moses on the mount had some of God's glory reflected on him: "his face shined."

Secondly, that he may have more communion with God. "Our fellowship is with the Father." 1 John 1:3.

Thirdly, that he may bring more glory to God. 1 Peter 4:11 "That Christ shall be magnified." Phil 1:20. Sincerity aims at God in all things. Though we shoot short—yet we take a right aim, which is a sure evidence of grace. The spirits of wine are best, so is the spiritual part of duty. A little spiritualness in duty—is better than all the gildings of the temple, or outward pompous worship which dazzles carnal eyes.

(5) We may know the kingdom of grace has come into us—by antipathy and opposition against every known SIN. "I hate every false way." Psalm 119:104. Hatred is against all sin. Hatred is implacable; anger may be reconciled, hatred cannot. A gracious soul not only forsakes sin (as a man forsakes his country, never to return to it more)—but hates sin. As there is an antipathy between the crocodile and the scorpion, so, if the kingdom of God be within us, we not only hate sin for hell—but we hate it as hell, as being contrary to God's holiness and happiness.

(6) We may know the kingdom of grace grace has come into us--when we have given up ourselves to God by OBEDIENCE.As a servant gives up himself to his master, as a wife gives up herself to her husband—so we give up ourselves to God by obedience. This obedience is free—as that is the sweetest honey which drops from the honeycomb. This obedience is uniform. We obey God in one thing—as well as another. "Then shall I not be ashamed;" or, as it is in the Hebrew, I shall not blush "when I have respect unto all your commandments." Psalm 119:6. As a compass has one end upon the center and the other goes round the circle; so a Christian, by faith, stands on God the center, and by obedience goes round the circle of his commandments.

It is a sign that the kingdom of grace has come into the heart, when it reigns there by universal obedience. Hypocrites would have Christ to be their Savior—but they pluck the crown from his head—and will not have him rule. But he who has the kingdom of God within him, submits cheerfully to every command of God; he will do what God will have him do; he will be what God will have him be. He puts a blank paper into God's hand, and says, "Lord, write what you will, I will obey."

Blessed is he who can find all these things in his soul. He is "all glorious within." Psalm 45:13. He carries a kingdom about him—and this kingdom of grace will certainly bring to a kingdom of glory.

I shall now answer some doubts and objections that a Christian may make against himself

I fear the kingdom of grace is not yet come into my heart.

When a Christian is under temptation, or grace lies dormant—he is not fit to be his own judge; but must take the witness of others who have the spirit of discerning. But let us hear a Christian's objections against himself, why he thinks the kingdom of grace is not yet come into his heart.

I cannot discern grace.

A child of God may have the kingdom of grace in his heart, and yet not know it. The cup was in Benjamin's sack, though he did not know it was there; so you may have faith in your heart, the cup may be in your sack, though you know it not. Old Jacob wept for his son Joseph, when Joseph was alive; so you may weep for lack of grace, when grace may be alive in your heart. The seed may be in the ground, when we do not see it spring up; so the seed of God may be sown in your heart, though you do not perceive it springing up. Think not grace is lost—because it is hidden.

"Before the kingdom of grace comes into the heart, there must be some preparation for it; the fallow ground must be broken up. But I fear the plough of the law has not gone deep enough. I have not been humbled enough; therefore I have no grace."

God does not prescribe an exact proportion of sorrow and humiliation; Scripture mentions the reality of godly sorrow—but not the extent. Some are more flagitous sinners than others, and must have a greater degree of humiliation. A knotty piece of timber requires more wedges to be driven into it. Some stomachs are sicker than others, therefore need stronger medicine.

But would you know when you have been humbled enough for sin? When you are willing to let go your sins. The gold has lain long enough in the furnace—when the dross is purged out; so, when the love of sin is purged out, a soul is humbled enough for divine acceptance, though not for divine satisfaction. Now, if you are humbled enough, what needs more? If a needle will let out the abscess, the lance is not needed. Be not more cruel to yourself than God would have you.

"If the kingdom of God were within me, it would be a kingdom of power; it would enable me to serve God with vigor of soul. But I have a spirit of in infirmity upon me, I am weak and impotent, and untuned to every holy action."

There is a great difference between the weakness of grace and the lack of grace. A man may have life, though he is sick and weak. Weak grace is not to be despised—but nourished. Christ will not break the bruised reed. Do not argue from the weakness of grace—to the absence of grace.

(1) Weak grace will give us a title to Christ—as well as strong grace. A weak hand of faith will receive the rich alms of Christ's merits.

(2) Weak faith is capable of growth. The plant springs up by degrees, first the blade, and then the ear, and then the full corn in the ear. The faith that is strongest—was once in its infancy. Grace is like the waters of the sanctuary, which rose higher and higher. Be not discouraged at your weak faith; though it be but blossoming, it will by degrees come to more maturity.

(3) The weakest grace shall persevere—as well as the strongest. A child was as safe in the ark, as Noah. An infant believer that is but newly laid to the breast of the promise, is as safe in Christ as the most eminent heroic saint.

"But I fear the kingdom of grace is not yet come, because I find the kingdom of sin so strong in me. Had I faith, it would purify my heart; but I find much pride, worldliness, and passion."

The best of saints have remainders of corruption. "They had their dominion taken away—yet their lives were prolonged for a season." Dan 7:12. So in the regenerate, though the dominion of sin is taken away—yet the life of sin is prolonged for a season. What pride was there in Christ's own disciples, when they strove who should be greatest! The life of sin will not be quite stopped until death. The Lord is pleased to let the in-dwelling of sin continue—to humble his people, and make them prize Christ more. Because you find corruptions stirring, do not therefore presently unsaint yourselves, and deny the kingdom of grace to be come into your souls. That you feel sin is an evidence of spiritual life; that you mourn for it is a fruit of love to God; that you have a combat with sin, argues antipathy against it. Those sins which you once wore as a crown on your head, are now as fetters on the leg. Is not all this from the Spirit of grace in you? Sin is in you, as poison in the body, which you are sick of, and use all Scripture antidotes to expel. Should we condemn all those who have indwelling sin, nay, who have had sin sometimes prevailing, we would blot some of the best saints out of the Bible.

"Where the kingdom of grace comes, it softens the heart; but I find my heart frozen and congealed into hardness; I can hardly squeeze out one tear. Do flowers grow on a rock? Can there be any grace in such a rocky heart?"

There may be grief—where there are no tears. The best sorrow, is rational. If in your judgment, you esteem sin to be the most dreadful evil—you have a disgust against it which is a rational sorrow, and such as God will accept. A Christian may have some hardness in his heart, and yet not have a hard heart. A field may have tares in it, and we call it a field of wheat. Just so, in the best heart there may be a mixture of hardness—yet because there is some softness and melting, God looks upon it as a soft heart. Therefore, Christian, dispute not against yourself, if you can find but this one thing, that the frame and temper of your soul be holy. Are you still breathing after God, delighting in him? Is the complexion of your soul heavenly? Can you say, as David, "When I awake, I am still with you"? Psalm 139:18. As colors laid in oil, or a statue carved in gold abide—so does a holy person; the soul is still pointing towards God. If it is thus with you, assure yourself, that the kingdom of grace is come into the soul. Be not unkind to God, to deny any work of his Spirit, which he has wrought in you.

Use 1. For exhortation. Labor to find that this kingdom of grace is set up in your hearts. While others aspire after earthly kingdoms, labor to have the kingdom of God within you. Luke 17:21. The kingdom of grace must come into us before we can go into the kingdom of glory. The motives to this are:

(1) The kingdom of God within—is our spiritual BEAUTY. The kingdom of grace adorns a person, and sets him off in the eyes of God and of angels. It makes the king's daughter all glorious within. Psalm 45:13. Grace sheds a glory and luster upon the soul. As the diamond to the ring, so is grace to the soul. A heart beautified with grace has the King of heaven's picture hung in it!

(2) The kingdom of grace set up in the heart—is our spiritual DEFENSE. Grace is called "the armor of light." Romans 13:12. It is light for beauty, and armor for defense. He who has the kingdom of grace within him, is "strengthened with all might according to God's glorious power." Col 1:11. He has the shield of faith, the helmet of hope, and the breastplate of righteousness. His armor can never be shot through. He is fortified against the assaults of temptation, and the terrors of hell.

(3) The kingdom of grace set up in the heart—brings PEACE with it. "The kingdom of God is righteousness and peace." Romans 14:17. There is a secret peace proceeding from holiness. Peace is the best blessing of a kingdom. [One peace is better than countless victories.] The kingdom of grace is a kingdom of peace. Grace is the root—peace is the flower which grows out of it. It is 'peace in a storm'—such peace that no worldly affliction can shake. The doors of Solomon's temple were made of olive tree, carved with open flowers; so in a gracious heart is the olive of peace, and the open flowers of joy. 1 Kings 6:32.

(4) The kingdom of grace—ENRICHES the soul. A kingdom has its riches. A believer is said to be rich in faith. James 2:5. How rich is he who has God for his God, who is heir to all the promises! Heb 6:17. A man may be rich in bills and bonds—but a believer may say as Peter, "Silver and gold have I none (Acts 3:6); yet I am rich in bills and bonds, an heir to all God's promises;" and to be heir to the promises, is better than to be heir to the crown.

(5) When the kingdom of grace comes—it fixes and ESTABLISHES the heart. "O God, my heart is fixed." Psalm 57:7. Before the kingdom of grace comes, the heart is very unfixed and unsettled; like a ship without ballast. But when the kingdom of grace comes, it fixes the heart on God; and when the heart is fixed, it rests quiet as in its center.

(6) This kingdom of grace is DISTINGUISHING. It is a sure pledge of God's love. God may give kingdoms in anger; but wherever the kingdom of grace is set up, it is in love. He cannot give grace in anger. The crown always goes with the kingdom; let us therefore be ambitious of this kingdom of grace.

What must we do to obtain this kingdom?

(1) In general, take pains for it. We cannot have the world without labor, and do we think to have grace? "If you Seek her as silver." Proverbs 2:4. A man may as well expect a crop without sowing, as grace without labor. We must not think to have grace as Israel had manna; who did not plough nor sow—but it was rained down from heaven upon them. No, we must operam dare, take pains for grace. Our salvation cost Christ blood, and will cost us sweat.

(2) Let us go to God to set up this kingdom of grace in our hearts. He is called the "God of all grace." 1 Peter 5:10. Say, Lord, I lack this kingdom of grace, I lack a humble, believing heart. O enrich me with grace; let your kingdom come. Be importunate suitors. As Achsah said to her father Caleb, "You have given me a south land, give me also springs of water;" so, Lord, you have given me enough of the world, here is a south land; but Lord, give me the upper springs of grace; let your kingdom come. Josh 15:19. What is the venison you have given me, without the blessing? When we are importunate with God, and will take no denial, he will set up his kingdom within us.

(3) Keep close to the Word preached. The Word preached, is virga virtutis, the rod of God's strength; it is the great engine he uses for setting up the kingdom of grace in the heart. "Faith comes by hearing." Romans 10:17. Though God could work grace immediately by his Spirit, or by the ministry of angels from heaven—yet he chooses to work by the Word preached. This is the usual mean, by which he sets up the kingdom of grace in the heart; and the reason is, because he has put his divine sanction upon it; he has appointed it for the means of working grace, and he will honor his own ordinance. 1 Cor 1:21. What reason could be given why the waters of Damascus should not have as sovereign virtue to heal Naaman's leprosy, as the waters of Jordan—but this, that God appointed and sanctified the waters of Jordan to heal, and not the others? Let us keep the Word preached, because the power of God goes along with it.

Use 2. For thanksgiving. What will you be thankful for—if not for a kingdom! Grace is the best blessing—it is the result and product of God's electing love. In setting up his kingdom of grace, God has done more for you than if he had made you kings and queens; for you are born of God, and of the blood-royal of heaven. Oh! admire and exalt free grace! "Make God's praise glorious." Psalm 66:2. The apostle seldom mentions the work of grace—but he joins praise. "Giving thanks unto the Father, who has made us fit to be partakers of the inheritance of the saints in light." Col 1:12. If God has crowned you with the kingdom of grace—you crown him with your praises.

IV. We pray that the kingdom of grace may increase, that it may come more into us: and this may answer a question.

Why do we pray, "Your kingdom come," when the kingdom of grace is already come into the soul?

Though the kingdom of grace be already come into us—yet still we must pray, "Your kingdom come," that grace may be increased, and that this kingdom may flourish still more in our souls. Until we come to live among the angels—we shall need to pray this prayer, "Your kingdom come." "Lord, let your kingdom of grace come in more power into my soul; let grace be more augmented and increased."

Question: When does the kingdom of grace increase in the soul? When is it a flourishing kingdom?

1. When a Christian has further degrees of grace—there is more oil in the lamp—his knowledge is clear, his love is more inflamed. Grace is capable of degrees, and may rise higher, as the sun in the horizon. It is not with us as it was with Christ, who received the Spirit without measure. John 3:34. He could not be more holy than he was; but our grace is capable of further degrees; we may have more sanctity, we may add more inches to our spiritual stature.

2. The kingdom of grace increases when a Christian has got more strength than he had. "He who has clean hands, shall be stronger and stronger." Job 17:9. "He shall add to his strength." A Christian has strength to resist temptation, to forgive his enemies, to suffer affliction. It is not easy to suffer; a man must deny himself, before he can take up the cross. The way to heaven is like the way which Jonathan and his armor bearer had in climbing up a steep place. "There was a sharp rock on the one side, and a sharp rock on the other." 1 Sam 14:4. It requires much strength to climb up this rocky way. That grace which will carry us through prosperity, will not carry us through sufferings. The ship needs stronger tackling to carry it through a storm, than a calm. Now, when we are so strong in grace, that we can bear up under affliction without murmuring or fainting, the kingdom of grace is increased. What mighty strength of grace had he, who told the emperor Valentinian, "You may take away my life—but you cannot take away my love to the truth!"

3. The kingdom of grace increases when a Christian has most conflict with spiritual corruptions; when he not only abstains from gross evils—but has a combat with inward, hidden, heart corruptions; such as pride, envy, hypocrisy, vain thoughts, carnal confidence, which are spiritual wickedness, and both defile and disturb. "Let us cleanse ourselves from all filthiness of the flesh and spirit." 2 Cor 7:1. There are two sorts of corruptions, one of the flesh, the other of the spirit. When we grieve for and combat with spiritual sin, which is the root of all gross sins, then the kingdom of grace increases, and spreads its territories in the soul.

4. The kingdom of grace flourishes when a Christian has learned to live by FAITH. "I live by faith in the Son of God." Gal 2:20. There is the habit of faith, and the drawing of this habit into exercise. For a Christian to graft his hope of salvation, only upon the stock of Christ's righteousness, and make Christ all in justification; to live on the promises, as a bee on the flower, and suck out the sweetness of them; to trust in God's heart—where we cannot trace his hand; to believe his love through a frown; to persuade ourselves, when he has the face of an enemy, that he has the heart of a Father—when we are arrived at this, the kingdom of grace is flourishing in our souls.

5. It flourishes when a Christian is full of holy ZEAL. Numb 25:13. Phinehas was zealous for his God. Zeal is the flame of the affections, it turns a saint into a seraphim. A zealous Christian is impatient when God is dishonored. Rev 2:2. He will wrestle with difficulties, he will swim to Christ through a sea of blood. Acts 21:13. Zeal loves truth when it is despised and opposed. "They have made void your law, therefore I love your commandments." Psalm 119:126, 127. Zeal resembles the Holy Spirit. "There appeared cloven tongues like as of fire, which sat upon each of them." Acts 2:3. Tongues of fire were an emblem of that fire of zeal which the Spirit poured on them.

6. The kingdom of grace increases when a Christian is as diligent in his particular calling, as he is devout in his general calling. He is the wise Christian, who carries things equally; who so lives by faith—that he lives in a calling. Therefore it is worthy of notice, that when the apostle had exhorted the Thessalonians to increase in grace, he presently adds, "And that you mind your own business, and work with your own hands." 1 Thess 4:10, 11. It is a sign grace is increasing, when Christians go cheerfully about their secular calling.

Indeed, to be all the day in the mount with God, and to have the mind fixed on glory, is more sweet to a man's self, and is a heaven upon earth; but to be conversant in our callings, is more profitable to others. Paul says, "To be with Christ is far better: nevertheless to abide in the flesh is more needful for you." Phil 1:23, 24. So, to converse with God in prayer and sweet meditation all the week long, is more for the comfort of a man's own person; but to be sometimes employed in the business of a calling, is more profitable for the family to which he belongs. It is not good to be as the lilies, which toil not, neither do they spin. It shows the increase of grace, when a Christian keeps a due decorum. He joins piety and industry; when zeal runs forth in piety, and diligence is put forth in a calling.

7. The kingdom of grace increases when a Christian is established in the belief and love of the TRUTH. The heart by nature is as a ship without ballast, which wavers and fluctuates. Beza writes of one Bolezius, that his religion changed as the moon. Such as are wandering stars will be falling stars; but when a soul is built on the rock Christ, and no winds of temptation can blow it away, the kingdom of grace flourishes. One calls Athanasius, an invincible adamant, in respect of his stability in the truth. "Rooted and built up in him." Col 2:7. The rooting of a tree evidences growth.

8. The kingdom of grace increases in a man's own heart when he labors to be instrumental to set up this kingdom in others. Though it is the greatest benefit to have grace wrought in ourselves, it is the greatest honor to be instrumental to work it in others. "Of whom I travail in birth again, until Christ is formed in you." Gal 4:19. Such as are masters of a family should endeavor to see the kingdom of grace set up in their servants; such as are godly parents should not let God alone by prayer—until they see grace in their children. What a comfort to be both the natural and spiritual fathers of your children! Augustine says his mother Monica travailed with greater care and pain for his new birth, than his natural birth. It shows the increase of grace when we labor to see the kingdom of grace set up in others. As water abounds in the river, when it overflows and runs into the meadows, so grace increases in the soul when it has influence upon others, and we seek their salvation.

Question: What need is there that the kingdom of grace should be increased?

God's design in keeping up a standing ministry in the church is to increase the kingdom of grace in men's hearts. "He gave gifts unto men;" that is, ministerial gifts. Why so? "For the edifying of the body of Christ." Eph 4:8, 12. Not only for conversion—but for edification; therefore the Word preached is compared not only to seed—but to milk; because God designs our growth in grace.

We need have the kingdom of grace increase, as we have a great deal of work to do, and a little grace will hardly carry us through. A Christian's life is laborious: there are many temptations to resist, many promises to believe, many precepts to obey, so that it will require a great deal of grace. A Christian must not only pray—but "be zealous, and repent" (Rev 3:19); not only love—but be sick with love. Canticles 2:5. What need, therefore, to have the kingdom of grace enlarged in his soul? As his work increases upon him, so his grace need increase.

If the kingdom of grace does not increase, it will decay. "You have left your first love." Rev 2:4. Grace, for lack of increasing, is sometimes like a winter plant, in which all the sap runs to the root, and it looks as if it were dead. "Strengthen the things which remain, that are ready to die." Rev 3:2. Though true grace cannot expire, it may wither; and a withering Christian loses much of his beauty and fragrance. What great need have we to pray, "Your kingdom come," that this kingdom of grace may be increased! If grace be not improved, it will soon be impaired. A Christian, for lack of increasing his grace, loses his strength; he is like a sick man who cannot either walk or work; his prayers are sick and weak; he is as if he had no life in him; his faith can hardly fetch breath, and you can scarcely feel the pulse of his love to beat.

To have grace increasing, is suitable to Christianity. Christians are called trees of righteousness. Isaiah 61:3. The saints are not only jewels for sparkling luster—but trees for growth. They are called the lights of the world. Phil 2:15. Light is still increasing. First there is the daybreak, and so it shines brighter, to the full meridian. Those who are the lights of the world must increase until they come to the meridian of glory. Not to grow is suspicious; painted things do not grow.

As the kingdom of grace increases, so a Christian's comforts increase. Comfort belongs to the well-being of a Christian; like sweetfood, it is delicious to the taste. Psalm 94:19. The more grace, the more joy; as the more sap in the root, the more wine in the grape. Who more increased in grace than David? And who more in consolation? "You have put gladness in my heart." Psalm 4:7. Grace turns to joy, as milk to cream.

How may they be comforted who bewail their lack of growth, and weep that they cannot find the kingdom of grace to increase?

To see and bewail our decay in grace, argues not only the life of grace—but growth in grace. It is a sign that a man recovers and gets strength—when he feels his weakness. It is a step forward in grace to see our imperfections. The more the Spirit shines in the heart, the more evil he unveils. A Christian thinks it worse with him than it was, whereas his grace may not grow less—but his light greater.

If a Christian does not increase in one grace, he may in another; if not in knowledge he may in humility. If a tree does not grow so much in the branches, it may grow in the root: and to grow downwards in the root, is good growth.

A Christian may grow less in affection when he grows more in judgement. As the fingers of a musician, when he is old, are stiff, and not so nimble at the lute as they were—but he plays with more art and judgement than before. Just so, a Christian may not have so much affection in duty as at the first conversion—but he is more solid in religion, and more settled in his judgement than he was before.

A Christian may think he does not increase in grace because he does not increase in gifts; whereas there may be a decay of natural parts, the memory and other faculties, when there is not a decay of grace. Gifts may be impaired, when grace is improved. Be not discouraged, it is better to decay in gifts, and be enlarged in grace, than to be enlarged in gifts, and to decay in grace.

A Christian may increase in grace, and not be sensible of it. As seed may grow in the earth, when we do not perceive it to spring up, so grace may grow in time of desertion, and not be perceived.

V. We pray that the kingdom of GLORY may hasten, and that God would in his due time translate us into it. Under this we have now to consider—

[1] What this kingdom of glory is?

[2] What are the properties of it?

[3] Wherein it exceeds all other kingdoms?

[4] When this kingdom comes?

[5] Wherein appears the certainty of it?

[6] Why we should pray for its coming?

[1] What is the kingdom of glory? By this kingdom of glory is meant, that glorious estate which the saints shall enjoy when they shall reign with God and angels forever. If a man stands upon the sea-shore, he cannot see all the dimensions of the sea, its length, breadth, and depth—yet he may see it is of vast extension, so, though the kingdom of heaven is of that incomparable excellence, that neither tongue of man or angels can express—yet we may conceive of it to be an exceeding glorious thing, such as the eye has not seen.

Concerning the kingdom of heaven I shall show what it implies, and what it imports.

First, the kingdom of heaven implies a blessed freedom from all evil.

(1) It implies a freedom from the necessities of nature. We are in this life subject to many necessities; we need food to nourish us, clothes to cover us, armor to defend us, sleep to refresh us. But in the kingdom of heaven there will be no need of these things; and it is better not to need them than to have them; as it is better not to need crutches than to have them. What need will there be of food when our bodies shall be made spiritual? 1 Cor 15:44. Though not spiritual for substance—yet for qualities. What need will there be of clothing when our bodies shall be like Christ's glorious body? What need will there be of armor when there is no enemy? What need will there be of sleep when there is no night? Rev 22:5. The saints shall be freed, in the heavenly kingdom, from these necessities of nature to which they are now exposed.

(2) In the kingdom of heaven—we shall be freed from the imperfections of nature. Since the fall, our knowledge has suffered an eclipse.

Our natural knowledge is imperfect; it is chequered with ignorance. There are many hard knots in nature which we cannot easily untie. He who sees clearest, has a mist before his eyes. Socrates said on his death-bed, that there were many things he had yet to learn. Our ignorance is more than our knowledge.

Our divine knowledge is imperfect. "We know but in part," said Paul, though he had many revelations, and was enrapt up in the third heaven. 1 Cor 13:9. We have but dark conceptions of God. "Can you by searching find out God?" Job 11:7. Our narrow capacities would no more contain God, than a little glass cup would hold all the water in the sea. We cannot unriddle the mystery of the incarnation, the human nature assumed into the person of the Son of God; the human nature not God—yet united with God. We see now in a glass darkly; but in the kingdom of heaven the veil shall be taken off—all imperfection of nature shall be done away. When the sunlight of glory shall begin to shine in the heavenly horizon, all dark shadows of ignorance shall fly away, our lamp of knowledge shall burn brightly, we shall have a full knowledge of God, though we shall not know him fully.

(3) In the kingdom of heaven—we shall be freed from the toilsome labors of this life. God enacted a law in paradise, "in the sweat of your face shall you eat bread." Gen 3:19. There is the labor of the hand in manufacture, and the labor of the mind in study. "All things are full of labor" (Eccl 1:8); but in the kingdom of heaven we shall be freed from our labors.

There needs no labor when a man has got to the haven, he has no more need of sailing. In heaven there needs no labor, because the saints shall have the glory which they labored for.

There shall be no labor. "They rest from their labors." Rev 14:13. As when God had finished the work of creation, he rested from his labors; so, when his saints have finished the work of sanctification, they rest from theirs. Where should there be rest—but in the heavenly center? Not that this sweet rest in the kingdom of heaven excludes all motion, for spirits cannot be idle; but the glorified saints shall rest from all wearisome employment. It will be a labor full of ease, a motion full of delight. The saints in heaven shall love God, and what labor is that? Is it any labor to love beauty? They shall praise God, and that surely is delightful. When the bird sings—it is not so much a labor, as a pleasure.

(4) In the kingdom of heaven—we shall be freed from original corruption, which is the root of all actual sin. There would be no actual sin if there were no original sin; there would be no water in the stream, if there were none in the fountain. Original sin is incorporated into our nature; it is as if the whole mass of blood were corrupted. Thus, to offend the God whom he loves, makes a Christian weary of his life. What would he give to have his chains taken off, to be rid of vain thoughts? How did Paul, that bird of paradise, bemoan himself for his sins! Romans 7:24. We cannot exercise either our duties or our graces, without sin. The soul that is most refined and purified by grace, is not without some dregs of corruption; but in the kingdom of heaven the fountain of original sin shall be quite dried up. What a blessed time will that be, never to grieve God's Spirit any more! In heaven are virgin souls; their beauty is not stained with lust. Nothing enters there, which defiles. Rev 21:27.

(5) In the kingdom of heaven—we shall be freed from all sorrows. "There shall be no more sorrow." Rev 21:4. Our life here is interwoven with trouble. Psalm 31:10. Either losses grieve, or law- suits vex, or unkindness breaks the heart. We may as well separate light from the sun, or weight from lead—as troubles from man's life. "What is long life—but long torment?" Augustine. But, in the kingdom of heaven, sorrow and sighing shall fly away. Here the saints sit by the rivers weeping—but one smile from Christ's face will make them forget all their sufferings. Their water shall then be turned into wine, their mourning into singing!

(6) In the kingdom of heaven—we shall be beyond the reach of temptation. Satan is not yet fully cast into prison; like a prisoner under bail, he walks about tempting, and laboring, to draw us into sin. He is either laying snares, or shooting darts. The devil stands girded for battle. He laid a train of temptations to blow up the castle of Job's faith. It is as great a grief to a believer to be followed with temptations to sin, as for a virgin to have her chastity assaulted. But in the kingdom of heaven the saints shall be freed from the red dragon, who is cast out of paradise, and shall be forever locked up in chains! Jude 6.

(7) In the kingdom of heaven—we shall be freed from all vexing cares. The Greek word for care comes from a word which signifies to cut the heart in pieces. Care tortures the mind, wastes the spirits, and eats out the comfort of life. Care to prevent future dangers, and preserve present comforts—is an evil spirit which haunts us. All care is full of fear, and fear is full of torment. 1 John 4:18. God threatens it as a judgement. "They shall eat their bread with carefulness." Ezek 12:19. Every comfort has its care, as every rose has its thorns; but in the kingdom of heaven we shall shake off the viper of care. What needs a glorified saint to take any anxious care—who has all things provided to his hand? There is the tree of life, bearing all sorts of fruit. When the heart shall be freed from sin—the head shall be freed from care.

(8) In the kingdom of heaven—we shall be freed from all doubts and scruples. In this life, the best saint has his doubting, as the brightest star has his twinkling. If there were no doubting—there would be no unbelief. Assurance itself does not exclude all doubting. "Your loving kindness is before my eyes." Psalm 26:3. At another time, "Lord, where are your former loving-kindnesses?" Psalm 89:49. A Christian is like a ship at anchor, which, though safe, may sometimes be tossed upon the water. Sometimes a Christian questions his interest in Christ, and his title to the promise. As these doubtings eclipse a Christian's comfort, so they bear false witness against the Spirit. But, when the saints shall come into the kingdom of heaven, there shall be no more doubting; the Christian shall then say, as Peter, "Now I know of a surety that the Lord has sent his angel and has delivered me." Acts 12:11. Now I know that I am passed from death to life, and I am got beyond all rocks! I have passed the gulf, now I am in my Savior's embraces forever!

(9) In the kingdom of heaven—we shall be freed from all society with the wicked. Here we are sometimes forced to be in their company. "Woe is me, that I sojourn in Mesech, that I dwell in the tents of Kedar." Psalm 120:5. Kedar was Ishmael's son, whose children dwelt in Arabia; they were a profane, barbarous people. Here the wicked are still raising persecutions against the godly, and crucifying their ears with their oaths and curses. Christ's lily is among thorns; but in the heavenly kingdom there shall be no more any pricking brier. "The Son of Man will send out his angels, and they will weed out of his kingdom everything that causes sin and all who do evil." Matthew 13:41. As Moses said, "Stand still, and see the salvation of the Lord! For the Egyptians whom you have seen today, you shall never see them again forever!" So will God say, "Stand still, and see the salvation of God; these your enemies, that vex and molest you, you shall never see them again forever!" Exod 14:13. At that day, God will separate the precious from the vile; Christ will thoroughly purge his threshing floor; he will gather the wheat into the garner; and the wicked, which are the chaff, shall be blown into hell!

(10) In the kingdom of heaven—we shall be freed from all signs of God's displeasure. Here he may be angry with his people. Though he has the heart of a father, he may have the look of an enemy; and this is sad. As when the sun is gone, the dew falls; so when the light of God's face is gone, tears drop from the saints' eyes. But in the kingdom of heaven, there shall be no spiritual eclipses, there shall never appear any tokens of God's displeasure; the saints shall have a constant aspect of love from him, they shall never complain any more, "My beloved had withdrawn himself." Canticles 5:6.

(11) In the kingdom of heaven—we shall be freed from all divisions. The saddest thing in the world is to see divisions among the godly. It is sad that such as have one faith—should not be of one heart. Ephraim envies Judah, and Judah vexes Ephraim. It is matter of tears, to see those who are united to Christ, divided one from another. The soldier's spear pierced Christ's side—but the divisions of saints wound his heart! But in the kingdom of heaven, there shall be no vilifying one another, nor censuring. Those who before could hardly pray together, shall praise God together. There shall not be one jarring string in the saints' music.

(12) In the kingdom of heaven—we shall be freed from vanity and dissatisfaction. What Job says of wisdom, in chapter 28:14; "The depth says, It is not in me; and the sea says, It is not with me;" I may say concerning satisfaction; every creature says, "It is not in me." Take things most pleasing and from which we promise ourselves most contentment, still, of the spirit and essence of them all—we shall say, "Behold, all was vanity." Eccl 2:11. God never did, nor ever will—put a satisfying virtue into any creature. In the sweetest music the world makes, either some string is lacking, or out of tune. Who would have thought that Haman, who was so great in the king's favor, that he "set his seat above all the princes" of the provinces, for lack of the bowing of a knee, would be dissatisfied? Est 3:1. But in the kingdom of heaven, we shall be freed from these dissatisfactions. The world is like a landscape painting, in which you may see gardens with fruit trees, beautifully drawn—but you cannot enter them; but into the joys of heaven you may enter. "Enter into the joy of your Lord." The soul shall be satisfied while it bathes in those rivers of pleasure at God's right hand. "When I awake, I will be fully satisfied, for I will see you face to face." Psalm 17:15.

(13) In the kingdom of heaven—we shall be freed from the torments of hell. "Jesus, who delivers us from the wrath to come." 1 Thess 1:10.

1. Consider the multiplicity of those torments. In this life, the body is usually exercised but with one pain, the stone or headache, at one time; but in hell there is a diversity of torments; there is darkness to affright, fire to burn, a lake of sulphur to choke, chains to bind, and the worm to gnaw.

2. The torments of hell will seize upon every part of the body and soul. The eye shall be tortured with the sight of devils, and the tongue that has sworn so many oaths, shall be tortured. "Send Lazarus, that he may dip the tip of his finger in water, and cool my tongue." Luke 16:24. The memory will be tormented to remember the mercies that have been abused, and seasons of grace neglected. The conscience will be tormented with self-accusations.

3. The pains of hell are unmitigated, with no mixture of mercy. In this life, God in anger remembers mercy. Hab 3:2. But in hell there is no alleviation or lessening of the pains. As in the sacrifice of jealousy, God would have no oil or frankincense put into it, so, in hell, there is no oil of mercy to assuage the sufferings of the damned, no incense of prayer to appease his wrath. Numb 5:15.

4. In the pains of hell there is no intermission. The poets feign of Endymion, that he got permission from Jupiter always to sleep. What would the damned in hell give for one hour's sleep! "The smoke of their torment rises forever and ever, and they will have no rest day or night." Rev 14:11. They are perpetually on the rack.

5. There is no expiration in the pains of hell; they must always lie scorching in flames of wrath.

But in the heavenly kingdom, the elect shall be freed from all infernal torments. "Jesus delivered us from the wrath to come." A prison is not made for the king's children. Christ drank that bitter cup of God's wrath—that the saints might never drink it!

Secondly, the kingdom of heaven implies a glorious fruition of all good. Had I as many tongues as hairs on my head, I could not fully describe this. It is a place where there is no lack of anything. Judges 18:10. It is called "the excellent glory." 2 Peter 1:17. I might as well measure the skies, or drain the ocean—as set forth the glory of this kingdom. The kingdom of heaven is above all hyperbole. Were the sun ten thousand times brighter than it is, it could not parallel the luster of this kingdom. Apelles' pencil would but blotch it, angels' tongues would but lessen it. I can but give you the shadowings of it. Do not expect to see it in all its orient colors—until you are mounted above the stars! But let us not stand afar off, as Moses, to behold this Canaan—but enter into it, and taste the honey. The privileges of this heavenly kingdom are:

(1) We shall have an immediate COMMUNION with God himself, who is the inexhaustible sea of all happiness. This divines call "the beatific vision." The psalmist triumphed in the enjoyment he had of God in this life. "Whom have I in heaven but you?" Psalm 73:25. If God, enjoyed by faith, gives so much comfort to the soul—how much more when he is enjoyed by immediate vision! Here we see God darkly through the glass of ordinances; but in the kingdom of heaven we shall see him "face to face." 1 Cor 13:12. We shall have an intellectual sight of him; we shall see him with the eyes of our mind; we shall know him as much as the angels in heaven do. Matthew 18:10; we shall know as we are known. 1 Cor 13:12.

We shall have a full knowledge of God, though not know him fully; as a cup in the sea is full of the sea, though it holds not all the sea. To see and enjoy God will be most delicious; in him are beams of majesty, and affections of mercy. God has all excellencies concentrated in him—the good in which are all good things. If one flower should have the sweetness of all flowers—how sweet would that flower be! All the beauty and sweetness which lies scattered in the creature—is infinitely to be found in God. To see and enjoy him, therefore, will ravish the soul with delight. We shall see God so as to love him, and be made sensible of his love; and when we shall have this sweet communion with him, he shall be "all in all;" light to the eye, manna to the taste, and music to the ear. 1 Cor 15:28.

(2) In the kingdom of heaven, we shall, with these eyes, see the glorified body of JESUS CHRIST. The Savior makes it a great part of the glory of heaven—to view the glory of his human nature. "That they may behold my glory." John 17:24. When Christ was transfigured upon earth, it is said, that "his face did shine as the sun, and his clothing was white as the light." Matthew 17:2. If the glory of his transfiguration was so great, what will the glory of his exaltation be! Much of the glory of God shines in Christ, by virtue of the hypostatic union. "In him dwells all the fullness of the Godhead bodily." Col 2:9. Through Christ's humanity, as through a bright mirror, we may see some beams of the divine majesty shine forth. Our capacities will be enlarged to a wonderful degree, to receive this glorious object! We will not only see God's glory—but some of his glory shall be put upon us. "Glory will be not only present—but within." Bernard. A beggar may behold the glory of a king and not be the happier; but Christ's glory shall be ours, "We shall be like him." 1 John 3:2. We shall shine by his beams.

(3) In the kingdom of heaven we shall enjoy the society of "an innumerable company of ANGELS." Heb 12:22.

But is there not enough in God to fill the soul with delight? Can the sight of angels add to its happiness? What need is there of the light of torches, when the sun shines?

Besides the divine essence, the sight of angels is desirable. Much of God's curious workmanship shines in the angels; they are beautiful, glorious creatures; and as the several strings in a lute make the harmony sweeter, and the several stars make the sky brighter, so the society with angels will make the delight of heaven the greater; and we shall not only see them with the glorified eye of our understanding—but converse with them!

(4) In the kingdom of heaven, we shall have sweet society with glorified SAINTS. Oh! what a blessed time will it be when those who have prayed, wept, and suffered together—shall rejoice together! We shall see the saints, in their white linen of purity, and see them as so many crowned kings: in beholding the glorified saints, we shall behold a heaven full of suns. Some have asked whether we shall know one another in heaven? Surely, our knowledge will not be diminished—but increased! The judgment of Luther and Anselm, and many other divines is, that we shall know one another; yes, the saints of all ages, whose faces we never saw! And, when we shall see the saints in glory without their infirmities of pride and passion—it will be a glorious sight. We see how Peter was transported when he saw but two prophets in the transfiguration; but what a blessed sight will it be when we shall see the whole glorious company of prophets, and martyrs, and holy men of God! Matthew 17:3. How sweet will the music be, when all shall sing together in concert in the heavenly choir! And though, in this great assembly of saints and angels, "one star may differ from another in glory," yet no such weed as envy shall ever grow in the paradise of God! There shall be perfect love, which, as it casts out fear, so also envy. Though one vessel of glory may hold more than another, every vessel will be full.

(5) In the kingdom of heaven there shall be incomprehensible JOY. When the saints' union with Christ is perfected in heaven, their joy shall be full. All the birds of the heavenly paradise sing for joy! What joy, when the saints shall see the great gulf crossed, and know that they are passed from death to life! What joy, when they are as holy as they would be, and as God would have them to be! What joy to hear the music of angels; to see the golden banner of Christ's love displayed over the soul; to be drinking that water of life which is sweeter than all nectar and ambrosia! What joy, when the saints shall see Christ clothed in their flesh, sitting in glory above the angels! Then they shall enter into the joy of their Lord. Matthew 25:21.

Here on earth, joy enters into the saints; in heaven "they enter into joy." O saint of God, who now hang your harp upon the willows, and mingle your drink with weeping, in the kingdom of heaven your water shall be turned into wine; you shall have so much felicity that your soul cannot wish for more. The sea is not so full of water—as the heart of a glorified saint is of joy. There can be no more sorrow in heaven—than there is joy in hell.

(6) In heaven HONOR and DIGNITY are put upon the saints. A kingdom implies honor. All that come into heaven are kings.

1. They have a royal crown. Rev 2:10. "I will give you a crown of life." A crown is the sign of royal power. This crown is not lined with thorns—but hung with jewels; it is a never-fading crown! 1 Peter 5:4.

2. The saints in heaven have their royal robes. They exchange their sackcloth, for white robes. "I beheld a great multitude, which no man could number, clothed with white robes." Rev 7:9. Robes signify their glory, white their sanctity.

3. They sit with Christ upon the royal throne. Rev 3:21. We read in 1 Kings 6:32, the doors of the holy of holies were made of palm-trees, and open flowers covered with gold — an emblem of that victory, and that garland of glory, which the saints shall wear in the kingdom of heaven. When all the titles and ensigns of worldly honor shall lie in the dust—the saints' honor shall remain.

(7) In the kingdom of heaven we shall have a blessed REST. Rest is the end of motion; heaven is the blessed center where the soul acquiesces and rests. In this life we are subject to unquiet motions and fluctuations. "We were troubled on every side" (2 Cor 7:5). We are like a ship on the sea having the waves beating on both sides; but in the kingdom of heaven there is rest. Heb 4:9. How welcome is rest to a weary traveler! When death cuts asunder the string of the body—the soul, as a dove, flies away, and is at rest. This rest is when the saints shall lie on Christ's bosom—that hive of sweetness, that bed of perfume.

(8) The saints in the kingdom of heaven shall have their BODIES richly bespangled with glory. They shall be full of brightness and beauty. As Moses' face shined, that the people were not able to behold the glory (Exod 34:30); so the bodies of the saints shall shine seven times brighter than the sun, as Chrysostom says; they shall have such a resplendence of beauty on them, that the angels shall fall in love with them; and no wonder, for they shall be made like Christ's glorious body. Phil 3:21. The bodies of glorified saints need no jewels—when they shall shine like Christ's body.

(9) The heavenly kingdom is ETERNAL. It is an eternal fruition, they shall never be put out of the throne. "They shall reign forever and ever." Rev 22:5. It is called "the everlasting kingdom" (2 Peter 1:11), and an "eternal weight of glory." 2 Cor 4:17. The flowers of paradise, of which the saints' garland is made, never wither. If there could be a cessation of heaven's glory, or the saints had but the least fear or suspicion of losing their felicity—it would infinitely abate and cool their joy. But their kingdom is forever—the rivers of paradise cannot be dried up. "At your right hand there are pleasures forevermore." Psalm 16:2: The kingdom of heaven was typified by the temple which was built with stone, covered with cedar overlaid with gold—to show that the fixed permanent state of glory abides forever. Well may we pray, "Your kingdom come."

[2] What are the PROPERTIES of the kingdom of heaven?

(1) The glory of this kingdom is SOLID and SUBSTANTIAL. The Hebrew word for glory signifies a weight—to show how solid and weighty the glory of the celestial kingdom is. The glory of the worldly kingdom is airy and imaginary, like a blazing comet, or a dream. The earth hangs like a ball in the air, without anything to uphold it. Job 26:7. The glory of the heavenly kingdom is substantial, it has twelve foundations. Rev 21:14. That which God and angels count glory, is true glory.

(2) The glory of this kingdom is SATISFYING. "With you is the fountain of life." Psalm 36:9. How can they not be satisfied—who are at the fountainhead? "When I awake, I shall be satisfied with your likeness," that is, when I awake in the morning of the resurrection, having some of the beams of your glory shining in me—I shall be satisfied. Psalm 17:15. The creature says, concerning satisfaction, "It is not in me." Job 28:14. If we go for happiness to the creature, we go to the wrong place. Heaven's glory alone, is commensurate to the vast desires of an immortal soul. A Christian bathing himself in these rivers of pleasures, cries out in divine ecstasy, "I have enough!" The soul is never satisfied until it has God for its portion, and heaven for its haven. Dissatisfaction arises from some defect—but God is an infinite good, and there can be no defect in that which is infinite.

(3) The glory of heaven's kingdom is PURE and UNMIXED. The streams of paradise are not muddied. All are clear, all are delightful. There gold has no alloy. There is no bitter ingredient in that glory—it is pure as the honey which drops from the comb. There, the rose of Sharon grows without thorns. There is—ease without pain, honor without disgrace, life without death. "He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away." Revelation 21:4.

(4) The glory of this kingdom is constantly EXHILARATING and REFRESHING. There is fullness—but no excess. Worldly comforts, though sweet—yet grow stale in time. A down-bed pleases awhile—but soon we are weary and must rise. Too much pleasure is a pain; but the glory of heaven never surfeits or nauseates; because, as there are all rarities imaginable, so every moment fresh delights spring from God into the glorified soul.

(5) The glory of this kingdom is distributed to EVERY individual saint. In an earthly kingdom the crown goes but to one, a crown will fit but one head; but in that kingdom above, the crown goes to all. Rev 1:6. All the elect are kings. Earthly inheritances are settled chiefly upon one heir; but in the kingdom of heaven all the saints are heirs. "Heirs of God, and co-heirs with Christ." Romans 8:17. God has land enough to give to all his heirs!

(6) Lucid and TRANSPARENT. This kingdom of heaven is adorned and bespangled with light. 1 Tim 6:16. Light is the glory of the creation. "The light is sweet." Eccl. 11:7. Hell is a dark dungeon; fire—but no light. Matthew 22:13. The kingdom of heaven is a transparency, all embroidered with light, clear as crystal. How can there be lack of light, where Christ the Sun of Righteousness displays his golden beams? "The city does not need the sun or the moon to shine on it, for the glory of God gives it light, and the Lamb is its lamp." Rev 21:23.

(7) The glory of this kingdom is adequate and proportionable to the desire of the soul. In creature fruitions, that which commends them, and sets them off to us, is suitableness. The contentment of marriage lies not in beauty or portion—but in suitableness of disposition. The excellence of a feast is, when the food is suited to the palate. One ingredient in the glory of heaven is—that it exactly suits the desires of the glorified saints. We shall not say in heaven, "Here is a dish, I do not love!" There shall be music to suit the ear in the anthems of angels; and food which suits the glorified palate in the hidden manna of God's love.

(8) The glory of this kingdom will be SEASONABLE. The seasonableness of a mercy adds to its beauty and sweetness, like apples of gold to pictures of silver. After a hard winter in this cold climate, is it not seasonable to have the spring flowers of glory appear, and the singing of the birds of paradise come? When we have been wearied, and tired out in battle with sin and Satan, will not a crown be seasonable?

[3] The kingdom of heaven infinitely EXCELS all the kingdoms of the earth.

(1) It excels in its ARCHITECT. Other kingdoms have men to raise their structures—but God himself laid the first stone in this kingdom. Heb 11:10. This kingdom is of the greatest antiquity. God was the first King and founder of it; no angel was worthy to lay a stone in this building.

(2) This heavenly kingdom excels in ALTITUDE. It is higher than any kingdom. The higher anything is, the more excellent it is. Fire being the most sublime element, is most noble. The kingdom of heaven is seated above all the visible orbs. There is—

1. The airy heaven, which is the space from the earth to the sphere of the moon.

2. The starry heaven, the place where the planets are, of a higher elevation, as Saturn, Jupiter, and Mars.

3. The empyrean heaven, which Paul calls the third heaven; where Christ is, there the kingdom of glory is situated. This kingdom is so high that no scaling ladders of enemies can reach it; so high that the old serpent cannot shoot up his fiery darts to it. If wicked men could build their nests among the stars, the least believer would be vastly above them.

(3) The kingdom of heaven excels all others in SPLENDOR and RICHES. It is described by precious stones. Rev 21:19. What are all the rarities of the earth, compared to this kingdom — coasts of pearl, rocks of diamonds, islands of spices? What are the wonders of the world to it — the Egyptian pyramids, or the temple of Diana? What a rich kingdom is that, where God will lay out all his cost! Those who are poor in the world, soon as they come into this kingdom, grow rich—as rich as the angels. Other kingdoms are enriched with gold, this is enriched with the Deity.

(4) The kingdom of heaven excels all other kingdoms in HOLINESS. Kingdoms on earth are for the most part unholy; there is a common sore of luxury and uncleanness running in them. Kingdoms are stages for sin to be acted on. "All the tables are covered with vomit and there is not a spot without filth." (Isaiah 28:8); but the kingdom of heaven is so holy, that it will not mix with any corruption. "Nothing impure will ever enter it, nor will anyone who does what is shameful or deceitful." Rev 21:27. It is so pure a soil, that no serpent of sin will breed there. There beauty is not stained with lust, and honor is not swelled with pride. Holiness is the brightest jewel of the crown of heaven.

(5) The kingdom of heaven excels all other kingdoms in its PEACEFUL nature. It is a kingdom of peace. Peace is the glory of a kingdom. One peace is better than countless victories. A king's crown is more adorned with the white lily of peace, than when beset with the red roses of a bloody war. But where shall we find an uninterrupted peace upon earth? Either there are home-bred divisions, or foreign invasions. "There was no peace to him who went out, nor to him who came in." 2 Chron 15:5. But the kingdom of heaven is a kingdom of peace; there are no enemies to conflict with; for all Christ's enemies shall be under his feet. Psalm 110:1. The gates of that kingdom always stand open: "The gates shall not be shut at all;" to show that there is no fear of an assault of an enemy. Rev 21:25. When the saints die they are said to enter into peace. Isaiah 57:2. There is no beating of drums or roaring of cannons; but the voice of harpers harping, in token of peace. Rev 14:2. In heaven, "righteousness and peace kiss each other."

(6) The kingdom of heaven excels all other kingdoms in MAGNITUDE; it is of vast dimensions. Though the gate of the kingdom is narrow, and we must pass into it through the narrow gate of mortification—yet, when once we are in it, it is very large. Though there are an innumerable company of saints and angels—yet there is room enough for them all. The kingdom of heaven may be called by the name of that well in Gen 26:22, Isaac "called the name of it Rehoboth; and he said, For now the Lord has made room for us." You who are now confined to a small cottage, when you come into the celestial kingdom, shall not be straitened for room. As every star has a large orb to move in, so it shall be with the saints, when they shall shine as stars in the kingdom of heaven.

(7) The kingdom of heaven excels in UNITY. All the inhabitants agree together in love. Love will be the perfume and music of heaven. As love to God will be intense—so to the saints. As perfect love casts out fear—so it casts out envy and discord. Those Christians who could not live quietly together on earth (which was the blemish of their profession) in the heaven shall be all love; the fire of strife shall cease; there shall be no vilifying, or censuring one another, or raking into one another's sores—but all shall be tied together with the heart-strings of love. There Luther and Zwingli are agreed. Satan cannot put in his cloven foot in there, to make divisions. There shall be perfect harmony and concord, and not one jarring string in the saints' music. It were worth dying—to be in that kingdom!

(8) This kingdom exceeds all earthly kingdoms in JOY and PLEASURE, and is therefore called paradise. 2 Cor 12:4. For delight, there are all things to cause pleasure; there is the water of life clear as crystal; there is the honeycomb of God's love dropping. It is called "entering into the joy of our Lord." Matthew 25:23. There are two things which cause joy.

[1] Separation from sin shall be complete—and then joy follows. There can be no more sorrow in heaven—than there is joy in hell.

[2] Perfect union with Christ. Joy flows from union with the object. When our union with Christ shall be perfect—our joy shall be full. If the joy of faith is so great, what will the joy of sight be? 1 Peter 1:8. Joseph gave his brethren provision for the way—but the full sacks of corn were kept until they came to their father's house. God gives the saints a taste of joy here—but the full sacks are kept until they come to heaven. Not only the physical parts, the outward senses, the eye, ear, taste—but the heart of a glorified saint shall be filled with joy. The understanding, will, and affections, are such a triangle as none can fill but the Trinity. There must needs be infinite joy, where nothing is seen but beauty; nothing is tasted but love. "You will fill me with joy in your presence, with eternal pleasures at your right hand." Psalm 16:11

(9) This kingdom of heaven excels all earthly kingdoms in PERFECTION. Other kingdoms are defective, they have not all provision within themselves—but must traffic abroad to supply their needs at home, as King Solomon sent to Ophir for gold. 2 Chron 8:18. But there is no defect in the kingdom of heaven; it has all commodities naturally supplied. Rev 22:2. There is the pearl of great price, the morning star, the mountains of spices, the bed of love; there are those sacred rarities, wherewith God and angels are delighted!

(10) This kingdom of heaven excels all others in HONOR and nobility. It not only equals them in the ensigns of royalty, the throne and white robes—but it far transcends them. Other kings are of royal blood—but they in this heavenly kingdom, are born of God. Other kings converse with nobles; the saints glorified are fellow commoners with angels! They have a more noble crown; it is made of the flowers of paradise, and is a crown which can never fade away. 1 Peter 5:4. They sit on a better throne. King Solomon sat on a throne of ivory overlaid with gold (1 Kings 10:18); but the saints in heaven are higher advanced, they sit with Christ upon his throne! Rev 3:21. They shall judge the princes and great ones of the earth. 1 Cor 6:2. This honor have all the glorified saints.

(11) This kingdom of heaven excels all others in HEALTHFULNESS. Death is a worm which is ever feeding at the root of our gourd! Earthly kingdoms are often hospitals of sick people; but the kingdom of heaven is a most healthful climate. There are no physicians there—for there is no sickness there. There is no passing death-bell. "Neither can they die any more." Luke 20:36. In the heavenly climate, there are no ill vapors to breed diseases—but a sweet, aromatic healing fragrance coming from Christ; all his garments smell of myrrh, aloes, and cassia.

(12) This kingdom of heaven excels in DURATION, it abides forever. Suppose earthly kingdoms to be more glorious than they are, their foundations of gold, their walls of pearl, their windows of sapphire; yet they are corruptible and fleeting. "I will cause to cease the kingdom." Hos 1:4. Troy and Athens now lie buried in their ruins; corn now grows where Troy once stood. Mortality is the disgrace of all earthly kingdoms; but the kingdom of heaven has eternity written upon it—it is an everlasting kingdom. 2 Peter 1:11. It is founded upon the strong pillar of God's omnipotence. The saints shall never be turned out of this kingdom, or be deposed from their throne, as some kings have been—but shall reign forever and ever! Rev 22:5.

How should all this affect our hearts! What should we mind but this kingdom of heaven, which more outshines all the kingdoms of the earth than the sun outshines the light of a candle!

[4] WHEN shall this kingdom of heaven begin? This glory in the kingdom of heaven shall be begun at death—but not be perfected until the resurrection.

(1) The saints shall enter upon the kingdom of glory immediately after death.

Before their bodies are buried, their souls shall be crowned. "Having a desire to depart, and to be with Christ." Phil 1:23. From this connection, departing, and being with Christ, we see clearly that there is a speedy passage from death to glory; no sooner is the soul of a believer divorced from the body—but it immediately goes to Christ! "Absent from the body, present with the Lord." 2 Cor 5:8. It would be better for believers to stay here on earth—if immediately after death they were not with Christ in glory; for here the saints are daily increasing their grace; here they may have many foretastes, sweet tastes of God's love: so that it would be better to stay here, if their soul should sleep in their body, and they should not have a speedy sight of God in glory.

But the consolation of believers, is that they shall not stay long from their kingdom. Quick as a wink—and they shall see God. It will not only be a blessed change to a believer, from a desert to a paradise, from a bloody battle to a victorious crown—but a sudden change. No sooner did Lazarus die—but he had a convoy of angels to conduct his soul to the kingdom of glory. You who now are full of bodily diseases, with scarcely a pain free day, saying, "My life is spent with grief!" (Psalm 31:10); be of good comfort, you may be eternally happy before you are aware! Before another week or month is over, you may be in the kingdom of glory, and then all tears shall be wiped away! "I assure you: Today you will be with Me in paradise!" Luke 23:43.

(2) The glory in the kingdom of heaven will be fully perfected at the resurrection and general day of judgment. Then the bodies and souls of believers will be reunited. What joy will there be at the reunion and meeting together of the soul and body of a saint! Oh, what a welcome will the soul give to the body! "O my dear body, you often joined with me in prayer, and now you shall join with me in praise; you were willing to suffer with me, and now you shall reign with me; you were sown a vile body—but now you are made like Christ's glorious body; we were once for a time divorced—but now we are married, and crowned together in a kingdom, and shall mutually congratulate each other's felicity."

[5] The certainty and infallibility of this kingdom of glory.

That this blessed kingdom shall be bestowed on the saints—is beyond all dispute.

(1) God has promised it. "It is your Father's good pleasure to give you the kingdom." Luke 12:32. "I appoint unto you a kingdom." Luke 22:29. "I bequeath it as my last will and testament." Has God promised a kingdom—and will he not make his promise good? God's promise is better than any bond. "In hope of eternal life which God, who cannot lie, promised." Titus 1:2. The whole earth hangs upon the word of God's power; and cannot our faith hang upon the word of his promise?

(2) There is a price laid down for this kingdom. Heaven is not only a kingdom which God has promised—but which Christ has purchased; it is called a purchased possession. Eph 1:14. Though this kingdom is given us freely—yet Christ bought it with the price of his blood; which is a heaven procuring blood. "Having boldness to enter into the holiest (that is, into heaven) by the blood of Jesus." Heb 10:19. The cross of Christ is the key of paradise! Christ's blood is the key which opens the gates of heaven! Should the saints not obtain this kingdom—then Christ should lose his purchase. Christ on the cross was in hard travail. Isaiah 53:11. He travailed to bring forth salvation to the elect: should not they possess the kingdom when they die—Christ would lose his travail; all his pangs and agonies of soul upon the cross would be in vain.

(3) Christ prays that the saints may have this kingdom settled upon them. "Father, I want those you have given me to be with me where I am, and to see my glory." That is, in heaven. John 17:24. This is Christ's prayer, that the saints may be with him in his kingdom, and be bespangled with some of the beams of his glory. Now, if they should not go into this heavenly kingdom, then Christ's prayer would be frustrated; but that cannot be, for he is God's favorite. "I know that you hear me always;" and besides, what Christ prays for, he has power to give. John 11:42. Observe the manner of Christ's prayer, "Father, I will;" Father, there he prays as man; "I will," there he gives as God.

(4) The saints must have this blessed kingdom by virtue of Christ's ascension. "I ascend unto my Father and your Father, to my God and your God." John 20:17. Where lies the comfort of this? Jesus Christ ascended to take possession of heaven for all believers. As a husband takes up land in another country in behalf of his wife, so Christ went to take possession of heaven in behalf of all believers. "I go to prepare a place for you." John 14:2. My ascension is to make all things ready against your coming: I go to prepare the heavenly mansions for you.

The flesh that Christ has taken into heaven, is a sure pledge that our flesh and bodies shall be where he is before long. Christ did not ascend to heaven as a private person—but as a public person, for the good of all believers; his ascension was a certain forerunner of the saints ascending into heaven.

(5) The elect must have this blessed kingdom, in regard of the previous work of the Spirit in their hearts. They have the beginning of the kingdom of heaven in them here. Grace is heaven begun in the soul. Besides, God gives them the first-fruits of the Spirit. Romans 8:23. The first-fruits are the comforts of the Spirit. These first-fruits under the law were a certain sign to the Jews of the full crop of vintage which they would after receive. The first-fruits of the Spirit, consisting of joy and peace, assure the saints of the full vintage of glory they shall be ever reaping in the kingdom of God. The saints in this life are said to have the pledge of the Spirit in their hearts. 2 Cor 5:5. As a pledge is part of payment, and an assurance of payment in full to be made in due time—so God's Spirit in the hearts of believers, giving them his comforts, bestows on them a pledge, or taste of glory, which further assures them of that full reward which they shall have in the kingdom of heaven. "Believing, you rejoice;" there is the pledge of heaven. 1 Peter 1:8. "Receiving the end of your faith," salvation; there is the full payment; ver 9.

(6) The elect must have this blessed kingdom by virtue of their union with Jesus Christ; they are members of Christ, therefore they must be where their head is. Indeed, the Arminians hold, that a justified person may fall from grace, and so his union with Christ may be dissolved and the kingdom lost. But I ask them—can Christ lose a member of his body? Then he is not perfect; and if Christ may lose one member of his body, why not as well all, by the same reason? He will then be a head without a body; but be assured a believer's union with Christ cannot be broken, and so long he cannot be hindered of the kingdom. John 17:12. What was said of Christ's natural body, is as true of his mystical. "A bone of him shall not be broken." John 19:36. Look how every bone and limb of Christ's natural body was raised up out of the grave, and carried into heaven; so shall every member of his mystical body be carried up into glory.

(7) We read of some who have been translated into this kingdom. Paul had a sight of it, for he was caught up into the third heaven. 2 Cor 12:2. And the converted thief on the cross was translated into glory. "Today shall you be with me in paradise." Luke 23:43. By all that has been said, it is most evident that believers have a glorious kingdom laid up for them in heaven, and that they shall go to this kingdom when they die. None doubt the certainty of the heavenly kingdom—but such as doubt the verity of Scripture.

[6] We should pray earnestly, "Your kingdom come."

(1) Because it is a kingdom worth praying for. It exceeds the glory of all earthly kingdoms, it has gates of pearl. Rev 21:21. We have heard of a cabinet of pearl—but when did we hear of gates of pearl? In that kingdom is the bed of love, the mountains of spices; there are the cherubim, not to keep us out—but to welcome us into the kingdom. Heaven is a kingdom worth praying for; nothing is lacking in that kingdom which may complete the saints' happiness; for, wherein does happiness consist? Is it in knowledge? We "shall know as we are known." Is it in royal fare? We shall be at the "marriage supper of the Lamb." Is it in rich apparel? We shall be "clothed in long white robes." Is it in exquisite music? We shall hear the choir of angels singing. Is it in dominion? We shall reign as kings, and judge angels. Is it in pleasure? We shall enter into the joy of our Lord. Surely then this kingdom is worth praying for! "Your kingdom come." Would God give us a vision of heaven for a moment, as he did Stephen, who saw "the heavens opened" (Acts 7:56), we would be overwhelmed! "You have made known to me the path of life; you will fill me with joy in your presence, with eternal pleasures at your right hand." Psalm 16:11. How importunately would we put up this petition, "Your kingdom come!"

(2) We must pray for this kingdom of glory, because God will not bestow it on any without prayer. "To those who seek for glory and immortality" (Romans 2:7); and how do we seek but by prayer? God has promised a kingdom, and we must by prayer put the bond in suit. God is not so foolish as to throw away a kingdom on those who do not ask for it! And certainly, if Christ himself, who had merited glory, did pray, "Now, O Father, glorify me with your own self" (John 17:5), how much more ought we to pray for the excellent glory who have this kingdom granted as a charter of God's mere grace and favor!

(3) We must pray that the kingdom of glory may come, that by going into it we may make an end of sinning. I think sometimes, what a blessed time it will be, never more to have a sinful thought! though we must not pray, "Your kingdom come," out of discontent, because we would be rid of the troubles and crosses of this life. This was Jonah's fault; he would die in a fit, because God took away his gourd; "Lord," says he, "take my life from me." Jonah 4:3. But we must pray, "Your kingdom come," out of a holy design that the fetters of corruption may be pulled off, and we may be as the angels, those virgin spirits, who never sin. This made the church pray in Rev 22:20, Veni, Domine Jesus [Come, Lord Jesus].

(4) Because that all Christ's enemies shall be put under his feet. The devil shall have no more power to tempt, nor wicked men to persecute; the anti-christian hierarchy shall be pulled down, and Zion's glory shall shine as a lamp, and the Turkish strength shall be broken.

(5) We must pray earnestly that the kingdom of glory may come, that we may see God "face to face," and have an uninterrupted and eternal communion with him in the empyrean heaven. Moses desired but a glimpse of God's glory. Exod 33:18. How then should we pray to see him in all his embroidered robes of glory—when he shall shine ten thousand times brighter than the sun in its meridian splendor! Here, in this life, we rather desire God than enjoy him; how earnestly therefore should we pray, "Your kingdom of glory come!" The beholding and enjoying God will be the diamond in the ring, the very quintessence of glory! And must we pray, "Your kingdom come"? How then are they ever like to come to heaven who never pray for it? Though God gives some profane people "daily bread" who never pray for it—yet he will not give them the kingdom of heaven—who never pray for it! God may feed them—but he will never crown them.

Use 1. For information.

(1) From all this, you see that nothing within the whole sphere of true religion, is imposed upon unreasonable terms. When God bids us serve him, it is no unreasonable request; out of free grace he will enthrone us in a kingdom. When we hear of repentance—steeping our souls in brinish tears for sin; or of mortification—beheading our king-sin, we are ready to grumble, and think this is hard and unreasonable. "But, do we serve God for nothing?" Is it not infinite bounty to reward us with a glorious kingdom? This kingdom is as far above our thoughts, as it is beyond our deserts. No man can say, without wrong to God, that he is a hard master; for though he sets us about hard work—yet he is no hard master. God gives double pay; he gives great perks in his service—sweet joy and peace; and a great reward after, "an eternal weight of glory!" God gives the spring-flowers, and a crop; he settles upon us such a kingdom as exceeds our faith. Such as mortal eye has not seen, nor can it enter into the heart of man to conceive. 1 Cor 2:9. Alas, what an infinite difference is there between duty enjoined, and the kingdom prepared! What is the shedding of a tear—compared to an eternal crown! So that God's "commandments are not grievous." 1 John 5:3. Our service cannot be so hard—as a kingdom is sweet.

(2) See hence the royal bounty of God to his children, that he has prepared a kingdom for them, a kingdom bespangled with glory; infinitely above the model we can draw of it in our thoughts! The painter going to draw the picture of Helena, as not being able to draw her beauty to the life, drew her face covered with a veil; so, when we speak of the kingdom of heaven, we must draw a veil, we cannot set it forth in all its orient beauty and magnificence; gold and pearl do but faintly shadow it out. Rev 21:21. The glory of this kingdom is better felt—than expressed.

Those who inherit this kingdom are "clothed with white robes." Rev 7:9. White robes denote three things:

[1] Their DIGNITY. The Persian were arrayed in white, in token of honor.

[2] Their PURITY. The magistrates among the Romans were clothed in white—to show their integrity. Thus the queen, the Lamb's wife, is arrayed in fine linen, pure and white, which is "the righteousness of the saints." Rev 19:8.

[3] Their JOY. White is an emblem of joy. "Eat your bread with joy, let your garments be always white." Eccl 9:7, 8.

The dwellers in this kingdom have "palms in their hands," in token of VICTORY. Rev 7:9. They are conquerors over the world: and, being victors, they have now palm-branches. They sit upon the throne with Christ. Rev 3:21. Thus the saints in glory, after their heroic victories, shall sit upon a throne with Christ. It is royal bounty in God, to bestow such an illustrious kingdom upon the saints. It is a mercy to be pardoned—but what is it to be crowned! It is a mercy to be delivered from wrath to come—but what is it to be invested with a glorious kingdom! "Behold, what manner of love is this!" Earthly princes may bestow great gifts and donations upon their subjects—but they keep the kingdom to themselves. Though king Pharaoh advanced Joseph to honor, and took the ring off his finger and gave it to him—yet he would keep the kingdom to himself. Gen 41:40. But God enthrones the saints in a kingdom. He thinks nothing too good for his children. We are ready to think much of a tear, a prayer, or to sacrifice a sin for him; but he does not think much to bestow a kingdom upon us!

(3) See hence, that true religion is no ignominious disgraceful thing. Satan labors to cast all the odium and reproach upon it that he can; that it is devout frenzy, ingrain folly. Acts 28:22. "As concerning this sect, we know that everywhere it is spoken against." But wise men measure things by the outcome. What is the outcome of a pious life? It ends in a kingdom. Would a prince regard the slightings of a few frantics, when he is going to be crowned? You who are beginners, bind their reproaches as a crown about your head; despise their censures as much as their praise: a kingdom is coming.

(4) See what contrary ways the godly and the wicked go at death! The godly go to a glorious kingdom—the wicked go to a foul prison! The devil is the jailer, and they are bound with the chains of darkness. Jude 6. But what are these chains? Not iron chains—but worse; the chain of God's decree, decreeing them to torment; and the chain of God's power, whereby he binds them fast under eternal wrath! The deplorable condition of impenitent sinners, is that they do not go to a kingdom when they die—but to a dreadful prison. Oh, think what horror and despair will possess the wicked, when they see themselves engulfed in misery, and their condition hopeless, helpless, endless! They are in a fiery prison, and there is no possibility of getting out. A servant under the law, who had a hard master—at every seventh year might go free; but in hell there is no year of release when the damned shall go free—the fire, the worm, the prison are eternal! If the whole world, from earth to heaven, were filled with grains of sand, and once in a thousand years an angel should come and fetch away one grain—how many millions of ages would pass before that vast heap of sand would be quite spent! Yet, if after all this time the sinner might come out of hell, there would be some hope: but this word "FOREVER!" breaks the heart with despair!

(5) See that which may make us in love with holy duties; that every duty spiritually performed brings us a step nearer to the kingdom! The end makes the means loveable. He whose heart is set on riches, counts trading pleasant, because it brings him riches. If our hearts are set upon heaven, we shall love duty, because it brings us by degrees to the kingdom; we are going to heaven in the way of duty. Holy duties increase grace; and as grace ripens, so glory hastens. The duties of piety are irksome to flesh and blood—but we should look upon them as spiritual chariots to carry us apace to the heavenly kingdom! The Protestants in France call their church paradise; and well they might, because the ordinances led them to the paradise of God. As every flower has its sweetness, so would every duty, if we would look upon it as giving us a lift nearer heaven!

(6) It shows us what little cause the children of God have to envy the prosperity of the wicked. "Who needs a full purse when he owns a treasury"? Seneca. The wicked have the "waters of a full cup wrung out to them." Psalm 73:10. As if they had a monopoly of happiness: they have all they can desire; nay, they have "more than heart can wish." Psalm 73:7. They steep themselves in pleasure! "They take the timbrel and harp, and rejoice at the sound of the organ." Job 21:12. The wicked are high when God's people are low in the world. The goats scramble up the mountains of prosperity—when Christ's sheep are below in the valley of tears! The wicked are clothed in purple, while the godly are in sackcloth.

The prosperity of the wicked is a great stumbling-block. This made Asaph say, "Truly I have cleansed my heart in vain." Psalm 73:13. But there is no cause of envy at their prosperity, if we consider two things. First, this is all they have! "Son, remember that you in your lifetime received your good things:" you had all your heaven here. Luke 16:25. Luther calls the whole Turkish empire a bone which God casts to dogs. Secondly, that God has laid up better things for his children. He has prepared a kingdom of glory for them. They shall have the beatific vision: they shall hear the angels sing in concert; they shall be crowned with the pleasures of paradise forever. Oh, then do not envy the flourishing prosperity of the wicked! They go through pleasant way—to execution! The godly go through foul way—to coronation!

(7) Is there a kingdom of glory coming? See how happy all the saints are at death! They go to a kingdom! They shall see God's face, which shines ten thousand times brighter than the sun in its meridian glory. The godly at death shall be installed into their honor, and have the crown royal set upon their head. They have in the kingdom of heaven the quintessence of all delights; they have the water of life clear as crystal; they have all aromatic perfumes; they feed on the manna of angels; they lie in Christ's bosom, that bed of spices. There is such a pleasant variety in the happiness of heaven, that after millions of years it will be as fresh and desirable as the first hour's enjoyment!

In the kingdom of heaven, the saints are crowned with all those perfections which they are capable of. The desires of the glorified saints are infinitely satisfied; there is nothing absent that they could wish might be enjoyed; there is nothing present that they could wish might be removed. Those who are arrived into this kingdom would be opposed to come back to the earth again, for it would be much to their loss. They would not leave the fullness and the sweetness of the olive, to court the bramble; the things which delight us here on earth—they would scorn. What are golden bags—compared to the golden beams of the Sun of Righteousness?

In the kingdom of heaven there is glory in its highest elevation; in that kingdom is knowledge without ignorance, holiness without sin, beauty without blemish, strength without weakness, light without darkness, riches without poverty, ease without pain, liberty without restraint, rest without labor, joy without sorrow, love without hatred, plenty without surfeit, honor without disgrace, health without sickness, peace without war, contentment without cessation! Oh, the happiness of those that die in the Lord! They go into this blessed kingdom! And if they are so happy when they die, then let me make two inferences.

[1] What little cause have the saints to fear death! Are any afraid of going to a glorious kingdom? What is there in this world that should make us desirous to stay here? Do we not see God dishonored—and how can we bear it? Is not this world "a valley of tears"—and do we weep to leave it? Are we not in a wilderness among fiery serpents—and are we afraid to go from these serpents? Our best friends live above. God is ever displaying the banner of his love in heaven, and is there any love like his? Are there any sweeter smiles, or softer embraces than his? What news is so welcome—as leaving the world and going to a kingdom? Christian, your dying day will be your wedding day—and do you fear it? Is a slave afraid to be set free? Is a virgin afraid to be matched into the crown? Death may take away a few worldly comforts—but it gives that which is better; it takes away a flower and gives a jewel! It takes away a short lease and gives land of inheritance. If the saints possess a kingdom when they die, they have no cause to fear death. A prince would not be afraid to cross the sea, though tempestuous—if he were sure to be crowned as soon as he came to shore!

[2] If the godly are so happy when they die, that they go to a kingdom, what cause have we to mourn immoderately for the death of godly friends? Shall we mourn for their advancement? Why should we shed tears immoderately for those who have all tears wiped from their eyes? Why should we be swallowed up with grief—for those who are swallowed up with joy? They are gone to their kingdom! They are not lost—but gone a little before us! They are not perished—but translated into heaven! They are removed for their advantage; as if one should be removed out of a smoky cottage—to a palace. Elijah was removed in a fiery chariot to heaven. Shall Elisha weep inordinately because he enjoys not the company of Elijah? Shall Jacob weep when he knows his son Joseph is advanced and made chief ruler in Egypt? We should not be excessive in grief when we know our godly friends are advanced to a kingdom.

I confess when any of our relations die in their impenitence, there is just cause of mourning—but not when our friends take their flight to glory. But though we are to weep to think any of our flesh should burn in hell—yet let us not be cast down for those who are so highly advanced at death—as to a kingdom. Our godly friends who die in the Lord, are in that blessed estate, and are crowned with such infinite delights, that if we could hear them speak to us out of heaven, they would say, "Weep not for us—but weep for yourselves!" Luke 23:28. We are in our kingdom, weep not for our advancement, "but weep for yourselves," who are in a sinful sorrowful world. You are tossing on the troublesome waves—but we have got to the haven: you are fighting with temptations, while we are wearing a victorious crown, "Weep not for us—but weep for yourselves."

(8) See the wisdom of the godly. They have the serpent's eye in the dove's head. They are "wise virgins." Matthew 25:2. Their wisdom appears in their choice. They choose that which will bring them to a kingdom; they choose grace, and what is grace but the seed of glory! They choose Christ with his cross—but this cross leads to a crown! Moses chose "rather to suffer affliction with the people of God." Heb 11:25. It was a wise, rational choice, for he knew that if he suffered, he would reign! At the day of judgment, those whom the world accounted foolish—will appear to be wise. They made a prudent choice—they chose holiness; and what is happiness, but the quintessence of holiness? They chose affliction with the people of God; but, through this purgatory of affliction they pass to paradise! God will proclaim the saints' wisdom before men and angels.

(9) See the folly of those who, for vain pleasures and profits, will lose such a glorious kingdom; like that cardinal of France who said, "He would lose his part in paradise, if he might keep his cardinalship in Paris." I may say (as Eccl 9:3), "Madness is in their heart." Lysimachus, for a draught of water, lost his empire; so, for a draught of sinful pleasure, these fools will lose heaven! We too much resemble our grandfather, Adam, who for an apple lost paradise. Many for trifles, to get a dollar more in the shop or bushel—will venture the loss of heaven. It will be an aggravation of the sinner's torment, to think how foolishly he was undone; for a flash of impure joy—he lost an eternal weight of glory! Would it not vex a king, to think he would lose his kingdom—for a feather! Such are those who let heaven go—for a song. This will make the devil insult at the last day, to think how he has befooled men, and made them lose their souls and their happiness for "lying vanities." If Satan could make good his brag, in giving all the glory and kingdoms of the world, it could not countervail the loss of the celestial kingdom. All the tears in hell are not sufficient to lament the loss of heaven!

Use 2. For reproof.

(1) It reproves such as do not look after this kingdom of glory, and live as if all we say about heaven were but a fiction. That they mind it not appears, because they do not labor to have the kingdom of grace set up in their hearts. If they have some thoughts of this kingdom—yet it is in a dull, careless manner; they serve God as if they served him not; they do not put forth their strength for the heavenly kingdom. How industrious were the saints of old for this kingdom! "Reaching forth unto those things which are before;" the Greek word is epekteinomenos, 'stretching out the neck," a metaphor from racers, that strain every limb, and reach forward to lay hold on the prize. Phil 3:13. Luther spent three hours a day in prayer. Anna, the prophetess, "departed not from the temple—but served God with fasting and prayers night and day." Luke 2:37. How zealous and industrious were the martyrs to get into this heavenly kingdom! They wore their fetters as ornaments, snatched up torments as crowns, and embraced the flames as cheerfully as Elijah did the fiery chariot which came to fetch him to heaven; and do we not think this kingdom worth our labor?

The great pains which the heathens took in their Olympic races, when they ran but for a crown made of olive intermixed with gold, will rise up in judgment against such as take little or no pains in seeking after the kingdom of glory. The dullness of many in seeking after heaven is such, as if they did not believe there was such a kingdom; or as if heaven would not countervail their labor; or as if they thought it were indifferent whether they obtained it or not, which is as much as to say, whether they were saved or not; whether they were crowned in glory, or chained as galley slaves in hell forever.

(2) It reproves those who spend their sweat more in getting the world than the kingdom of heaven. "Their mind is on earthly things." Philippians 3:19. The world is the great Diana they cry up, as if they would fetch happiness out of the earth—which God has cursed; they labor for honor and riches. Like Korah's household, "The earth swallowed them up!" Numb 16:32. It swallows up their time and thoughts. If they are not pagans, they are infidels. Like the serpent, they lick the dust! Oh, what is there in the world that we should so idolize it, and Christ and heaven are to be disregarded as worthless? What has Christ done for you? Died for your sins! What will the world do for you? Can it pacify an angry conscience? Can it procure God's favor? Can it escape death? Can it bribe the glorious judge? Can it purchase for you a place in the kingdom of heaven? Oh, how are men bewitched with worldly profits and honors—that for these things they will let go paradise! It was a good prayer of Bernard, "Let us so possess temporal things, that we do not lose eternal things."

(3) It reproves such who delay and put off seeking this kingdom until it be too late; like the foolish virgins who came when the door was shut. Delay brings danger. People let the lamp of life blaze out, and when the symptoms of death are upon them, and they know not what else to do, will look up to the kingdom of heaven. Christ bids them seek God's kingdom first, and they will seek it last; they put off the kingdom of heaven to a death-bed, as if it were as easy to make their peace with God—as to make their will. How many have lost the heavenly kingdom through delays and procrastinations! Plutarch reports of Archias, the Lacedemonian, that when, being among his cups, one delivered him a letter and desired him to read it immediately, being of serious business, he replied, "I will mind serious things tomorrow;" and that night he was slain. You who say that you will look after the kingdom of heaven tomorrow—you know not but that you may be in hell before tomorrow! Sometimes death comes suddenly: it strikes without giving warning. What folly is it to put off seeking the kingdom of heaven until the day of grace expires; until the whole life is spent. As if a man should begin to run a race when his last breath is in his mouth.

(4) It reproves such as were once great zealots in religion, and seemed to be touched with a coal from God's altar—but have since cooled in their devotion, and left off pursuing the celestial kingdom. "Israel has cast off the thing that is good." They have left off the house of prayer, and gone to play-houses; they have left off pursuing the heavenly kingdom. Hos 8:3.

Whence is this?

[1] For lack of a supernatural principle of grace. That branch must needs die—which has no root to grow upon. That which moves from a principle of life endures—as the beating of the pulse. But that which moves from an artificial spring only, when the spring is down, the motion ceases. The hypocrite's religion is artificial, not vital; he acts from the outward spring of applause or gain, and if that is down, his motion towards heaven ceases.

[2] From unbelief. "An evil heart of unbelief—in departing from the living God." Heb 3:12. "They believed not in God." Psalm 78:22. "They turned back;" 5:41. Sinners have hard thoughts of God: they think they may pray and hear; yet be never the better. Mal 3:14. They question whether God will give them the kingdom at last; then they turn back, and throw away Christ's colors; they distrust God's love, and no wonder they desert his service. Unbelief is the root of apostasy!

[3] Men leave off pursuing the heavenly kingdom, from some secret lust nourished in the soul, perhaps a wanton or a covetous lust. Demas, for love of the world, forsook true religion. One of Christ's own apostles was caught with a silver bait. Covetousness will make men betray a godly cause, and make shipwreck of a good conscience. If there is any lust unmortified in the soul—it will bring forth the bitter fruit either of scandal or apostasy.

[4] Men leave off pursuing the kingdom of heaven out of timidity. If they persist in religion, they may lose their places of profit, perhaps their lives. The reason, says Aristotle, why the chameleon turns into so many colors—is through excessive fear. When carnal fear prevails, it makes men change their religion as fast as the chameleon does its colors. When many of the Jews, who were great followers of Christ, saw the swords and staves, they deserted him. What Solomon said of the sluggard, is as true of the coward: he says, "There is a lion outside!" Proverbs 22:13. He sees dangers before him; he would go on in the way to the kingdom of heaven—but there is a lion in the way! This is dismal. "If any man draws back (in the Greek, if he deserts, as a soldier, from his colors), my soul shall have no pleasure in him." Heb 10:38.

Use 3. For trial. Let us examine whether we shall go to this kingdom when we die. Heaven is called a "kingdom prepared." Matthew 25:34.

How shall we know this kingdom is prepared for us?

If we are prepared for the kingdom.

How may that be known?

1. By being heavenly people. An earthly heart is no more fit for heaven, than a clod of dust is fit to be a star; there is nothing of Christ or grace in such a heart. It were a miracle to find a pearl in an ash heap; and it is as great a miracle to find Christ, the pearl of price, in an earthly heart. Would we go to the kingdom of heaven? Are we heavenly?

(1) Are we heavenly in our contemplations? Do our thoughts run upon this kingdom? Do we get sometimes upon Mount Pisgah, and take a prospect of glory? Thoughts are as travelers: most of David's thoughts traveled heaven's road. Psalm 139:17. Are our minds heavenlized? "Walk about Zion, count the towers thereof, mark well her bulwarks," Psalm 68:12, 13. Do we walk into the heavenly mount, and see what a glorious situation it is? Do we count the towers of that kingdom? While a Christian fixes his thoughts on God and glory, he does as it were tread upon the borders of the heavenly kingdom, and peep within the veil. As Moses had a sight of Canaan, though he did not enter into it, so the heavenly Christian has a sight of heaven, though he is not yet entered into it.

(2) Are we heavenly in our affections? Do we set our affections on the kingdom of heaven? Col 3:2. If we are heavenly, we despise all things below—in comparison with the kingdom of God; we look upon the world but as a beautiful prison; and we cannot be much in love with our fetters, though they are made of gold. Our hearts are in heaven. A stranger may be in a foreign land to gather up debts owing him—but he desires to be in his own kingdom and nation: so we are here awhile as in a strange land—but our desire is chiefly after the kingdom of heaven, where we shall be forever. The world is the place of a saint's abode, not his delight. Is it thus with us? Do we, like the patriarchs of old, desire a better country? Heb 11:16. This is the temper of a true saint, his affections are set on the kingdom of God: his anchor is cast in heaven, and he is carried there with the sails of desire.

(3) Are we heavenly in our speech? Christ, after his resurrection, spoke of the things pertaining to the kingdom of God. Acts 1:3. Are your tongues turned to the language of the heavenly Canaan? "Then those who feared the Lord, spoke often one to another." Mal 3:16. Do you in your visits, season your discourses with heaven? There are many who say, they hope they shall be saved—but you shall never hear them speak of the kingdom of heaven. You will hear them speak of their wares and recreations, or of some rich purchase they have gotten—but nothing of the kingdom. Can men travel together in a journey, and not speak a word of the place they are traveling to? Are you travelers for heaven, and never speak a word of the kingdom you are traveling to? Herein many discover they do not belong to heaven, for you shall never hear a good word come from them. The words are the looking-glass of the mind, they show what the heart is.

(4) Are we heavenly in our trading? Is our traffic and merchandise in heaven? Do we trade in the heavenly kingdom by faith? A man may live in one place, and trade in another; he may live in Ireland, and trade in the West Indies; so we trade in the heavenly kingdom. Those who do not trade in heaven while they live—shall never go to heaven when they die. Do we send up to heaven, volleys of sighs and groans? Do we send forth the ship of prayer there, which fetches in returns of mercy? Is our communion with the Father and his Son Jesus? 1 John 1:3. Phil 3:20.

(5) Are our lives heavenly? Do we live as if we had seen the Lord with bodily eyes? Do we emulate and imitate the angels in sanctity? Do we labor to copy out Christ's life in ours? 1 John 2:6. It was a custom among the Macedonians, on Alexander's birth-day, to wear his picture around their necks set with pearl and diamond. Do we carry Christ's picture about us, and resemble him in the heavenliness of our lives? If we are thus heavenly, we shall go to the kingdom of heaven when we die; and truly there is a great deal of reason why we should be thus heavenly in our thoughts, affections, and lives—if we consider that the main end why God has given us our souls, is, that we may mind the kingdom of heaven.

Our souls are of noble extraction, they are akin to angels. Now, is it rational to imagine that God would have breathed into us such noble souls—only to look after sensual objects? Were such bright stars made only to fall to the earth? Were these immortal souls made only to seek after dying comforts? Had this been the only end of our creation, to eat and drink, and converse with earthly objects, worse souls would have served us: animal natures would have been good enough for us. What need our souls to be rational and divine, to do that work only which a beast may do?

Great reason we should be heavenly in our thoughts, affections, lives, if we consider what a blessed kingdom heaven is. It is beyond all hyperbole. Earthly kingdoms scarcely deserve the names of cottages, compared with it. We read of an angel coming down from heaven, who set his right foot upon the sea, and his left foot on the earth. Rev 10:2. Had we but once been in the heavenly kingdom, and viewed the superlative glory of it, how might we, in holy scorn, trample with one foot on the earth, and with the other foot upon the sea? There are rivers of pleasure, gates of pearl, sparkling crowns, white robes; and should not this make our hearts heavenly? It is a heavenly kingdom, and such only go into it who are heavenly.

Use 4. For exhortation to all in general.

(1) If there is such a glorious kingdom, believe this great truth. It should be engraved upon our hearts as with the point of a diamond, that there is a blessed kingdom in reversion. "Truly, there is a reward for the righteous." Psalm 58:11. Let us not hesitate through unbelief. Doubting principles is the next way to denying them. Unbelief, like Samson, would pull down the pillars of true religion. Be confirmed in this, there is a kingdom of glory to come; whoever denies this, cuts asunder the main article of the creed, "life everlasting."

(2) If there is such a blessed kingdom of glory to come, let us take heed lest we miss this kingdom; let us fear lest we lose heaven by shooting short. Trembling in the body, is a malady; in the soul, a grace. This fear is not a fear of doubt or distrust, such as discourages the soul, for such fear frights from piety, it cuts the sinews of endeavor; but it is a holy fear, lest we miss the kingdom of heaven; it is a fear of diligence; it quickens us in the use of means, and puts us forward, that we may not fail of our hope. "Noah moved with fear, prepared an ark." Heb 11:7. Fear is an alarm to awaken sleepy Christians; it guards against carnal security; it is a spur to a sluggish heart. He who fears he shall come short of his journey, rides the faster. And indeed this exhortation to fear lest we miss this kingdom, is most necessary, if we consider two things:

[1] There are many who have gone many steps in the way to heaven, and yet have fallen short of it. "You are not far from the kingdom of God;" yet he was not near enough. Mark 12:34.

How many steps may a man take in the way to the kingdom of God, and yet miss it?

He may be adorned with civility; he may be moral and upright; he may be prudent, just, temperate; he may keep all the laws of the land; all which is good—but not enough to bring a man to heaven.

He may hang out the flag of a glorious profession, and yet fall short of the kingdom. The Scribes and Pharisees went far; they sat in Moses' chair, were expounders of the law; they prayed, gave alms, were strict in the observation of the Sabbath; if one had got a thorn in his foot, he would not pull it out on the Sabbath-day, for fear of breaking the Sabbath. They were so externally devout in God's worship, that the Jews thought, that if but two in all the world went to heaven, the one would be a Scribe, and the other a Pharisee. But the mantle of their profession, was not lined with sincerity; they did all for the applause of men, and therefore missed heaven. "Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, you shall never enter into the kingdom of heaven." Matthew 5:20.

A man may be a frequenter of church ordinances, and yet miss the kingdom. It is a good sight to see people flock as doves to the windows of God's house; it is good to lie in the way where Christ passes by; yet, be not offended, if I say, one may be a hearer of the word, and fall short of glory. Herod heard John the Baptist gladly—yet beheaded John—instead of beheading his sin. The prophet Ezekiel's hearers came with as much delight to his preaching, as one would do to a piece of beautiful music. "You are to them as a very lovely song of one that has a pleasant voice, and can play well on an instrument; for they hear your words—but they do them not." Ezek 33:32. What is it to hear one's duty, and not do it? It is as if a physician prescribed a good remedy—but the patient would not take it.

A man may have some trouble for sin, and weep for it, and yet miss the heavenly kingdom.

Whence is this?

A sinner's tears are forced by God's judgments; as water which comes out of a distillery is forced by the fire. Trouble for sin is transient, it is quickly over again. As some that go to sea are sea- sick—but when they come to land are well again; so hypocrites may be sermon-sick—but this trouble does not last, the sick-fit is soon over. A sinner weeps—but goes on in sin; his sins are not drowned in his tears!

A man may have good desires and yet miss the kingdom. "Let me die the death of the righteous." Numb 23:10.

Wherein do these desires come short?

They are sluggish. A man would have heaven—but will take no pains. As if one should say, he desires water—but will not let down the bucket into the well. "The desire of the slothful kills him, for his hands refuse to labor." Proverbs 21:25. The sinner desires mercy but not grace; he desires Christ as a Savior—but not as he is the Holy One; he desires Christ only as a bridge to lead him over to heaven. Such desires as these may be found among the damned!

A man may forsake his sins, oaths, drunkenness, uncleanness—and yet come short of the kingdom. He may forsake gross sins, and yet have no reluctance to heart-sins, such as pride, unbelief, and the first risings of malice and lust. Though he dams up the stream, he lets alone the fountain! Though he lops and prunes the branches, he does not strike at the root of it. Though he leaves sin for fear of hell, or because it brings shame and poverty—yet he still loves sin; as if a snake should cast off her skin—and yet retain her poison! "They set their heart on their iniquity." Hos 4:8. It is but a partial forsaking of sin; though he leaves one sin, he lives in some other. Herod reformed very much. "He did many things;" but he lived in incest. Mark 6:20. Some leave drunkenness, and live in covetousness; they forbear swearing, and live in slandering. It is but a partial reformation, and so they miss of the kingdom of glory. Thus you see there are some who have gone many steps in the way to heaven, and yet have come short. Some have gone so far in profession, that they have been confident their estate has been good, and that they should go to the kingdom of heaven, and yet have missed it. "When once the master of the house is risen up, and has shut to the door, and you begin to stand without, and to knock, saying, Lord, Lord, open unto us." Luke 13:25. How confident were these of salvation! They did not beseech—but knock, as if they did not doubt but to be let into heaven; yet to these Christ says, "I never knew you; depart from me, all you workers of iniquity." Therefore fear and tremble, lest any miss of this kingdom of heaven.

[2] This fear is necessary—if we consider what a loss it is to lose the heavenly kingdom. All the tears in hell are not sufficient to lament the loss of heaven! Those who lose the heavenly kingdom, lose God's sweet presence, the ravishing views and smiles of his glorious face. God's presence is the diamond in the ring of glory! "In your presence is fullness of joy." Psalm 16:11. If God is the fountain of all bliss, then, to be separated from him, is the fountain of all misery.

Those who lose the heavenly kingdom, lose the society of angels; and, what sweeter music than to hear them praise God in concert? They lose all their treasure, their white robes, their sparkling crowns; they lose their hopes. "Whose hope shall be cut off." Job 8:14. Their hope is not an anchor—but a spider's web. If hope deferred makes the heart sick, what is hope disappointed? Proverbs 13:12. They lose the purpose of their being. Why were they created—but to be enthroned in glory? Now, to lose this, is to lose the end of their being, as if an angel should be turned to a worm! There are many aggravations of the loss of this heavenly kingdom.

The eyes of the wicked shall be opened to see their loss; now they care not for the loss of God's favor, because they know not the worth of it. A man who loses a rich diamond, and took it but for an ordinary stone, is not much troubled at the loss of it; but when he comes to know what a jewel he lost, he laments. He whose heart would never break at the sight of his sins, breaks at the sight of his loss. When the wife of Phinehas heard the ark was lost, she cried out, "The glory is departed." 1 Sam 4:21. When the sinner sees what he has lost, that he has lost the beatific vision, he has lost the kingdom of heaven—he will cry out in horror and despair, "The glory, the everlasting glory, is departed!"

2. A second aggravation of the loss of this kingdom will be, that sinners shall be upbraided by their own conscience. This is the worm which never dies, a self-accusing mind. Mark 9:44. When sinners shall consider that they were in a fair way to the kingdom; that they had a possibility of salvation; that though the door of heaven was narrow—yet it was open; that they had the means of grace; that the jubilee of the gospel was proclaimed in their ears; that God called but they refused; that Jesus Christ offered them a plaster of his own blood to heal them—but they trampled it under foot; that the Holy Spirit stood at the door of their heart, knocking and crying to them to receive Christ and heaven—but they repulsed the Spirit, and sent away this dove; and that now, through their own folly and foolish wilfulness, they have lost the kingdom of heaven; a self-accusing conscience will be terrible, it will be like a venomous worm gnawing at the heart.

3. A third aggravation of the loss of heaven will be, to look upon others that have gained the kingdom. "There will be weeping there, and gnashing of teeth, when you see Abraham, Isaac and Jacob and all the prophets in the kingdom of God, but you yourselves thrown out!" Luke 13:28. The happiness of the godly in heaven, will be an eyesore to the damned in hell. When the wicked shall see those whom they hated and scorned—exalted to a kingdom, and shine with robes of glory, and they themselves miss the kingdom--it will be a dagger at the heart, and make them gnash their teeth for envy!

4. A fourth aggravation is, that this loss of the kingdom of heaven is accompanied with the punishment of sense. He who leaps short of the bank, falls into the river; such as come short of heaven, fall into the river of fire and brimstone! "The wicked shall be turned into hell!" Psalm 9:17. How dreadful is that! If to have but a spark of God's anger light upon the conscience be so torturing here on earth, what will it be to have mountains of God's wrath thrown upon the soul? "Who knows the power of your anger?" Psalm 90:11. The angel never poured out his vial—but some woe followed. Rev 16:3. When the bitter vials of God's wrath are poured out, damnation follows. Dives cries out, "I am tormented in this flame." Luke 16:24. In hell there is not a drop of mercy. There was no oil nor frankincense used in the sacrifice of jealousy. Numb 5:15. In hell there is no oil of mercy to assuage the sufferings of the damned, nor incense of prayer to appease God's wrath.

5. A fifth aggravation of the loss of this kingdom will be to consider on what easy and reasonable terms men might have had this kingdom. If indeed God had commanded impossibilities, to have satisfied divine justice in their own persons—it would have been another matter. But what God did demand was reasonable, and was for their good, which was to accept of Christ for their Lord and Husband—and to part with that which would ruin them. These were the fair terms on which they might have enjoyed the heavenly kingdom. Now, to lose heaven, which might have been had upon such easy terms—will be a cutting aggravation. It will rend a sinner's heart with rage and grief, to think how easily he might have prevented the loss of the heavenly kingdom!

6. It will be an aggravation of the loss of heaven for sinners to think how active they were in doing that which lost them the kingdom. What pains they took to resist the Spirit and to stifle conscience! They sinned until they were out of breath. "They weary themselves to commit iniquity." Jer 9:5. What difficulties men went through! How much they endured for their sins! How much shame and pain! How sick was the drunkard with his cups! How sore in his body was the adulterer! What marks of sin he carried about him! What dangers men adventure upon for their lusts! They adventure God's wrath! Oh, how will this aggravate the loss of heaven! How will it make men curse themselves to think what pains they were at to lose happiness! How will it sting men's consciences to think that had they but taken as much pains for heaven as they did for hell—they had not lost it!

7. It will be an aggravation of the loss of this kingdom, that it will be irreparable: heaven once lost can never be recovered. Worldly losses may be made up again. If a man loses his health—he may have it repaired; if he is driven out of his kingdom—he may be restored to it again as king Nebuchadnezzar was, "My honor returned unto me, and I was established in my kingdom." Dan 4:36. But those who once lose heaven—can never be restored to it again. After millions of years they are as far from obtaining glory as at first. Thus you see how needful this exhortation is, that we should fear lest we fall short of this kingdom of heaven.

What shall we do that we may not miss this kingdom of glory? Take heed of those things which will make you miss heaven.

(1) Take heed of spiritual SLOTH. Many Christians are settled upon their lees; they are loath to put themselves to too much pains. It is said of Israel, "They despised the pleasant land." Psalm 106:24. Canaan was a paradise of delights, a type of heaven; yes—but some of the Jews thought it would cost them a great deal of trouble and hazard in the getting, and they would rather go without it. "They despised the pleasant land." I have read of certain Spaniards that live where there is a great store of fish—but are so lazy that they will not be at the pains to catch them—but buy from their neighbors. Such sinful sloth is upon the most, that though the kingdom of heaven is offered to them—yet they will not put themselves to any labor for it. They have some faint wishes and desires. "O that I had this kingdom!" They are like a man who wishes for venison—but will not hunt for it. "The soul of the sluggard desires, and has nothing." Proverbs 13:4. Men would be content to have the kingdom of heaven if it would drop as a ripe fig into their mouths—but they are loath to fight for it. O take heed of spiritual sloth! God never made heaven to be a hive for drones. We cannot have the world without labor, and do we think to have the kingdom of heaven? Heathens will rise up in judgment against many Christians. What pains did they take in their Olympic races when they ran but for a crown of olive or myrtle intermixed with gold; and do we stand still when we are running for a kingdom? "Slothfulness casts into a deep sleep." Proverbs 19:15. Sloth is the soul's sleep. Adam lost his rib when he was asleep. Many a man loses the kingdom of heaven when he is in this deep sleep of sloth.

(2) Take heed of UNBELIEF. Unbelief kept Israel out of Canaan. "So we see that they could not enter in because of unbelief." Heb 3:19. And it keeps many out of heaven. Unbelief is an enemy to salvation, it is a damning sin; it whispers thus, "To what purpose is all this pain for the heavenly kingdom? I had as good sit still." "And they said—There is no hope." Jer 18:12. Unbelief destroys hope; and if you cut this sinew, a Christian goes but lamely in religion, if he goes at all. Unbelief raises jealous thoughts of God; it represents him as a severe judge; it discourages many a soul, and takes it off from duty. Beware of unbelief. Believe the promises. "The Lord is good to the soul that seeks him." Seek him earnestly and he will open both heart and heaven to you. Lam 3:25. [God does not fail those who desire him.] Do what you are able, and God will help you. While you spread the sails of your endeavor, God's Spirit will blow upon these sails, and carry you swiftly to the kingdom of glory.

(3) If you would not miss the heavenly kingdom, take heed of imagining the way to be easier than it is; as though it were but a sigh, or, "Lord have mercy." There is no going to heaven at a leap; one cannot leap out of Delilah's lap into Abraham's bosom. The sinner is "dead in trespasses." Eph 2:1. Is it easy for a dead man to restore himself to life? Is regeneration easy? Are there no pangs in the new birth? Does not the Scripture call Christianity a warfare and a race? And do you imagine this easy? The way to the kingdom is not easy—but a mistake about the way is easy.

(4) If you would not miss the heavenly kingdom, take heed of delays and PROCRASTINATION. [Delay brings danger.] It is a usual delusion, "I will mind the kingdom of heaven—but not yet; when I have gotten an estate, and grown old, then I will look after heaven." But suddenly, death surprises men, and they fall short of heaven. Delay strengthens sin, hardens the heart, and gives the devil fuller possession of a man. Take heed of adjourning and putting off seeking the kingdom of heaven until it is too late. Caesar, deferring to read a letter put into his hand, was killed in the senate-house. Consider how short your life is; it is a candle which is soon blown out. [The life of everyone living is fleeing away.] Delay not the business of salvation a day longer; sometimes death strikes, and gives no warning.

(5) If you would not come short of the kingdom of heaven—take heed at PREJUDICE. Many take a prejudice at religion, and on this rock dash their souls. They are prejudiced at Christ's person, his truths, his followers, his ways.

1. They are prejudiced at Christ's PERSON. "And they took offense at him." Matthew 13:57. What is there in Christ that men should be offended at him? He is the "pearl of great price." Matthew 13:46. Are men offended at pearls and diamonds? Christ is the wonder of beauty. "Fairer than the children of men." Psalm 45:2. Is there anything in beauty to offend? He is the mirror of mercy. Heb 2:17. Why should mercy offend any? He is a Redeemer. Why should a captive slave be offended at him who comes with a sum of money to ransom him? The prejudice men take at Christ, is from the inbred depravity of their hearts. The eye that is sore cannot endure the light of the sun: the fault is not in the sun—but in the sore eye. There are two things in Christ against which men are prejudiced:

[1] His BASENESS. The Jews expected a monarch for their Messiah; but Christ came not with outward pomp and splendor. His kingdom was not of this world. The stars which are seated in the brightest orbs are least seen. Christ, who is the bright morning-star, was not much seen; his divinity was hidden in the dark lantern of his humanity, all who saw the man did not see the Messiah. The Jews stumbled at the baseness of his person.

[2] Men are prejudiced at Christ's STRICTNESS. They look upon him as austere, and his laws as too severe. "Let us break their bands, and cast away their cords from us." Psalm 2:3. Though to a saint, Christ's laws are no more burdensome than wings to a bird—yet to the wicked his laws are a yoke; and they love not to come under restraint, therefore they hate Christ. Though they pretend to love him as a Savior, they hate him as he is the Holy One.

2. They are prejudiced at Christ's TRUTHS.

[1] Self-denial. A man must deny his righteousness. Phil 3:9. He will graft the hope of salvation upon the stock of his own righteousness.

[2] He must deny his unrighteousness. The Scripture seals no patents to sin; it teaches us to deny all "ungodliness and worldly lusts." Titus 2:12. We must divorce those sins which bring in pleasures and profit.

[3] Forgiveness of injuries. Mark 11:25. These truths men are prejudiced at; they can rather lack forgiveness from God, than they can forgive others.

3. They are prejudiced at Christ's FOLLOWERS.

[1] Their paucity. There are but few, in comparison, who embrace Christ; but why should this offend? Men are not offended at pearls and precious stones, because they are few.

[2] Their poverty. Many who wear Christ's livery are low in the world; but why should this give offence? Christ has better things than these to bestow upon his followers; such as the holy anointing, the white stone, the hidden manna, and the crown of glory. All Christ's followers are not humbled with poverty. Abraham was rich with gold and silver, as well as rich in faith. Though not many noble are called—yet some noble are. "Many of them believed, including a number of the prominent Greek women as well as men." Acts 17:12. Constantine and Theodosius were godly emperors. So that this stumbling block is removed.

[3] Their scandals. Some of Christ's followers, under a mask of piety, commit sin, which begets a prejudice against religion; but does Christ or his gospel teach any such thing? The rules he prescribes are holy. Why should the master be thought the worse of, because some of his servants prove bad?

4. They are prejudiced at Christ's WAYS. They expose them to sufferings. "Let him take up his cross and follow me." Matthew 16:24. Many stumble at the cross. There are, as Tertullian says, "silken Christians," who love their ease; they will follow Christ to mount Tabor, to see him transfigured—but not to mount Golgotha, to suffer with him. But, alas! what is affliction, compared to the glory which follows! The weight of glory makes affliction light. O take heed of prejudice, which has been a stumbling-stone in men's way to heaven, and has made them fall short of the kingdom!

(6) If you would not miss the kingdom of heaven—take heed of PRESUMPTION. Most men presume all is well with their souls, and take it as a principle not to be disputed—that they shall go to heaven when they die. The devil has given them opium, to cast them into a deep sleep of carnal security. The presumptuous sinner is like the leviathan, made "without fear;" he lives as bad as the worst—yet hopes he shall be saved as well as the best; he blesses himself and says that he shall have peace, though he goes on in sin. Deut 29:19. This is the same as if a man would drink poison—yet not fear but he will have his health.

But whence does this presumptuous hope arise? Surely from a conceit that God is made up of all mercy. It is true that God is merciful—but he is just also. "Keeping mercy for thousands, and that will by no means clear the guilty." Exod 34:7. If a king proclaimed that those only should be pardoned, who came in and submitted, ought any still persisting in rebellion, to claim the benefit of the pardon? Do you hope for mercy who will not lay down your weapons—but stand out in rebellion against heaven? None might touch the ark but the priests: none may touch this ark of God's mercy—but holy, consecrated people. Presumption is the great devourer of souls. A thousand have missed heaven—by putting on the broad spectacles of presumption.

(7) If you would not miss the heavenly kingdom, take heed of the delights and pleasures of the FLESH. Soft pleasures harden the heart; many people cannot endure a serious thought—but are for comedies and romances; they play away their salvation. "Men are caught by pleasure, as fish by the hook." Cicero. Pleasure is the sugared bait men bite at—but there is a hook under it! "They sing with tambourine and harp. They make merry to the sound of the flute." Job 21:12. "How terrible it will be for you who sprawl on ivory beds surrounded with luxury, eating the meat of tender lambs and choice calves. You sing idle songs to the sound of the harp. You drink wine by the bowlful, and you perfume yourselves with exotic fragrances." Amos 6:4-6.

The pleasures of the world keep many from the pleasures of paradise! Beard speaks of one who had a room richly hung with beautiful pictures, he had most lovely music, he had the rarest beauties, he had all the candies and dainties to gratify his senses with pleasure; and swore that he would like to live one week in such a state, though he were sure to be damned in hell the next day! One observes, that the dogs of Sicily while hunting among the sweet flowers, lose the scent of the rabbit; so, many while hunting after the sweet pleasures of the world, lose the kingdom of heaven. "It is," says Theophylact, "one of the worst sights—to see a sinner go laughing to hell."

(8) If you would not fall short of the kingdom of heaven—take heed of WORLDLY-MINDEDNESS. A covetous spirit chokes holy affections, as the earth puts out the fire. The world hindered the young man from following Christ; he went away sorrowful, which extorted these words from our Savior: "How hard it is for rich people to get into the Kingdom of God! It is easier for a camel to go through the eye of a needle than for a rich person to enter the Kingdom of God!" Luke 18:24-25. "The riches of the world are the snares of the devil!" Bernard. Riches are golden snares. If a man were to climb up a steep rock, and had weights tied to his legs, it would hinder him in his ascent. Just so, many golden weights will hinder us from climbing up the steep rock which leads to heaven. "They are entangled in the land, the wilderness has shut them in." Exod 14:3. So it may be said of many, they are entangled in earthly affairs, the world has shut them in.

The world is no friend to grace. The more the babe sucks—the weaker the mother is. Just so, the more the world sucks—the weaker our grace is.

"Do not love the world or anything in the world. If anyone loves the world, the love of the Father is not in him." 1 John 2:15. Had a man a monopoly of all the wealth of the world; could he heap up riches to the stars--yet his heart would not be filled. Covetousness is never satisfied. Joshua could stop the course of the sun—but could not stop Achan in his covetous pursuit of the wedge of gold. He whose heart is locked up in his chest, will be locked out of heaven. Some ships which have escaped the rocks--have been wrecked upon the sands. Just so, many who have escaped gross sins--have been wrecked upon the world's golden sands!

(9) If you would not come short of the kingdom of heaven—take heed of indulging any SIN. One millstone will drown, as well as more; one sin lived in will damn, as well as more. If any one sin reigns—it will keep you from reigning in the kingdom of heaven. Especially keep from sins of your natural constitution; your darling sin; "I kept myself from my iniquity," that sin which my heart would soonest decoy and flatter me into. Psalm 18:23. As in the hive there is one master bee--so in the heart there is one master-sin. Oh, take heed of this!

How may this darling-sin be known?

1. That sin for which a man cannot endure the arrow of a reproof, is the bosom-sin. Herod could not brook to have his incest meddled with, that was a touch me not. Men can be content to have other sins declaimed against; but if a minister puts his finger upon the sore, and touches upon that one special sin—then their eyes flash with fire, they are enraged, and spit the venom of malice!

2. That sin which a man's heart runs out most to, and he is most easily captivated by—is the Delilah in the bosom. One man is overcome with wantonness, another by worldliness. It is a sad thing for a man to be so bewitched by a beloved sin—that if it asks him to part with not only one half the kingdom—but the whole kingdom of heaven, he must part with it to gratify that lust!

3. That sin which most troubles a man and flies in his face in an hour of sickness and distress—is the sin he has allowed himself in, and is his complexion-sin. When Joseph's brethren were distressed, their sin in selling their brother came into their remembrance. "We are truly guilty concerning our brother," etc. Gen 42:21. So, when a man is upon his sick-bed, and conscience shall say, "You have been guilty of such a sin, the sin of slandering or uncleanness," conscience reads a man a sad lecture, and affrights him most for one sin; that is the complexion-sin.

4. That sin which a man is least inclined to part with, is the endeared sin. Of all his sons Jacob could most hardly part with Benjamin. "Will you take Benjamin away!" Gen 42:35. So says the sinner, this and that sin I have left—but must Benjamin go too? Must I part with this delightful sin? That goes to the heart!

As with a castle which has several forts about it, the first and second forts of which are yielded, when it comes to the main castle, the governor will rather fight and die than yield it. Just so, a man may allow many of his sins to be demolished; but when it comes to one—which is like the taking of a castle—he will never yield to part with that; surely that is the master-sin. Take heed especially of this sin; the strength of sin lies in the beloved sin, which, like a cancer striking at the heart, brings death.

I have read of a monarch, who being pursued by the enemy, threw away the crown of gold on his head, that he might run the faster. Just so, the sin which you wore as a crown of gold must be thrown away, that you may run the faster to the kingdom of heaven. Oh, if you would not lose glory, mortify the beloved sin! Set it, as Uriah—in the forefront of the battle to be slain. By plucking out this right eye—you will see the better to go to heaven!

(10) If you would not fall short of the kingdom of heaven—take heed of inordinate PASSION. Many a ship has been lost in the storm; and many a soul has been lost in a storm of unruly passions. Every member of the body is infected with sin, as every branch of wormwood is bitter; but "the tongue is full of deadly poison." James 3:8. Some care not what they say in their passion; they will censure, slander, and wish evil to others. How can Christ be in the heart—when the devil has taken possession of the tongue? Passion disturbs reason, it is a temporary insanity. Jonah in a passion flies out against God. "I do well to be angry, even unto death." Jon 4:9. What! to be angry with God, and to justify it? "I do well to be angry;" the man was not well in his wits. Passion unfits for prayer. "I want men everywhere to lift up holy hands in prayer, without anger or disputing." 1 Tim 2:8. He who prays in anger may lift up his hands in prayer—but he does not lift up holy hands. Water, when hot, soon boils over; so, when the heart is heated with anger, it soon boils over in fiery passionate speeches. Some curse others in their passion. Let those whose tongues are set on fire, take heed that they do not one day in hell desire a drop of water to cool them! Oh, if you would not miss the heavenly kingdom—beware of giving way to unbridled passions. Some say, "words are but wind;" but they are such a wind as may blow them to hell.

(11) If you would not fall short of the heavenly kingdom—beware of too much indulging the sensual appetite. "Make no provision for the flesh." Romans 13:14. The Greek word, to make provision, signifies to be caterers for the flesh. "Whose god is their belly." Phil 3:19. The throat is a slippery place. Judas received the devil in the sop; and often the devil slides down in the liquor. Excess in food and drink clouds the mind, chokes holy affections, and provokes lust. Many a man digs his own grave with his teeth. The heathen Seneca could say, "I am great and born to greater things than to be a slave to my body." He was higher born than to be a slave to his body. To pamper the body, and neglect the soul, is to feed the slave and to starve the wife. Take such a proportion of food as may recruit nature—but do not surfeit it. Excess in things lawful has lost many the kingdom of heaven. A bee may suck a little honey from the leaf—but put it in a barrel of honey, and it is drowned! To suck moderately from the creature, God allows; but excess engulfs men in perdition.

(12) If you would not fall short of the kingdom of heaven—take heed of injustice in your dealings. Defrauding lies in two things:

1. Mixing commodities, as if anyone should mix bad wheat with good, and sell it for pure wheat, which is to defraud. "Your wine mixed with water." Isaiah 1:22.

2. Giving scant measure. "Making the ephah small." Amos 8:5. The ephah was a measure which the Jews used in selling: they made the ephah small; they gave not full measure. I wish this were not the sin of many. "He is a merchant, the balances of deceit are in his hand." Hos 12:7. Can they be holy—who are not just? "Shall I count them pure with the wicked balances?" Micah 6:11. Is his heart sincere—who has false weights? Many cannot reach heaven—because of their over-reaching.

(13) If you would not miss the kingdom of heaven—take heed of evil company. There is a necessary commerce with men in buying and selling, or, as the apostle says, we must go out of the world—but do not voluntarily choose the company of the wicked. 1 Cor 5:10. "I have written unto you not to keep company." 1 Cor 5:11. Do not incorporate into the society of the wicked, or be too much familiar with them. The wicked are God-haters. "Should you love those who hate the Lord?" 2 Chron 19:2. A Christian is bound, by virtue of his oath of allegiance to God in baptism, not to have intimate converse with such as are God's sworn enemies. What company can Christ's doves have—among birds of prey? What company can virgins have—among harlots? The company of the wicked is very defiling, it is like going among those who have the plague.

"They mingled among the pagans and adopted their evil customs." Psalm 106:35. If you mingle bright armor with rusty, the bright armor will not brighten the rusty—but the rusty armor will spoil the bright. By mixing with the wicked—you are apt to receive hurt. The bad will sooner corrupt the good, than the good will convert the bad. Pharaoh taught Joseph to swear—but Joseph did not teach Pharaoh to pray. There is a strange attractive power in evil company to corrupt and poison the best dispositions; they damp good affections. Throw a fire-ball into the snow—and it is soon quenched. Among the wicked, the heat of zealous affections is lost. By holding familiar correspondence with the wicked, they will dissuade us from strict godliness, and debar us our liberty and pleasure. "This sect everywhere is spoken against." Acts 28:22.

Hereupon he, who before looked towards heaven, begins to be discouraged, and gradually declines from holiness. There steals upon him a dislike of his former religious course of life; he thinks he was righteous overmuch, stricter than needed. There is instilled into his heart a secret delight of evil. He begins to like foolish scurrilous discourse; he can hear true religion spoken against, and be silent, nay, well pleased; he loves vanity, and makes sport of sin. He is by degrees so metamorphosed, and made like the company he converses with, that he now grows into disgust and hatred of his former sober ways. He is ill-affected towards godly men, transformed into scoffing Ishmael, a breathing devil; and becomes at last as much the child of hell as any of that graceless damned crew he conversed with! And what is the end of all? A blot in the name, a moth in the estate, a worm in the conscience. Oh, if you would not miss the kingdom of heaven, beware of evil company! Bad company is the bane and poison of the youth of this age. Such as were once soberly inclined, by coming among the profane, grow familiar, until at last they keep one another company in hell.

(14) If you would not miss the kingdom of heaven—take heed of parleying with the fleshly part. The flesh is a bosom traitor. When an enemy is gotten within the walls of a castle, it is in great danger of being captured. The flesh is an enemy within—it is a bad master. It says, "There is a lion in the way!" It discourages from religious strictness; it says as Peter did to Christ, "Spare yourself;" it says as Judas, "Why all this waste? Why all this praying? Why do you waste your strength and strength in piety? Why all this waste?" The flesh cries out for ease and pleasure. How many, by consulting with the flesh, have lost the kingdom of heaven!

(15) If you would not fall short of heaven—take heed of carnal relations. Our carnal friends are often bars and hindrances in our way to heaven; they will say, "Piety is preciseness and singularity. "A wife in the bosom, may be a tempter. Job's wife was so. "Do you still retain your integrity? Curse God, and die!" Job 2:9. "What! still pray? What do you get by serving God? Job, where are your earnings? What can you show you have had in God's service—but boils and ulcers? And do you still retain your integrity? Throw off God's livery, renounce religion!" Here was a temptation handed over to him by his wife. The woman was made of the rib, the devil turned this rib into an arrow, and would have shot Job to the heart—but his faith quenched this fiery dart! Beware of carnal relations!

We read that some of Christ's kindred laid hold on him, and would have hindered him when he was going to preach. "They said—He's out of his mind!" Mark 3:21. Our kindred sometimes would stand in our way to heaven, and, judging all zeal rashness, would hinder us from being saved. Such carnal relations Spira had; for having consulted with them whether he should remain constant in his orthodox opinion, they persuaded him to recant; and so, abjuring his former faith, he fell into horror and despondency of mind. Galeacius, Marquis of Vice, found his carnal relations a great block in his way; and what ado had he to break through their temptations! Take heed of a snare in your bosom! It is a brave saying of Jerome, "If my parents should persuade me to deny Christ, if my wife should charm me with her embraces—I would forsake all, and fly to Christ."

(16) If you would not fall short of the kingdom of heaven—take heed of falling away. Beware of apostasy. He misses the prize—who does not hold out in the race; he who makes shipwreck of the faith—who cannot come to the haven of glory. We live in the fall of the leaf; men fall from that goodness they seemed to have; some are turned to error, others to vice; some to drinking and dicing; the very mantle of their profession is fallen off. It is dreadful for men to fall off from hopeful beginnings. "The apostate," says Tertullian, "seems to put God and Satan in the balance, and having weighed both their services, prefers the devil's service, and proclaims him to be the best master; in which respect he is said to put Christ to open shame." Heb 6:6. This is sad at last. Heb 10:38. If you would not miss the glory, take heed of apostasy. Those who fall away, must needs fall short of the kingdom.

What MEANS must we use—that we do not fall short of the kingdom of heaven?

(1) If we would not come short of this heavenly kingdom—let us be much in the exercise of SELF-DENIAL. "If any man will come after me, let him deny himself." Matthew 16:24. He who would go to heaven must deny self-righteousness. We must beware of our own righteousness. "That I may be found in him, not having my own righteousness." Phil 3:9. The spider weaves a web out of her own bowels. Just so, a hypocrite would spin a web of salvation out of his own righteousness. We must deny our morality in point of justification. Morality is a good staff to walk with among men—but it is a bad ladder to climb up to heaven! We must deny our holy things, in point of justification. Alas! how are our duties chequered with sin! Put gold in the fire, and out comes the dross. Just so, our most golden services are mixed with unbelief. Deny self-righteousness; use duty—but trust to Christ. Noah's dove made use of her wings to fly—but trusted to the ark for safety! Let duties have your diligence—but not your confidence. Self-denial is the way to the kingdom. There is no getting into heaven, but through this strait gate of self-denial.

(2) The second means for obtaining the kingdom is serious CONSIDERATION. Most men fall short of heaven for lack of consideration.

We should often consider what a kingdom heaven is. It is called a prepared kingdom, which implies something that is rare and excellent. Matthew 25:34. God has prepared in his kingdom such things as "eye has not seen nor ear heard." 1 Cor 2:9. Heaven is beyond hyperbole. In particular in this celestial kingdom are two things—a stately palace, and a royal feast.

The stately palace is large and spacious. The dimensions of it are twelve thousand furlongs, or, as it is in some Greek copies, twelve times twelve thousand furlongs, a finite number put for an infinite; no arithmetician can number these furlongs. Rev 21:15. Though there be an innumerable company of saints and angels in heaven—yet there is infinitely enough room to receive them. The palace of this kingdom is lucid and transparent; it is adorned with light, and the light is sweet. Hell is a dark dungeon—but the palace above is bespangled with light. Col 1:12. Such illustrious beams of glory shine from God, as shed a brightness and splendor upon the empyrean heaven. This palace of the kingdom is well situated for good air and a pleasant prospect. There is the best air, which is perfumed with the fragrance of Christ's ointments; and a most pleasant prospect of the bright morning-star. The palace is rich and sumptuous. It has gates of pearl. Rev 21:21. It is enriched with white robes and crowns of glory; it never falls to decay, and the dwellers in it never die. "They shall reign forever and ever." Rev 22:5.

There is also a royal feast. It is called "the marriage-supper of the Lamb." Rev 19:9. Bullinger and Gregory the Great understood this of the magnificent supper prepared in the kingdom of heaven. A glorious feast it will be in respect of the founder. The glorified saints shall feast their eyes with God's beauty, and their hearts with his love.

A delicious feast it will be in respect of the festivity and holy mirth. What joy shall there be in the anthems and triumphs of glorified spirits! Saints and angels shall mingle together in an inseparable union of love, and lie in each others sweet embrace.

A royal banquet it will be, where there is no surfeit, because a fresh course is continually served in.

The serious consideration of what a kingdom of heaven is, would be a means to quicken our endeavors in the pursuit after it. What causes men to make voyages to the Indies, but the consideration of the gold and spices which are to be had there? Did we survey and contemplate the glory of heaven, we would soon take a voyage, and never leave until we had arrived at the celestial kingdom.

How it will trouble you if you should perish to think you came short of heaven for lack of of a little more pains! The prophet Elisha bid the king of Israel smite the ground six times, and he smote but thrice, and stopped. 2 Kings 13:19. He lost many victories by it. Just so, when a man shall think thus, "I did something in religion—but did not do enough; I prayed—but it was coldly; I did not put coals to the incense. I heard the word—but did not meditate on it. I smote but thrice, when I should have smote six times; had I taken a little more pains I had been happy—but I have lost the kingdom of heaven by short-shooting!" The consideration, how terrible the thought will be of losing heaven for lack of a little more pains, should be a means to spur on our sluggish hearts, and make us more diligent to get the kingdom.

(3) The third means for obtaining this kingdom is to keep up daily PRAYER. "I give myself unto prayer." Psalm 109:4. Prayer inflames the affections, and oils the wheels of endeavor. Prayer prevails with God, unlocks his affections, and then he unlocks heaven. All who have gotten to heaven—have crept there upon their knees. The saints now in heaven have been men of prayer. Daniel prayed three times a day, Jacob wrestled with God in prayer, and as a prince, prevailed. Prayer must be fervent, else it is, as Luther says, a golden censer without fire. O follow God with prayers and tears; say as Jacob to the angel, "I will not let you go, unless you bless me." Gen 32:26. As Luther says, "Prayer conquers the Omnipotent." Elijah by prayer opened heaven; by ardent and constant prayer, heaven is opened to us.

(4) If you would obtain the heavenly kingdom—get a LOVE to heaven. Love puts a man upon the use of all means to enjoy the thing loved. He who loves the world—how active is he! He will break his sleep and peace for it. He who loves honor—what hazards will he run! He will swim to the throne in blood. Jacob loved Rachel—and what would he not do, though it were serving two seven-year apprenticeships for obtaining her! Love carries a man out aggressively to the object loved. Love like wings to the bird, like sails to the ship—carries a Christian full sail to heaven. Heaven is a place of rest and joy, it is paradise—and will you not love it? Love heaven, and you cannot miss it! Love breaks through all opposition; it takes heaven by storm. Though it labors, it is never weary. It is like the myrtle rod in the traveler's hand, which makes him fresh and lively in his travel, and keeps him from being weary.

(5) If you would obtain the kingdom of heaven—make religion your MAIN CONCERN. What a man looks upon as an unnecessary thing—he does not much mind. If ever we would have heaven, we must look upon it as our main concern; other things do but concern our livelihood, this concerns our salvation. We make religion our business when we wholly devote ourselves to God's service. Psalm 139:18. We count those the best hours which are spent with God; we give God the cream of our affections, the flower of our time and strength; we traffic in heaven every day, we are merchants for the "pearl of great price." He will not get an estate—who does not mind his trade; he will never get heaven—who does not make religion his main business.

(6) If you would obtain the kingdom of heaven—bind your hearts to God by sacred VOWS. Vow to the Lord that, by his grace, you will be more intent upon heaven than ever. "Your vows are upon me, O God." Psalm 56:12. A vow binds the votary to duty; he looks upon himself as obliged by his vow to cleave to God. When bees fly in a great wind, they ballast themselves with little stones, that they may not be carried away. Just so, we must fortify ourselves with strong vows, that we may not be carried away from God with the violent wind of temptation. No question, a Christian may make such a vow, because the ground of it is morally good, he vows nothing but what he is bound to do by virtue of his baptismal vow, namely, to walk with God more closely, and to pursue heaven more vigorously.

(7) If you would obtain the kingdom—embrace all SEASONS and opportunities for your soul's welfare. "Redeeming the time." Eph 5:16. Opportunity is the cream of time; improving seasons of grace is as much as our salvation is worth. The mariner, by taking the present season while the wind blows, gets to the haven. Just so, by taking the season, while we have the means of grace, and the wind of the Spirit blows—we may arrive at the kingdom of heaven. We know not how long we shall enjoy the gospel. The seasons of grace, like Noah's dove, comes with an olive branch in their mouth—but they soon take wings and fly. Though they are sweet—yet they are swift. God may remove the golden candlestick from us, as he did from the churches of Asia. We have many sad symptoms, "Grey hairs are here and there upon him." Hos 7:9. Therefore let us lay hold upon the present seasons. Those who sleep in seedtime, will beg in harvest.

(8) If you would go to the kingdom of heaven—you must keep a daily WATCH. "I say unto all, watch." Mark 13:37. Many have lost heaven for lack of watchfulness. Our hearts are ready to decoy us into sin, and the devil lies in ambush by his temptations. We must every day set a spy, and keep sentinel in our souls. "I will stand upon my watch." Hab 2:1.

1. We must watch our eye. "I made a covenant with my eyes." Job 31:1. Much sin comes in by the eye. When Eve saw that the tree was good for food, and pleasant to the eyes—then she took. Gen 3:6. First she looked—and then she lusted. The eye, by beholding an impure object, sets the heart on fire. The devil often creeps in at the window of the eye. Watch your eyes!

2. Watch your ear. Much poison is conveyed through the ear. Let your ear be open to God—and shut to sin.

3. Watch your hearts. We watch suspicious people. "The human heart is most deceitful and desperately wicked." Jer 17:9. Watch your heart:

[1] When you are about holy things, it will be slipping out to vanity. "When I am at prayer," says Jerome, "either I am walking through galleries or casting up accounts."

[2] Watch your hearts when you are in company. The basilisk poisons the herbs he breathes on. Just so, the breath of the wicked is infectious. Nay, watch your hearts when you are in good company. Such as have some good in them may be some grains too light, and have much levity of discourse; so that, if no scum boils up—yet there may be too much froth. The devil is subtle, and he can as well creep into the dove as he did once into the serpent. Satan tempted Christ by an apostle.

[3] Watch your hearts in prosperity. Now you are in danger of pride. The higher the water of the Themes rises, the higher the boat is lifted up. Just so, the higher men's estates rise, the higher their hearts are lifted up in pride. In prosperity, you are in danger not only to forget God—but to lift up the heel against him. "Jeshurun waxed fat, and kicked." Deut 32:15. It is hard to carry a full cup without spilling. Just so, it is hard to carry a full, prosperous estate without sinning. "Soft riches have ruined the age by disgraceful luxury." Seneca. As Samson fell asleep in Delilah's lap--so many have fallen so fast asleep in the lap of prosperity--that they never awoke until they awoke in hell!

[4] Watch your hearts after holy duties. When Christ had been praying and fasting, the devil tempted him. Matthew 4:3. After combating with Satan in prayer, we are apt to grow secure and take our spiritual armor off—and then the devil falls on and wounds us! Oh, if you would get to heaven, be always upon your watch-tower, set a spy, keep close sentinel in your souls. Who would not watch—when it is for a kingdom!

(9) If you would arrive at the heavenly kingdom—get these three GRACES, which will undoubtedly bring your there.

[1] Divine KNOWLEDGE. There is no going to heaven blindfold. In the creation, light was the first thing that was made. Just so, it is in the new creation. Knowledge is the pillar of fire which goes before us, and lights us into the heavenly kingdom. It is light which must bring us to the "inheritance in light." Col 1:12.

[2] FAITH. Faith ends in salvation. "Receiving the end of your faith, salvation." 1 Peter 1:9. He who truly believes, is as sure to go to heaven as if he were in heaven already. Acts 16:31. Faith touches Christ; and can he miss of heaven who touches Christ? Faith unites to Christ; and shall not the members be where the head is? All have not the same degree of faith; we must distinguish between faith and assurance; yet the least seed and spark of faith gives an undoubted title to the heavenly kingdom. I am justified because I believe—not because I know I believe.

[3] LOVE to God. Heaven is prepared for those who love God. 1 Cor 2:9. Love is the soul of obedience, the touchstone of sincerity; by our loving God, we may know he loves us. 1 John 4:19. And those whom God loves, he will lay in his bosom. Ambrose, in his funeral oration for Theodosius, brings in the angels hovering about his departing soul, and ready to carry it to heaven, who ask him, "What that grace was he had practiced most on earth?" Theodosius replied, "I have loved, I have loved," and straightway, by a convoy of angels, he was translated to glory. Love is a sacred fire kindled in the breast; in the flames of which the devout soul ascends to heaven.

(10) If we would obtain this heavenly kingdom—let us labor for SINCERITY. "Whoever walks uprightly, shall be saved." Proverbs 28:18. The sincere Christian may fall short of some degrees of grace—but he never falls short of the kingdom. God will pass by many failings, where the heart is right. "He has not beheld iniquity in Jacob, neither has he seen perverseness in Israel" Numb 23:21. True gold may have grains of alloy. "You desire truth in the inward parts." Psalm 51:6. Sincerity is the sauce which seasons all our actions, and makes them savory to God. Sincerity is an ingredient in every grace; it is called "sincere faith," and "love in sincerity." 2 Tim 1:5; Eph 6:24. Coin will not go current, which lacks the king's stamp; and grace is not current, if it is not stamped with sincerity. Glorious duties soured with hypocrisy, are rejected; when great infirmities sweetened with sincerity, are accepted. If anything in the world will bring us to heaven—it is sincerity. Sincerity signifies plainness of heart. "In whose spirit there is no deceit," Psalm 32:2. The plainer the diamond is, the richer.

Sincerity is when we serve God with our heart; when we do not worship him only—but love him. Cain brought his sacrifice—but not his heart. God's delight is a sacrifice flaming upon the altar of the heart. A sincere Christian, though he has a double principle in him, flesh and spirit—has not a double heart, his heart is for God.

Sincerity is when we aim purely at God in all we do. The glory of God is more worth than the salvation of all men's souls. Though a sincere Christian comes short in duty, he takes a right aim. As the sunflower turns about according to the motion of the sun, so a godly man's actions all move towards the glory of God.

(11) If we would obtain the heavenly kingdom—let us keep up fervency in duty. What is a dead form without the power? "Because you are lukewarm, and neither cold nor hot, I will spue you out of my mouth." Rev 3:16. Fervency puts life into duty. "Fervent in spirit, serving God;" in the Greek it is "boiling over." Romans 12:11. Christ prayed "more earnestly." Luke 22:44. When the fire on the golden censor was ready to go out, Aaron was to put more coals to the incense. Just so, praying with devotion is putting more coals to the incense. It is not formality—but fervency, which will bring us to heaven. The formalist is like Ephraim, a cake not turned, hot on one side, and uncooked dough on the other. In the external part of God's worship, he seems to be hot; but as for the spiritual part of God's worship, he is cold. Oh! if you would have the kingdom of heaven, keep up heart and fervor in duty. Elijah was carried up to heaven in a fiery chariot. Just so, if you would go to heaven, you must be carried there in the fiery chariot of zeal. It is violence which takes the kingdom of heaven.

(12) If we would arrive at the heavenly kingdom—let us nourish the motions of God's Spirit in our hearts. The mariner may spread his sails—but the ship cannot get to the haven without a gale of wind. Just so, we may spread the sails of our endeavor—but we cannot get to the haven of glory without the north and south wind of God's Spirit. How greatly therefore, does it concern us to make much of the motions of the Spirit—motions to prayer, motions to repentance. "As soon as you hear the sound of marching in the tops of the balsam trees, move quickly, because that will mean the Lord has gone out in front of you." 2 Samuel 5:24. So, when we hear a voice within us, a secret inspiration stirring us up to godly duties, we should bestir ourselves. While the Spirit works in us, we should work with the Spirit.

Many men have God's Spirit striving with them, he puts good motions in their hearts and holy purposes; but they neglect to prosecute these good motions, and the Spirit is grieved, and, being grieved, withdraws his assistance, and that assistance being gone, there is no getting to heaven. Oh! make much of the motion of the Spirit; it is as much as your salvation is worth.

The Spirit of God is compared to fire. Acts 2:3. If we are careful to blow the spark, we may have fire to inflame our affections, and to light our feet into the way of heaven. If we quench the Spirit by neglecting and resisting his motions, we cut ourselves off from salvation. The Spirit of God has a drawing power. Canticles 1:4. The blessed Spirit draws by attraction, as the loadstone the iron. In the preaching of the Word, the Spirit draws the heart up to heaven in holy longings and ejaculations. Now, when the Spirit is about thus to draw us, let us take heed of drawing back, lest it be to perdition. Heb 10:39. Do as Noah, who, when the dove came flying to the ark, put forth his hand, and took it into the ark; so when the sweet dove of God's Spirit comes flying to your hearts, and brings a gracious impulse as an olive-branch of peace in its mouth, O take this dove into the ark; entertain the Spirit in your hearts, and he will bring you to heaven.

How shall we know the motions of the Spirit from a delusion?

The motions of the Spirit are always agreeable to the Word. If the Word is for holiness, so is the Spirit. The Spirit persuades to nothing but what the Word directs. Whichever way the tide of the Word runs—that way the wind of the Spirit blows.

(13) We obtain the kingdom of heaven—by uniform and cheerful OBEDIENCE. Obedience is the road through which we travel to heaven. Many say they love God—but refuse to obey him. Does he love the prince—who slights his commands?

1.Obedience must be uniform. "Then I shall not be ashamed" (Heb. I shall not blush) "when I have respect unto all your commandments." Psalm 119:6. As the sun goes through all the signs of the zodiac, so we must go through all the duties of piety. If a man has to go a hundred miles, and he goes ninety nine, and there stops, he comes short of the place he is to travel to. If, with Herod, we do many things which God commands—yet, if we die in the total neglect of any duty, we come short of the kingdom of heaven. For instance, if a man seems to make conscience of duties of the first table, and not the duties of the second; if he seems to be religious—but is not just, he is a transgressor, and is in danger of losing heaven. As the needle which points the way which the loadstone draws—so an obedient heart moves the whichever way the Word draws.

2. Obedience must be cheerful. "I delight to do your will, O my God, yes, your law is within my heart." Psalm 40:8. That is the sweetest obedience which is cheerful, as that is the sweetest honey which freely drops from the honey-comb. God sometimes accepts willingness without the work—but never of the work without willingness. "The wind was in their wings." Zech 5:9. Wings are swift—but wind in the wings denotes great swiftness; and is an emblem of the swiftness and cheerfulness which should be in obedience. We go to heaven in the way of obedience.

(14) If we would obtain this kingdom—we must be much in the COMMUNION of saints. One coal of juniper will warm and inflame another; so, when the heart is dead and frozen, the communion of saints will help to warm it. "Those who feared the Lord spoke often one to another." Mal 3:16. "Christians should never meet," says Mr. Boston, "without speaking of their meeting together in heaven." One Christian may be very helpful by prayer and conference to another, and give him a lift towards heaven. Old Latimer was much strengthened and comforted by hearing Bilney's confession of faith. We read that when Moses' hands were heavy, and he was ready to let them fall, Aaron and Hur held them up. Exod 17:12. A Christian who is ready to faint under temptation, and lets down the hands of his faith—by conversing with other Christians is strengthened, and his hands are held up. A great benefit of holy conference is counsel and advice. "If a man," says Chrysostom, "who has but one head to advise him, could make that head a hundred, he would be very wise; but a single Christian has this benefit by the communion of saints, that they are as so many heads to advise him what to do in such a case or exigency." By Christian conference the saints can say, "Did not our hearts burn within us?" Communion of saints we have in our creed—but it is too little in our practice. Men usually travel fastest in company. Just so, we travel fastest to heaven in the communion of saints.

(15) If we would attain to this kingdom of heaven—let us be willing to come up to Christ's terms. Many will cheapen, and bid something for the kingdom of heaven. Some will avoid gross sin, and will come to church, and say their prayers; and yet all this while they are not willing to come up to God's price, that is, they will not resist the idol of self-righteousness, flying only to Christ as the horns of the altar. Others will not sacrifice their bosom-sin. Others will not give God spirit-worship, serving him with zeal and intenseness of soul. John 4:24. Others will not forgive their enemies. Others will not part with their carnal profits for Christ. Many would have the kingdom of heaven—but they will not come up to the price. If you would have this kingdom, do not barter and bargain with Christ—but accept of his terms. Say, "Lord, I am willing to have the kingdom of heaven, whatever it cost me; I am willing to pluck out my right eye, to part with all for the kingdom. Here is a blank paper I put into your hand, Lord, write your own articles, I will subscribe to them!"

(16) If we would obtain the heavenly kingdom—let us attend to the holy ORDINANCES, by which God brings souls to heaven. "Except these abide in the ship, you cannot be saved." Acts 27:31. Some people would leap out of the ship of ordinances, and then God knows where they leap; but except you abide in the ship of ordinances, you cannot be saved. Especially, if you would get to heaven, attend to the Word preached. It was by the ear—by our first parents listening to the serpent, that we lost paradise; and it is by the ear—by hearing of the Word, that we get to heaven. "Hear, and your soul shall live." Isaiah 55:3. God sometimes in the preaching of the Word—drops the holy oil into the ear, which softens and sanctifies the heart! The Word preached is called the "ministry of the Spirit," because the Spirit of God makes use of the engine to convert souls. 2 Cor 3:8.

If the Word preached does not work upon men, nothing will; not judgment, nor miracles; no, not though one should rise from the dead! "If they won't listen to Moses and the prophets, they won't listen even if someone rises from the dead!" Luke 16:31. If a glorified saint should come out of heaven, and assume a body, and tell you of all the glory of heaven, and the joys of the blessed, and attempt to persuade you to believe; if the preaching of the Word will not bring you to heaven, neither would his rhetoric do it, who rose from the dead.

In heaven there will be no need of ordinances—but while we live here there is. The lamp needs oil—but the star needs none. While the saints have their lamp of grace burning here, they need the oil of ordinances to be continually dropping upon them; but there will be no need of this oil when they are stars in heaven! If you intend to get to heaven, be swift to hear: for faith comes by hearing. Romans 10:14, 17. Peter let down the net of his ministry, and at one draught caught three thousand souls. If you would have heaven's door opened to you, wait at the posts of wisdom's door.

(17) If you would arrive at heaven—have this kingdom ever in your eye. Our blessed Lord looked at the joy which was set before him; and Moses had an "eye to the recompense of the reward." Heb 11:26. Let the kingdom be much in your thoughts. Meditation is the means to help us to heaven. How does it help?

To meditate on the kingdom of heaven—would be a means to prevent sin. There is no sword like meditation, to cut asunder the sinews of temptation. It is almost impossible to sin presumptuously, with lively thoughts and hopes of heaven. It was when Moses was out of sight, that Israel set up a calf, and worshiped it. Just so, when the kingdom of heaven is out of sight, out of men's thoughts, they set up their lusts and idolize them. The meditation of heaven banishes sin; he who thinks of the weight of glory, throws away the weight of sin!

To meditate on the kingdom of heaven—would excite and quicken obedience. We should think that we could never pray enough, never love God enough—who has prepared such a kingdom for us! Glory possesses an immeasurable stimulus. Paul had heaven in his eye, he was once caught up there; and how active was he for God! 1 Cor 16:10. This oils the wheels of obedience.

To meditate on the kingdom of heaven—would make us strive after holiness, because none but such are holy—are admitted into this kingdom. Only the pure in heart shall see God. Matthew 5:8. Holiness is the language of heaven, it is the only coin which will pass current there. This consideration should make us "cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." 2 Cor 7:1.

(18) The last means for obtaining the heavenly kingdom—is PERSEVERANCE in holiness. "Be faithful unto death—and I will give you a crown of life." Rev 2:10. "It is not the beginning—but the end which wins praise." Jerome. "It is the one who has endured to the end, who will be saved." Matthew 10:2.

Is there such a thing as persevering until we come to heaven? That anyone endures to the kingdom of heaven, is a wonder, if you consider:

(1) What a great mass of sin and corruption is mingled with grace. Grace is apt to be stifled, as the coal to be choked with its own ashes. Like a spark in the sea, it is a wonder that grace is not quenched. It is a wonder that sin does not overlay grace, as the nurse sometimes does the child, that it dies.

(2) The implacable malice of Satan. He envies that we should have the kingdom of heaven, when he himself is cast out. It cuts him to the heart, to see a piece of dust and clay made a bright star in glory, and he himself a demon of darkness. He will work with all the powers of hell—to hinder us from the kingdom! Satan spits his venom, shoots his fiery darts, raises a storm of persecution; yes, and prevails against some. "There appeared a great red dragon, and his tail drew the third part of the stars of heaven, and did cast them to the earth." Rev 12:3, 4. By the red dragon is meant the heathenish empire; now, when his tail cast so many to the earth, it is a wonder that any of the stars keep fixed in their orb.

(3) The blandishments of riches. The young man in the gospel went very far—but he had rich possessions, and these golden weights hindered him from the kingdom. Luke 18:23. Jonathan pursued the battle until he came at the honeycomb, and then he stood still. 1 Sam 14:27. Many are forward for heaven, until they taste the sweetness of the world; but when they come at the honeycomb, they stand still, and go no further. "The gain of money, is the ruin of the soul!" Those who have escaped the rocks of gross sins, have been cast away upon the golden sands. What a wonder therefore that anyone holds on, until he come to the kingdom!

(4) It is a wonder that any hold out in grace, and do not tire in their march to heaven, if you consider the difficulty of the Christian's work. He has no time to waste. He is either watching or fighting! Nay, he is to do those duties which to the eye of sense and reason, seem inconsistent. While he does one duty, he seems to cross another. He must come with holy boldness to God in prayer—yet must serve him with fear. He must mourn for sin—yet rejoice. He must be contented—yet covet the greater gifts (1 Cor 12:31). He must condemn men's impieties—and yet reverence their authority. What difficult work is this! It is a wonder that any saint arrives at the heavenly kingdom!

To this I might add, the evil examples all around us, which are so attractive, that we may say that the devils have come among us in the likeness of men! What a wonder is it that any soul perseveres until he comes to the kingdom of heaven! But great as the wonder is, there is such a thing as perseverance. A saint's perseverance is built upon three immutable pillars:

1. A saint's perseverance is built upon God's eternal love. We are inconstant in our love to God; but he is not so in his love to us. "I have loved you with an everlasting love!" Jer 31:3. God's love to the elect is not like a king's love to his favorite, which when it is at the highest spring-tide, soonest ebbs; but God's love is eternal. He may desert us for a time, but he will never disinherit us. He may change his love into a frown, but never into hatred. He may alter his providence, but never his decree. When once the sunshine of God's electing love is risen upon the soul—it never sets finally!

2. A saint's perseverance is built upon the covenant of grace. It is a firm, impregnable covenant; as you read in the words of the sweet singer of Israel. "God has made with me an everlasting covenant, ordered in all things and sure." 2 Samuel 23:5. It is a sweet covenant, that God will be our God. This is the marrow and quintessence of all blessing. The covenant of grace is a sure covenant, that he will put his fear in our heart, and we shall never depart from him. Jer 32:40. This covenant is inviolable, it cannot be broken. Indeed, sin may break the peace of the covenant—but it cannot break the bond of the covenant.

3. The third pillar upon which perseverance is built, is the mystic union with Christ. Believers are incorporated into Christ, they are knit to him as members to the head—by the nerve and ligament of faith, so that they cannot be broken off. Eph 5:23. What was once said of Christ's natural body is as true of his mystic body. "No bone of his shall be broken." John 19:36. As it is impossible to sever the leaven and the dough when they are once mingled—so it is impossible when Christ and believers are once united, ever by the power of death or hell, to be separated. How can Christ lose any member of his body and be perfect? You see upon what strong pillars the saints' perseverance is built.

How does a Christians hold on until he comes to the kingdom? How does he persevere?

(1) By the help of the Spirit. God carries on a Christian to perseverance by the energy and vigorous working of his Spirit. The Spirit maintains the essence and seed of grace; it blows up the sparks of grace into a holy flame. "The Spirit is the Vicar of Christ." Tertullian. He is Christ's deputy and proxy; he is every day at work in a believer's heart, exerting grace into exercise, and ripening it into perseverance. The Spirit carves and polishes the vessels of mercy, and makes them fit for glory.

(2) Christ causes perseverance, and carries on a saint until he comes to the heavenly kingdom—by his intercession. He is an advocate as well as a surety; he prays that the saints may arrive safely at the kingdom. "Therefore he is able to save them to the uttermost (that is perfectly), seeing he ever lives to make intercession for them." Heb 7:25. That prayer he made for Peter on earth, he prays now in heaven for the saints, that their faith fail not, and that they may be with him where he is. Luke 22:32. John 17:24. And surely if he prays that they may be with him in his kingdom, they cannot perish along the way. Christ's prayer is efficacious. If the saints' prayers have so much force and prevalence in them, as Jacob, who had power with God, and as a prince prevailed, and Elijah by prayer unlocked heaven; if the prayers of the saints have so much power with God—what has Christ's prayer? How can the children of such prayers miscarry? How can they fall short of the kingdom, who have him praying for them, who is not only a Priest—but a Son? Besides, what he prays for—he has power to give as he is God.

But methinks I hear some Christian say, if only perseverance obtains the kingdom, they fear they shall not come there; they fear they shall faint along the way, and the weak legs of their grace will never carry them to the kingdom of heaven.

Were you indeed to stand in your own strength, you might fall away. The branch withers and dies—which has no root to grow upon. You grow upon the root Christ, who will be daily sending forth vital influence to strengthen you; though you are imbecile and weak in grace—yet fear not falling short of heaven: For,

(1) God has made a promise to weak believers. What is a bruised reed—but an emblem of a weak faith? Yet it has a promise made to it, "A bruised reed shall he not break." Matthew 12:20. God has promised to supply the weak Christian with as much grace as he shall need, until he comes to heaven. Beside the two pence which the good Samaritan left to pay for the cure of the poor wounded man, he pledged his word for all that he should need beside. Luke 10:35. So, Christ does not only give a little grace in hand—but his bond for more, that he will give as much grace as a saint should need until he comes to heaven. "The Lord will give grace and glory," that is, a fresh supply of grace, until we are perfected in glory. Psalm 84:11.

(2) God has most care of his weak saints, who fear they shall never hold out until they come to the kingdom. Does not the mother tend the weak child most? "He shall gather the lambs with his arm, and carry them in his bosom." Isaiah 40:11. If you think that you are so weak that you shall never hold out until you come to heaven, you shall be carried in the arms of the Almighty. He gathers the lambs in his arms. Christ, the Lion of the tribe of Judah, marches before his people, and his power upholds them—so that none of them faint or die in their march to heaven.

What are the ENCOURAGEMENTS to make Christians hold on until they come to the kingdom of heaven?

(1) It is a great credit to a Christian, to hold fast the truth until he comes to heaven. When grace flourishes into perseverance, and with the church of Thyatira, our last works are more than our first, it is insigne honouris, a star of honor. Rev 2:1. It is matter of renown to see grey hairs shine with golden virtues. The excellency of a thing lies in the finishing of it. Where is the excellence of a building? Not when the first stone is laid—but when it is finished. So the beauty and excellence of a Christian is, when he has finished his faith, having done his work, and is landed safe in heaven.

(2) You who have made a progress in religion, have not many miles to go before you come at the kingdom of heaven. "Now is our salvation nearer than when we believed." Romans 13:11. You who have hoary hairs, your green tree is turned into an almond tree; you are near to heaven, it is but going a little further and you will set your feet within heaven's gates. Oh! therefore now be encouraged to hold out, your salvation is nearer than when you first began to believe. Our diligence should be greater, when our salvation is nearer. When a man is almost at the end of the race, will he now tire and faint? Will he not put forth all his strength, and strain every limb, that he may lay hold upon the prize? Our salvation is now nearer; the kingdom is as it were within sight; how should we now put forth all our strength, that we may lay hold upon the garland of glory! Doctor Taylor, when going to his martyrdom, said, "I have but two stiles to go over, and I shall be at my Father's house." Though the way to heaven is up-hill, you must climb the steep rock of mortification; and though there are thorns in the way—you have gone the greatest part of it, and are within a few days march of the kingdom—and will not you persevere? Christian, pluck up your courage, fight the good fight of faith, pursue holiness. Before long you will take off your armor, and end all your weary marches, and receive a victorious crown; your salvation is nearer, you are within a little distance of the kingdom, therefore now persevere, you are ready to commence and take your prize of glory.

(3) The blessed promise annexed to perseverance is an encouragement. The promise is a crown of life. Rev 2:10. Death is a worm which feeds in the crowns of princes—but behold here a living crown, and a never-fading crown. 1 Peter 5:4. "He who overcomes, and keeps my works to the end, I will give him the morning-star." Rev 2:28. The morning-star is brighter than the rest. This morning-star is meant of Christ; as if Christ had said, I will give to him who perseveres some of my beauty; I will put some of my illustrious rays upon him; he shall have the next degree of glory to me, as the morning-star is next the sun. Will not this animate and make us hold out? We shall have a kingdom, and that which is better than a kingdom, a bright morning-star!

What are the MEANS which conduce to perseverance, or, what shall we do that we may hold out to the kingdom?

(1) Take up religion upon good grounds—not in a fit or humor, or out of worldly design; but be deliberate, weigh things well in the balance. "For which of you, wanting to build a tower, doesn't first sit down and calculate the cost to see if he has enough to complete it?" Luke 14:28. Think with yourselves what religion must cost you; it must cost you the parting with your sins; and may cost you the parting with your lives. Consider if a kingdom will not counterbalance your sufferings. Weigh things well, and then make your choice. "I have chosen the way of truth." Psalm 119:30. Why do many apostatize, and fall away—but because they never sit down and count the cost?

(2) If we would hold out to the kingdom—let us cherish the grace of FAITH. "By faith you stand." 2 Cor 1:24. Faith, like Hercules' club—beats down all opposition before it. Faith is a conquering grace.

How does faith come to be so strong?

Faith fetches Christ's strength into the soul. Phil 4:13. A captain may give his soldier armor—but not strength. Faith partakes of Christ's strength, and gets strength from the promise; as the child by sucking the breast gets strength—so faith gets strength by sucking the breast of the promise; hence faith is such a wonder-working grace, and enables a Christian to persevere.

(3) If you would hold out to the kingdom, set before your eyes the EXAMPLES of those noble heroic saints who have persevered to the kingdom. Vivitur exemplis [Life is lived by examples.] Examples have more influence upon us than precepts. "My foot has held his steps." Job 23:11. Though the way of religion has flints and thorns in it—yet my foot has held its steps; I have not fainted in the way, nor turned out of the way. Daniel held on his religion, and would not leave off prayer, though he knew the writing was signed against him, and a prayer might cost him his life. Dan 6:10. The blessed martyrs persevered to the kingdom through sufferings. A martyr, kissing the stake, said, "I shall not lose my life—but exchange it for a better; instead of coals I shall have pearls." What a spirit of gallantry was in these saints! Let us learn constancy from their courage. A soldier, seeing his general fight valiantly, is animated by his example, and has new spirits put into him.

(4) Let us add fervent PRAYER to God, that he would enable us to hold out to the heavenly kingdom. "Hold me up—and I shall be safe!" Psalm 119:117. Let us not presume on our own strength. When Peter cried to Christ on the water, "Lord save me!" then Christ took him by the hand. Matthew 14:30. When he grew confident of his own strength, Christ let him fall. Oh pray to God for persevering grace. The child is safe when held in the father's arms. Just so, are we safe in Christ's arms. Let us pray that God will put his fear in our hearts, that we do not depart from him; and that prayer of Cyprian, "Lord, perfect that which you have begun in me, that I may not suffer shipwreck when I am almost at the haven."

Use 5. Here let me lay down some powerful persuasive, or divine arguments to make you put to all your strength for obtaining this blessed kingdom.

(1) The great purpose for which God sent us into the world, is to prepare for this heavenly kingdom. "Seek first the kingdom of God." Matthew 6:33. First in time—before all things; and first in affection—above all things. Great care is taken for securing worldly things. Matthew 6:25. To see people laboring for the earth, as ants on an anthill, would make one think that this was the only purpose they were here for. But, alas! what is all this, compared to the kingdom of heaven? I have read of a devout pilgrim traveling to Jerusalem, who passing through several cities, where he saw many stately edifices, wares and monuments, would say, "I must not stay here, this is not Jerusalem." Just so, when we enjoy worldly things, peace and plenty, and have our baskets full, we should say to ourselves, "this is not the kingdom we are to look after, this is not heaven!" It is wisdom to remember our purpose. It will be but sad upon a death-bed for a man to find he has busied himself about trifles—played with a feather—and neglected the main thing he came into the world for.

(2) Seeking the heavenly kingdom will be judged most prudent by all men at last. Those who are most heedless of their souls now, will wish when they die, that they had minded eternity more. When conscience is awakened, and men begin to come to themselves, what would they give for the kingdom of heaven! How happy would it be if men were of the same mind now—as they will be at death! Death will alter men's opinions! Those who most slighted and disparaged the ways of religion, will wish their time and thoughts had been taken up about the excellent glory. At death, men's eyes will be opened, and they will see their folly when it is too late. All men, even the worst, will wish at last that they had minded the kingdom of heaven. Why should not we do now what all will wish they had done, when they come to die?

(3) This kingdom of heaven deserves our utmost pains and diligence.

1. It is GLORIOUS, beyond hyperbole. Suppose earthly kingdoms more magnificent than they are—their foundations of gold, their walls of pearl, their windows of diamond—even then, they would not be comparable to the heavenly kingdom. If the pavement of heaven is bespangled with so many bright shining lights and glorious stars, what is the kingdom itself? "It does not yet appear what we shall be." 1 John 3:2. This kingdom exceeds our imagination. How sublime and wonderful is that place where the blessed Deity shines forth in his immense glory, infinitely beyond the comprehension of angels!

2. The kingdom of heaven is a place of HONOR. There are glorious triumphs and sparkling crowns. In other kingdoms there is but one king—but in heaven, all are kings! Rev 1:6. Every glorified saint partakes of the same glory as Christ does. "The glory which you gave me, I have given them." John 17:22.

3. This kingdom is a place of JOY. "Enter into the joy of your Lord." Matthew 25:21. To have a continual aspect of God's lovely face, to be crowned with immortality, to be as holy as the angels, to drink of the rivers of pleasure forever—this will cause raptures of joy! Surely it deserves our utmost pains to pursue and to secure this kingdom. If we will not take pains for the kingdom of heaven—what kingdom will we take pains for? It was the speech of the spies to their brethren, "We have seen the land, and it is very good. You should not hesitate to go and take possession of it." Judg 18:9. We have had a lively description of the glory of heaven, we find the kingdom is very good; why then do we sit still? Why do we not put forth our utmost zeal and industry for this kingdom? The diligence of others in seeking after earthly kingdoms, shames our coldness and indifference in pursuing after the kingdom of heaven!

(4) The time we have to make sure of the heavenly kingdom, is very short and uncertain. "What is your life? You are a mist that appears for a little time and then vanishes away!" James 4:14. Take heed it does not slip away before you have prepared for the kingdom. Time passes on apace! It will not be long before the silver cord of life snaps and the golden bowl is broken. Eccl 12:6. The skull wherein the brains are enclosed, is a bowl which will soon be broken. Our soul is in the body, as the bird in the shell, which soon breaks—and the bird flies out. The shell of the body is soon broken—and the soul flies into eternity! We know not whether we shall live another day. Before we hear another sermon-bell ring, our death-bell may ring. Our life runs as a swift stream—into the ocean of eternity!

Brethren, if our time is so short and transient; if the candle of life is so soon consumed, or perhaps blown out by an unexpectant death--how should we use all our strength, that we may obtain the kingdom of glory! If time is so short, why do we waste it on trivial things--and neglect the "one thing needful," which is the kingdom of heaven? A man who has a great work to be done, and but one day for doing it, needs to work hard. We have a great work to do, we are striving for a kingdom, and alas! we are not certain of one day to work in! Therefore what need have we to bestir ourselves, and what we do for heaven, to do it with all our might!

(5) To excite our diligence, let us consider how inexcusable we shall be, if we miss the kingdom of heaven. Who have had such helps for heaven as we have had? Indians who have mines of gold, have not such advantages for glory as we. They have the light of the sun, moon, and stars, and the light of reason—but this is not enough to light them to heaven. We have had the light of the gospel shining in our horizon; we have been lifted up to heaven with ordinances; we have had the Word in season and out of season. The ordinances are the pipes of the sanctuary, which empty the golden oil of grace into the soul; they are the ladder by which we ascend to the kingdom of heaven. "What other nation is so great as to have their gods near them the way the Lord our God is near us whenever we pray to him?" Deut 4:7. We have had heaven and hell set before us; we have had counsels of friends, warnings, examples, the motions and inspirations of the Holy Spirit! How should all these spurs quicken us in our pace to heaven? Should not that ship sail apace to the haven which has the tide of ordinances, and the wind of the Spirit to carry it? Surely if we, through negligence, miss the kingdom of heaven, we shall have nothing to say for ourselves; we shall be as far from excuse as from happiness!

(6) You cannot do too much for the kingdom of heaven. You cannot pray too much, nor love God too much. In secular things a man may labor too hard—he may kill himself with work; but there is no fear of working too hard for heaven. "In righteousness there is no need to fear excess." Seneca. The world is apt to censure the godly, as if they were too zealous, and overstrained themselves in religion. Indeed, a man may follow the world too much, he may make too much haste to be rich. The ferry-man may take too many passengers into his boat, so as to sink it. Just so, a man may heap up so much gold and silver—as to sink himself in perdition. 1 Tim 6:9. We cannot be too earnest and zealous for the kingdom of heaven; there is no fear of excess here; when we do all we can, we come short of the golden rule set us, and of Christ's golden pattern. When our faith is highest, like the sun in the meridian, still there is something lacking in our faith—so that all our labor for the kingdom is little enough. 1 Thess 3:1. When a Christian has done his best, still he has sins, and needs to bewail.

(7) You may judge of the state of your souls, whether you have grace or not, by your earnest pursuit after the heavenly kingdom. Grace infuses a spirit of activity into a person; it does not lie dormant in the soul; it is not a sleepy habit—but it makes a Christian like the seraphim, swift and winged in his heavenly motion. Like fire, it makes him burn in love to God; and the more he loves him, the more he presses forward to heaven, where he may fully enjoy him!

Hope is an active grace, it is called "a living hope." 1 Peter 1:3. It is like the spring in the watch, which sets all the wheels of the soul running. Hope of a crop makes the farmer sow his seed; hope of victory makes the soldier fight; and a true hope of glory makes a Christian vigorously pursue it. Here is a spiritual touchstone by which to test our grace. If we have the anointing of the Spirit, it will oil the wheels of our endeavor, and make us lively in our pursuit of the heavenly kingdom. No sooner had Paul received saving grace, that it is said, "Behold, he prays." Acts 9:11. The affections are by divines called "the feet of the soul;" if these feet move not towards heaven, it is because there is no life in them.

(8) Your labor for heaven is not lost. Perhaps you may think that you have served God in vain; but know that your pains are not lost. The seed is cast into the earth, and it dies—yet at last it brings forth a plentiful crop. Just so, your labors seem to be fruitless—but at last they bring you to a kingdom! Who would not work hard for one hour, when, for that hour's work, he would be a king as long as he lived? And let me tell you, the more labor you have put forth for the kingdom of heaven—the more degrees of glory you shall have. As there are degrees of torment in hell—so there are degrees of glory in heaven. Matthew 23:14. As one star differs from another in glory—so shall one saint. 1 Cor 15:41. Though every vessel of mercy shall be full—yet one may hold more than another. Such as have done more work for God, shall have more glory in the heavenly kingdom. Could we hear departed saints speaking to us from heaven, surely they would speak after this manner: "Were we to leave heaven awhile, and live on the earth again, we would do God a thousand times more service than ever we did; we would pray with more life, act with more zeal; for now we see, the more has been our labor, the greater is our reward in heaven!"

(9) While we are laboring for the kingdom, God will help us. "I will put my Spirit within you, and cause you to walk in my statutes." Ezek 36:27. The promise encourages us, and God's Spirit enables us. A master gives his servant work to do—but he cannot give him strength to work. But God both gives us our work—and gives us strength. "Give your strength unto your servant." Psalm 86:16. God not only gives us a crown when we have done running—but he also gives us legs to run! He gives enabling, assisting grace. [Law commands, grace assists]; the Spirit helping us in our work for heaven, makes it easy. If the loadstone draws the iron—it is not hard for the iron to move. Just so, if God's Spirit draws the heart, it moves towards heaven with adeptness and alacrity.

(10) The more pains we have taken for heaven, the sweeter heaven will be when we come there. When a farmer has long been working hard--it is pleasant to enjoy the fruit his labors. Just so, when in heaven, we shall remember our former zeal and earnestness for the kingdom, which will sweeten heaven. It will add to the joy of heaven, for a Christian to ponder, "Such a day I spent in examining my heart. Such a day I was weeping for sin. When others were at their amusements, I was at prayer. And now, have I lost anything by my devotion? No! My tears are wiped away, and the wine of paradise cheers my heart. I now enjoy him whom my soul loves, I am possessed of a glorious kingdom! My labor is over--but my joy remains forever!"

(11) If you do not take pains for the kingdom of heaven now, there will be nothing which can be done for your souls after death. This is the only fit season for working; and if this season be lost—the kingdom is forfeited! "Whatever your hand finds to do, do it with all your might, for in the grave, where you are going, there is neither working nor planning nor knowledge nor wisdom." Eccl 9:10. It was a saying of Charles V, "I have spent my treasure—but that I may recover again; I have lost my health—but that I may have again; but I have lost a great many brave soldiers—but them I can never regain." So other temporal blessings may be lost and recovered again; but if the term of life, wherein you should work for heaven, is once lost, it is past all recovery, you can never have another season again for your souls!

(12) There is nothing else but this kingdom of heaven, of which we can make sure.

We cannot make sure of life. When our breath goes out, we know not whether we shall draw it in again! How many are taken away suddenly! "Why, you do not even know what will happen tomorrow. What is your life? You are a mist that appears for a little time and then vanishes away!" James 4:14.

We cannot make sure of riches. It is uncertain whether we shall ever get them. The world is like a lottery, in which everyone is not sure to draw a prize. If we do get riches, we are not sure to keep them! "Riches make themselves wings—they fly away!" Proverbs 23:5. Experience seals the truth of this. Many who have had plentiful estates, by fire, or losses at sea, have been squeezed as sponges, and all their estates exhausted. But even if men should keep their estates awhile—death strips them of all! When death's gun goes off, away flies the estate. "We didn't bring anything with us when we came into the world, and we certainly cannot carry anything with us when we die!" 1 Tim 6:7. "I have observed something else in this world of ours. The fastest runner doesn't always win the race, and the strongest warrior doesn't always win the battle. The wise are often poor, and the skillful are not necessarily wealthy. And those who are educated don't always lead successful lives." Ecclesiastes 9:11. "Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God." 1 Timothy 6:17.

So that there is no making sure of anything here below—but we may make sure of the kingdom of heaven. "To him who sows righteousness, shall be a sure reward." Proverbs 11:18. He who has grace is sure of heaven, for he has heaven begun in him! A believer has an evidence of heaven. "Faith is the evidence of things not seen." Heb 11:1. He has a pledge of glory. "Who has given us the pledge of the Spirit." 2 Cor 1:22. A pledge is part of the whole sum. He has a sure hope. "Which hope we have as an anchor." Heb 6:19. This anchor is cast upon God's promise. "In hope of eternal life, which God who cannot lie, has promised." Tit 1:2. So that here is great encouragement to take pains for heaven, that we may make sure of this kingdom.

(13) The kingdom of heaven cannot be obtained without labor. The way from earth to heaven is not easy. A boat may as well get to land without oars, as we to heaven without labor. We cannot have the world without labor, and do we think we can have heaven without labor? If a man digs for gravel—much more for gold. "I press toward the mark." Phil 3:14. Heaven's gate is not like that iron gate which opened to Peter of its own accord. Acts 12:10. Heaven is not like those ripe figs which fall into the mouth of the eater. Nah 3:12. No, there must be taking pains. Two things are requisite for a Christian, a watchful eye and a working hand. We must force a way to the heavenly kingdom through difficulties. We must win the garland of glory by labor, before we wear it with triumph. God has enacted this law, "That no man shall eat of the tree of paradise, but in the sweat of his brow." How, then, dare any censure Christian diligence? How dare they say, that you take more pains for heaven than are needful? God says, "Strive as in an agony: fight the good fight of faith;" and they say, "You are too strict:" but whom shall we believe, a holy God who bids us strive, or a profane atheist who says we strive too much?

(14) Much of our time being already misspent, we had need work the harder for the kingdom of heaven. He who has lost his time at school, and often played truant, had need ply it the harder, that he may gain a stock of learning; and he who has slept and loitered in the beginning of his journey, had need ride the faster in the evening, lest he fall short of the place to which he is traveling. Some are in their youth, others in the flower of their age, others have grey hairs, the almond tree blossoms, and yet perhaps have been very regardless of their souls and heaven. Time spent unprofitably is not time lived—but time lost. "Redeeming the time." Ephesians 5:16. Those who have misspent their golden hours, they have not only been slothful—but wasteful servants. They had need now to redeem the time, and press forward with might and main to the heavenly kingdom. "The time past of our life may suffice us to have wrought the will of the Gentiles." 1 Peter 4:3. It may suffice that we who have lost so much time already, should now work the harder. Those who have crept as snails, had need now fly as eagles to the paradise of God. If, in the former part of your life, you have been as willows, barren in goodness; in the latter part, be as "an orchard of pomegranates, with pleasant fruits." Canticles 4:13. Recompense former remissness, with future diligence.

(15) How unfitting and sordid, a slothful temper of soul is! "Warn those who are idle." 1 Thessalonians 5:14. "I will punish the men who are settled on their lees;" (Heb. "Curdled on their lees.") Zeph 1:12. Settling on the lees is an emblem of a dull, inactive soul. The snail, by reason of its slow motion, was reckoned among the unclean. Lev 11:30. "A slothful man hides his hand in his bosom:" he is reluctant to pull it out, though it be to lay hold on a crown. Proverbs 19:24. [The gate of heaven does not receive those who are dull with sloth.] Brugensis. The devil himself cannot be charged with idleness. He "walks about." 1 Peter 5:8. An idle soul stands in the world for a cipher, and God writes down no ciphers in the book of life. Heaven is no hive for drones. An idle person is an easy target for temptation. When the bird sits still upon the bough, it is in danger of being shot. Just so, when one sits still in sloth, the devil shoots him with a temptation. Standing water putrifies. Heathen will rise up in judgment against sleepy Christians. What pains did they take in the Olympic games! They ran but for a garland of flowers, or an olive branch; and do we sit still—who run for a glorious kingdom! How can he who never works—expect a reward! How can he who never fights—expect a crown? Sloth is the soul's sleep. Adam, when asleep, lost his rib; and when a person is in the deep sleep of sloth, he loses salvation.

(16) Holy activity and industry ennoble a Christian. [Work is adorned with honor.] Cicero. The more excellent anything is, the more active. The sun is a glorious creature—and it is ever in motion, going its circuit. Fire is the purest element, and the most active, it is ever sparkling and flaming. The angels are the most noble creatures, they are represented by the cherubim, with wings displayed. The more active for heaven, the more illustrious, and the more do we resemble the angels. The phoenix flies with a coronet on its head. Just so, the industrious soul has his coronet, his labor is his ensign of honor.

(17) It is a mercy that there is a possibility of happiness, and that upon our pains taking we may have a kingdom. By our fall in Adam we forfeited heaven. Why might not God have dealt with us as with the lapsed angels? They had no sooner sinned than they were expelled from heaven, never to come there more. We may say, as the apostle, "Behold the goodness and severity of God." Romans 11:22. The apostate angels behold the severity of God—that he should throw them down to hell forever! We behold the goodness of God in that he has put us into a possibility of mercy. Just so, that if we do but take pains, a kingdom stands ready for us. How should this whet and sharpen our industry, that we are in a capacity of salvation; and that if we do but what we are able—we shall receive an eternal weight of glory!

(18) Our labor for the kingdom of heaven is light and transient. It is not to endure long; it expires with our life. It is but a short while—and we shall be finished with our working. For a little labor—we shall have an eternal rest! Who would think much to wade through a little water, if he were sure to be crowned as soon as he came on shore? Christians, let this encourage you, you have but a little more pains to take, a few tears more to shed—and, behold an eternal recompense of reward. What are a few tears—compared to a crown. What are a few minutes of time—compared to an eternity of glory?

(19) What striving is there for earthly kingdoms, which are corruptible, and subject to change! With what vigor and alacrity did Hannibal's soldiers continue their march over the Alps, and craggy rocks! Men will will swim to a crown in blood. Will they venture thus for earthly promotions, and shall not we strive more for a heavenly kingdom? This is "a kingdom which cannot be moved" (Heb 12:28); a kingdom where there is unparalleled beauty, unstained honor, unmixed joy; a kingdom where there shall be nothing present which we could wish were removed, and nothing absent which we could wish were enjoyed. Surely if there is any spark of grace, or true generosity in our breasts, we shall not allow ourselves to be out-striven by others; we shall not let them take more pains for earthly honors, than we do for that excellent glory which will crown all our desires.

(20) What pains some men take to go to hell, and shall not we take more pains to go to heaven? "They weary themselves to commit iniquity." Jer 9:5. Sinners hire themselves out in the devil's service. What pains some men take to satisfy their unclean lusts! They waste their estates, wear the shameful marks of their sin about them, and visit the harlot's house, though it stands the next door to hell. "Her house is the way to hell." Proverbs 7:27.

What pains do others take in persecuting the godly! Holiness is the mark they shoot at. The devil blows the horn and men run speedily to hell--as if they feared hell would be full before they could get there! When Satan had entered into Judas, how active was he! He went to the high priests, from them to the band of soldiers, and with them back again to the garden, and never left until he had betrayed Christ! How industrious were the idolatrous Jews! So fiercely were they bent upon their sin, that they would sacrifice their sons and daughters to their idol-gods. Jer 32:35. Do the ungodly take all these pains for hell—and shall not we take pains for the kingdom of heaven? The wicked have nothing to encourage them in their sins, they have all the threatenings of God as a flaming sword against them. Oh, let it never be said, that the ungodly serve the devil better--who rewards them only with fire and brimstone; than we serve God--who rewards us with a glorious kingdom!

(21) The labor we take for heaven is a labor full of pleasure. Proverbs 3:17. A man sweats at his recreation, tires himself with hunting—but there is a delight he takes in it which sweetens it. "I delight in the law of God after the inward man." (Gr. I take pleasure) Romans 7:22. Not only is the kingdom of heaven delightful—but the way there is also pleasurable. What a delight has a gracious soul in prayer! "I will make them joyful in my house of prayer." Isaiah 56:7. While a Christian weeps, joy drops with tears; while he is musing on God, he has such quickening of the Spirit, and, as it were, such transfigurations of soul, that he thinks himself half in heaven! "My soul shall be satisfied as with marrow and fatness, and my mouth shall praise you with joyful lips, when I remember you upon my bed," etc. Psalm 63:5, 6.

A Christian's work for heaven is like a bridegroom's work on the morning of the marriage-day, he puts on his vesture and wedding-robes in which he shall be married to his bride; so, in all the duties of piety, we are putting on those wedding robes in which we shall be married to Christ in glory. Oh, what solace and inward peace is there in close walking with God! "The work of righteousness shall be peace." Isaiah 32:17. Serving God is like gathering spices or flowers, wherein there is some labor—but the labor is recompensed with delight. Working for heaven is like digging in a gold mine; the digging is labor—but getting the gold is pleasure! O, then, let us bestir ourselves for the kingdom of heaven; it is a labor of pleasure. A Christian would not part with his joy for the most delicious music; he would not exchange his anchor of hope for a crown of gold. Well might David say, "In keeping your precepts there is great reward," not only after keeping your precepts—but in keeping them. Psalm 19:11. A Christian has both the spring-flowers and the crop; inward delight in serving God is the spring-flowers, in the kingdom of glory at last is the full crop.

(22) How industrious have the saints in former ages been! They thought they could never do enough for heaven; they could never serve God enough, love him enough. Augustine, "Lord, I have loved you too little!" What pains did Paul take for the heavenly kingdom. "Reaching forth unto those things which are before." Phil 3:13. The Greek word, to reach forth, signifies to stretch out the neck; a metaphor from racers, who strain every limb, and reach forward to lay hold on the prize. Anna, the prophetess, "departed not from the temple—but served God with fastings and prayers night and day." Luke 2:37. Basil, by much labor for the kingdom, exhausted his bodily strength. "Let racks, pulleys, and all torments come upon me," said Ignatius, "just so that I may win Christ." The industry and courage of former saints, who are now crowned with glory, should provoke our diligence, that so at last we may sit down with them in the kingdom of heaven.

(23) The more pains we take for heaven, the more welcome will death be to us. What is it that makes men so reluctant to die? They are like a tenant which will not go out of the house until the officer pulls him out. They do not like to hear of death. Why so? Because their conscience accuses them, that they have taken little or no pains for heaven; they have been sleeping when they should have been working—and now they are afraid lest death should carry them prisoners to hell. But he who has spent his time in serving God, can look death in the face with comfort. He was wholly taken up about heaven—shall now be taken up to heaven; he traded before in heaven, and now he shall go to live there. "I desire to depart, and to be with Christ." Phil 1:23. Paul had wholly laid himself out for God, and now he knew there was a crown laid up for him, and he longed to take possession.

Thus I have given you twenty-three persuasive or arguments to exert and put forth your utmost diligence for obtaining the kingdom of heaven. O that they were written in all your hearts, as with the point of a diamond! Because delays in these cases are dangerous, let me desire you to set upon this work for heaven at once. "I made haste, and delayed not to keep your commandments." Psalm 119:60. Many people are convinced of the necessity of looking after the kingdom of glory—but they say as those in Hag 1:2, "The time is not come." They adjourn and put off until their time has slipped away—and so they lose the kingdom of heaven. Beware of this fallacy. Delay strengthens sin, hardens the heart, and gives the devil fuller possession of a man.

"The king's business required haste." Just so, the business of salvation requires haste. 1 Sam 21:8. Do not put off an hour longer. [The fleeting hour flies on fickle wings.] What assurance have you, that you shall live another day? Have you any lease of life granted? Why then do you not immediately arise out of the bed of sloth, and put forth all your strength and effort, that you may possessed the kingdom of glory? Should not things of the highest importance be done first? Settling a man's estate, and clearing the title to his land, is not delayed—but done in the first place. What is there of such grand importance as the saving of your souls, and the gaining a kingdom? Therefore today hear God's voice; now mind eternity; now get your title to heaven cleared before the decree of death brings forth. What imprudence is it to lay the heaviest load upon the weakest horse! So it is to lay the heavy load of repentance on yourself—when you are enfeebled by sickness, the hands shake, the lips quiver, and the heart faints. O be wise in time; prepare now for the kingdom. If a man begins his voyage to heaven in the storm of death—it is a thousand to one—that he suffers an eternal shipwreck!

Use 6. For exhortation to those who have any good hope through grace. You who are the heirs of this kingdom—let me exhort you to six things:

(1) Often take a prospect of this heavenly kingdom. Climb up the celestial mount; take a turn, as it were, in heaven every day by holy meditation. "Walk about Zion, go around her, count her towers, consider well her ramparts, view her citadels." Psalm 48:12, 13. See what a glorious kingdom heaven is! Christian, show your heart the gates of pearl, the beds of spices, the clusters of grapes which grow in the paradise of God. Say, "O my soul, all this glory is yours! It is your Father's good pleasure to give you this kingdom." The thoughts of heaven are very delightful and ravishing. Can men of the world so delight in viewing their bags of gold, and fields of corn—and shall not the heirs of promise take more delight in contemplating the celestial kingdom? The serious meditation of the kingdom of glory would work these three effects:

1. Meditation on the heavenly kingdom, would put a damp and slur upon all worldly glory. To those who stand upon the top of the Alps—the great cities of Campania seem but small in their eye. Just so, could we look through the telescope of faith, and take a view of heaven's glory, how small and minute would all other things appear! Moses slighted the honors of Pharaoh's court, having an eye to the recompense of reward. Heb 11:26. When Paul had a vision of glory, and John was carried away in the Spirit, and saw the holy Jerusalem descending out of heaven, having the glory of God in it—how did the world appear in an eclipse to them!

2. Meditation on the heavenly kingdom, would much promote holiness in us. Heaven is a holy place: "an undefiled inheritance." 1 Peter 1:4. It is described by transparent glass, to denote its purity. Rev 21:21. Contemplating heaven would put us upon the study of holiness, because none but those who are holy, are admitted to that kingdom. Heaven is not like Noah's ark, into which came clean and unclean animals. Only the pure in heart shall see God. Matthew 5:8.

3. Meditation on the heavenly kingdom, would be a spur to diligence. [Glory possesses an immeasurable stimulus.] "Always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain." 1 Cor 15:58. When the mariner sees the haven, he plies harder with his oars. Just so, when we have a sight and prospect of glory, we should be much in prayer and watching; it should add wings to duty, and make the lamp of our devotion burn brighter.

(2) If you have hopes of this kingdom—be content though you have but a little of the world! Contentment is a rare thing, it is a jewel which few Christians wear; but if you have a grounded hope of heaven, it may work your heart to contentment. What though you have but little in possession, you have a kingdom in reversion! Were you to take an estimate of a man's estate, how would you value it? By what he has in his house, or by his land? Perhaps he has little money or jewels in his house—but he owns vast lands—there lies his worth. A believer has but a little oil in the cruse, and meal in the barrel—but he has a title to a kingdom, and may not this satisfy him? If a man who lived here in England, had a great estate beyond the seas, and perhaps had no more money at present but just to pay for his voyage, he is content; he knows when he comes to his estate he shall have money enough. Just so, you who are a believer have a kingdom befallen you; though you have but little in your purse—yet if you have enough for your voyage to heaven, it is sufficient. God has given you grace, which is the fore-crop, and will give you glory, which is the after-crop; and may not this make you content?

(3) If you have hope of this blessed kingdom—pray often for its coming. Say, "May Your kingdom come." Only believers can pray heartily for the hastening of the kingdom of glory.

They cannot pray that Christ's kingdom of glory may come, who never had the kingdom of grace set up in their hearts. Can the guilty prisoners pray that the trial may come?

They cannot pray heartily that Christ's kingdom of glory may come, who are lovers of the world. They have found paradise, they are in their kingdom already; this is their heaven, and they desire to hear of no other; they are of his mind who said, that if he might keep his cardinalship in Paris, he would give up his part in paradise.

They cannot pray heartily that Christ's kingdom of glory may come, who oppose his kingdom of grace, who break his laws, which are the scepter of his kingdom, who shoot at those who bear Christ's name and carry his colors. Surely these cannot pray that Christ's kingdom of glory may come, for then Christ will judge them; and if they say this prayer, they are hypocrites, they mean not what they speak.

But you who have the kingdom of grace set up in your hearts, pray much that the kingdom of glory may hasten; say, "May Your kingdom come." When this kingdom comes, then you shall behold Christ in all his embroidered robes of glory, shining ten thousand times brighter than the sun in all its meridian splendor. When Christ's kingdom comes, the bodies of the saints that sleep in the dust shall be raised in honor, and made like Christ's glorious body; then your souls like diamonds, shall sparkle with holiness; you shall never more have a sinful thought, you shall be as holy as the angels; you shall be as holy as you desire to be, and as holy as God would have you to be. Then you shall be in a better state than in innocence. Adam was created a glorious creature—but mutable; a bright star—but a falling star; but in the kingdom of heaven is a fixation of happiness. When Christ's kingdom of glory comes, you shall be rid of all your enemies; as Moses said, "The Egyptians whom you have seen to day, you shall see them no more forever." Exod 14:13. So those enemies who have ploughed on the backs of God's people, and made deep their furrows, when Christ shall come in his glory, you shall see no more. All Christ's enemies shall be "put under his feet." 1 Cor 15:25. Before the wicked are destroyed, the saints shall judge them. "Do you not know that the saints shall judge the world?" 1 Cor 6:2. It will cut the wicked to the heart that those whom they have formerly scorned and scourged, shall sit as judges upon them, and vote with Christ in his judicial proceedings. Oh, then, well may you pray for the hastening of the kingdom of glory, "May Your kingdom come."

(4) If you have any good hope of this blessed kingdom—be of a joyful, cheerful temper. Have you a title to a kingdom, and are sad? "We rejoice in hope of the glory of God." Romans 5:2. Christians, the trumpet is ready to sound, an eternal jubilee is at hand, when a freedom from sin shall be proclaimed; your coronation-day is coming. It is but putting off your clothes, and laying your head upon a pillow of dust—and you shall be enthroned in a kingdom, and invested with the embroidered robes of glory! Does not all this call for a cheerful spirit? Cheerfulness adorns religion. It is a temper of soul who Christ loves. "If you loved me, you would rejoice." John 14:28. It makes many suspect heaven is not so pleasant, when they see those who are going there sad. How does the heir rejoice in hope of the inheritance? Who should rejoice if not a believer, who is heir of the kingdom, and such a kingdom as eye has not seen? When the flesh begins to droop, let faith lift up its head, and cause a holy jubilation and rejoicing in the soul.

(5) Let the saints long to be in that blessed kingdom. Does not a prince who travels in foreign countries, long to be in his own nation, that he may be crowned? The bride desires the marriage day. "The Spirit and the bride say, "Come! Even so, come, Lord Jesus." Rev 22:17, 20. Surely our unwillingness to go hence, shows either the weakness of our faith in the belief of the heavenly kingdom, or the strength of our doubts whether we have an interest in it. Were our title to heaven more clear, we would need patience to be content to stay here any longer.

Again, our unwillingness to go hence, declares we love the world too much, and Christ too little. "Love," as Aristotle says, "desires union." Did we love Christ as we should, we should desire to be united to him in glory, when we might take our fill of love. Be humbled that you are so unwilling to go hence. Let us labor to arrive at that divine temper of soul, which Paul had: "Having a desire to depart and to be with Christ." Phil 1:23.

We are compassed with a body of sin; should we not long to shake off this viper? We are in Mesech, and the tents of Cedar, in a place where we see God dishonored. Should we not desire to be gone? We are in a valley of tears. Is it not better to be in a glorious kingdom? Here we are combating with Satan. Should we not desire to be called out of the bloody field, where the bullets of temptation fly so fast, that we may receive a victorious crown? O you saints, breathe after the heavenly kingdom. Though we should be willing to stay to do service—yet we should anxiously desire to be always sunning ourselves in the light of God's countenance. Think what it will be to be forever with the Lord! Are there any sweeter smiles or embraces than his! Is there any bed so soft as Christ's bosom! Is there any such joy as to have the golden banner of Christ's love displayed over us! Is there any such honor as to sit upon the throne with Christ! Rev 3:21. O, then, long for the celestial kingdom!

(6) Wait for this kingdom of glory. It is not incongruous or improper to long for heaven—yet wait for it. Long for it because it is a kingdom—yet wait your Father's good pleasure. God could bestow this kingdom at once—but he sees it good that we should wait awhile.

[1] Had we the kingdom of heaven as soon as ever grace is infused, then God would lose much of his glory. Where would be our living by faith, which is the grace that brings in the chief revenues of glory to God? Romans 5:20. Where would be our suffering for God, which is a way of honoring him which the angels in heaven are not capable of? Where would be the active service we are to do for God? Would we have God give us a kingdom, and we do nothing for him before we come there? Would we have rest before labor, a crown before victory? This were hypocritical. Paul was content to stay out of heaven awhile that he might be a means of bringing others there. Phil 1:24.

[2] While we wait for the kingdom, our grace is increasing. Every duty piously performed, adds a jewel to our crown. Do we desire to have our robes of glory shine brighter? Let us wait and work. The longer we wait for the principal, the greater will the interest be. As the farmer waits until the seed springs up, wait for the harvest of glory. Christ says, men ought to pray, and not to faint. Luke 18:1. So, wait, and faint not. Be not weary, the kingdom of heaven will make amends for waiting. "I have waited for your salvation, O Lord," said the dying patriarch. Gen 49:18.

Use 7. For comfort to the people of God.

(1) In all their sufferings. "The true saint," as Luther says, "is heir to the cross." Affliction is his portion, but this keeps him from fainting—that his sufferings bring a kingdom. "The hope of the kingdom of heaven," says Basil, "should soften and sweeten all our troubles." "If we suffer—we shall also reign with him." 2 Tim 2:12. It is but a short fight—but an eternal triumph. This light suffering produces an "eternal weight of glory." 2 Cor 4:17. The more weighty precious things are, the more they are worth, as the more weight in a crown of gold, the more it is worth. Did this heavenly glory last only for awhile only, it would much abate and embitter the joys of heaven; but it runs parallel with eternity. God will be a deep sea of blessedness, and the glorified saints shall forever bathe themselves in this ocean! One day's wearing the crown will abundantly pay for all the saints' sufferings; how much more when "they will reign forever and ever!" Revelation 22:5.

O let this be our support under all the calamities and sufferings in this life. What a vast difference is there between a believer's sufferings and his reward! "The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us." Romans 8:18. For a few tears--we shall receive rivers of pleasure! For mourning, white robes. This made the primitive Christians laugh at imprisonments, and snatch up torments as so many crowns. Though now we drink in a wormwood-cup, there is sugar in the bottom to sweeten it. "Fear not, little flock; for it is your Father's good pleasure to give you the kingdom!" Luke 12:32

(2) Comfort in death. That which takes away from God's children the terror of death, is that they are entering into the kingdom. No wonder if wicked men are appalled and terrified at the approach of death, for they die unpardoned. Death carries them to the jail, where they must lie forever, without bail or deliverance; but why should any of God's children be scared with thoughts of death? What hurt can death do to them—but lead them to a glorious kingdom! Faith gives a title to heaven—but death gives a possession of heaven. Let this be a gospel antidote to expel the fear of death. Let them fear death who do not fear sin; but let not God's children be over much troubled at the grim face of that messenger, which brings them to the end of their sorrow, and the beginning of their joy.

"Death is yours," it is a part of the believer's inventory. 1 Cor 3:22. Is a prince afraid to cross a narrow sea, who shall be crowned when he comes to shore? Death to the saints shall be an usher to bring them into the presence of the King of glory! This thought puts lilies and roses into the ghastly face of death, and makes it look amiable. Death brings us to a crown of glory which never fades away. The day of death is better to a believer than the day of his birth. Death is an entrance into a blessed eternity! Fear not death—but rather let your hearts revive when you think these rattling wheels of death's chariot are but to carry you home to an everlasting kingdom!

The Third Petition in the Lord's Prayer

"May your will be done on earth,
as it is in heaven." Matthew 6:10

This petition consists of two parts:
the matter—doing God's will;
the manner—as it is in heaven.

What is meant by the will of God? There is a twofold will.

(1) God's secret will, or "the will of his decree". We pray not that God's secret will may be done by us. This secret will cannot be known, it is locked up in God's own breast, and neither man nor angel has a key to open it!

(2) God's revealed will. This will is written in the book of Scripture, which is a declaration of God's will, and reveals what he would have us do in order to our salvation.

What do we pray for in these words, "May your will be done"?

We pray for two things:

1. For active obedience—that we may do God's will actively in what he commands.

2. For passive obedience—that we may submit to God's will patiently, in whatever he inflicts.

We pray that we may do God's will actively, subscribe to all his commands, believe in Jesus, which is the cardinal grace, and lead holy lives. This is the sum of all religion, the two tables epitomized, the doing God's will. "May your will be done." We must know his will before we can do it. Knowledge is the eye which must direct the foot of obedience. At Athens there was an altar set up, "To the unknown God." Acts 17:23. Knowledge is the pillar of fire to give light to practice; but though knowledge is requisite—yet the knowledge of God's will is not enough, without doing it. If one had a system of divinity in his head; if he had "all knowledge," yet, if obedience were lacking, his knowledge were lame, and would not carry him to heaven. 1 Cor 13:2. Knowing God's will may make a man admired—but it is doing it, which makes him blessed! Knowing God's will without doing it, will not crown us with eternal happiness.

[1] The bare knowledge of God's will is inefficacious, it does not better the heart. Knowledge alone is like a winter-sun, which has no heat or influence; it does not warm the affections, or purify the conscience. Judas was a great luminary, he knew God's will—but he was a traitor.

[2] Knowing without doing God's will, will make the case worse. It will heat hell the hotter. "That servant who knows his master's will and does not do what his master wants, will be beaten with many blows." Luke 12:47. Many a man's knowledge is a torch to light him to hell. You who have knowledge of God's will, but do not obey it—wherein do you excel the devil, who transforms himself into an angel of light? It is improper to call such Christians, who are knowers of God's will but not doers of it. It is improper to call him a tradesman who never wrought in his trade. Just so, to call him a Christian, who never wrought in the trade of true religion. Let us not rest in knowing God's will. Let it not be said of us, as Plutarch speaks of the Grecians, "They knew what was just—but did it not." Let us set upon the doing God's will. "May your will be done."

WHY is the doing God's will necessary?

(1) Out of equity. God may justly claim a right to our obedience. He is our Creator, and we have our being from him; and it is but just that we should do his will—at whose word we were created. God is our Benefactor. It is but just that, if he gives us our allowance, we should give him our allegiance.

(2) The great design of God in the Word is to make us doers of his will.

[1] All God's royal edicts and precepts are to bring us to be doers of his will. Why did take the effort to give us the copy of his law, and write it out with his own finger—but for this end? The Word of God is not only a rule of what we are to believe—but what we are to practice. "This day the Lord your God has commanded you to do these statutes; you shall therefore keep and do them." Deut 26:16. If you tell your children what is your mind, it is not only that they may know your will—but do it. God gives us his Word, as a master gives his scholar a copy, to write after it; he gives it as his will and testament, that we should be the executors to see it performed.

[2] The end of all God's promises is to draw us to do his will. The promises are loadstones to obedience. "A blessing if you obey;" as a father gives his son money to bribe him to obedience. Deut 11:27. "If you shall hearken unto the voice of the Lord your God, to do all his commandments, the Lord your God will set you on high above all the nations of the earth; blessed shall you be in the city and in the field." Deut 28:1, 3. The promises are a royal charter settled upon obedience.

[3] The threatenings of God, stand as the angel with a flaming sword to deter us from sin, and make us doers of his will. "A curse if you will not obey." Deut 11:28. "God shall wound the hairy scalp of such an one as goes on still in his trespasses." Psalm 68:21. These threatenings often take hold of men in this life; they are made examples, and hung up in chains to scare others from disobedience.

[4] All God's providence are to make us doers of his will. As he makes use of all the seasons of the year for harvest—so all his various providence are to bring on the harvest of obedience.

[5] Afflictions are said to be sent us to make us do God's will. "When Manasseh was in affliction, he besought the Lord, and humbled himself greatly." 2 Chron 33:12. The rod has this voice, "Be doers of God's will." Affliction is called a furnace. The furnace melts the metal, and then it is cast into a new mold. God's furnace is to melt us and mold us into obedience.

[6] God's mercies are to make us do his will. "I beseech you by the mercies of God, that you present your bodies a living sacrifice." Romans 12:1. Body is by synecdoche put for the whole man; if the soul should not be presented to God as well as the body, it could not be a reasonable service; therefore the apostle says, "I beseech you by the mercies of God, that you present your bodies a living sacrifice." Mercies are the strongest obligations to duty. "I drew them with cords of a man;" that is, with golden cords of my mercy. Hos 11:4. In a word, all that is written in the law or gospel tends to this, that we should be doers of God's will. "May your will be done."

(3) By doing the will of God, we evidence SINCERITY. As Christ said in another sense, "The works that I do, bear witness of me." John 10:25. It is not all our golden words--but our works--our doing

of God's will--which bears witness of our sincerity. We judge not the health of a man's body by his high color—but by the pulse of the arm, where the blood chiefly stirs. Just so, a Christian's soundness is not to be judged by his profession; but the estimate of a Christian is to be taken by his obediential acting, his doing the will of God. This is the best certificate and testimonial to show for heaven.

(4) Doing God's will propagates the GOSPEL. It is the diamond which sparkles in religion. Others cannot see that faith which is in the heart—but when they see we do God's will on earth, it makes them have a venerable opinion of the Christian religion, and become proselytes to it. Julian, in one of his epistles, writing to Arsatius, says, "that the Christian religion did much flourish, by the sanctity and obedience of those who professed it."

(5) By doing God's will, we show our love to Christ. "He who has my commandments, and keeps them—he it is that loves me." John 14:21. What greater love to Christ than to do his will, though it crosses our own? Everyone would be thought to love Christ; but, how shall it be known but by this? Do you do his will on earth? It is a vain thing for a man to say he loves Christ—when he slights his commands.

Not to do God's will on earth is a great evil.

Not to do God's will is SINFUL. We go against our prayers; we pray, "May your will be done," and yet we do not obey his will; we confute our own prayer! We go against our vow in baptism; we have vowed to fight under the Lord's banner, to obey his scepter, and this vow we have often renewed in the Lord's supper; if we do not God's will on earth, we break our vows, and God will indict us for perjury.

Not to do God's will is FOOLISH; because there is overcoming God. If we do not obey him, we cannot resist him. "Are we stronger than he?" 1 Cor 10:22. "Have you an arm like God?" Job 40:9. Can you measure arms with him? To oppose God, is as if a child should fight with an archangel! To oppose God, is as if a heap of briers should put themselves into a battalion against the blazing fire.

Not to do God's will is foolish; because, if we do it not, we do the devil's will. Is it not folly to gratify an enemy—to do his will, who seeks our ruin? But are any so wicked as to do the devil's will? Yes! "You are of your father the devil, and the lusts of your father you will do." John 8:44. When a man tells a lie, does he not do the devil's will? "Ananias, why has Satan filled your heart to lie to the Holy Spirit?" Acts 5:3.

Not to do God's will is DANGEROUS. It brings a spiritual suicide. If God's will is not done by us—he will have his will upon us! If we obey not his will in commanding, we shall obey it in perishing. "The Lord Jesus shall be revealed with his mighty angels, in flaming fire, taking vengeance on those who obey not the gospel." 2 Thess 1:7, 8. Either we must do his will, or suffer it!

(6) To do God's will is for OUR BENEFIT. It promotes our own self-interest. As if a king commands a subject to dig in a mine of gold, and gives him all the gold he had dug. God bids us do his will—for our own good. "And now, Israeli what does the Lord your God require of you—but to fear the Lord your God, to keep the commandments of the Lord, which I command you this day, for your good" Deut 10:13. It is God's will that we should repent, and this is for our good; for repentance ushers in remission of all our sins! "Repent, that your sins may be blotted out." Acts 3:19. It is God's will that we should believe; and why is it—but that we should be crowned with salvation! "He who believes, shall be saved." Mark 16:16. What God wills, is not so much our duty, as our privilege; he bids us obey his voice, and it is greatly for our good. "Obey my voice, and I will be your God." Jer 7:23. I will not only give you my angels to be your guard—but myself to be your portion; my spirit shall be yours to sanctify you; my love shall be yours to comfort you; my mercy shall be yours to save you; "I will be your God."

(7) To do God's will is our HONOR. A person thinks it an honor to have a king speak to him to do a thing. The angels count it their highest honor in heaven to do God's will. [They do not burden us but adorn us.] Salvian. To be employed in doing God's will is the highest honor that a mortal creature is capable of! Christ's precepts do not burden us—but adorn us!

(8) To do God's will on earth makes us LIKE CHRIST, and akin to him. It makes us like Christ. Is it not our prayer that we may be like Christ Jesus Christ did his Father's will. "I came down from heaven, not to do my own will—but the will of him who sent me." John 6:38. As God the Father and Christ have but one essence—so but one will. Christ's will was melted into his Father's. "My food is to do the will of him who sent me." John 4:34. By doing God's will on earth, we resemble Christ, nay, we are akin to him and are of the blood royal of heaven! Alexander called himself cousin to the gods; but what honor is it to be akin to Christ! "Whoever shall do the will of my Father who is in heaven—the same is my brother, and sister, and mother." Matthew 12:50. Did king Solomon rise off his throne to meet his mother and set her on a throne by him? 1 Kings 2:19. Such honor will Christ bestow on such as are doers of God's will; he will salute them as his kindred, and set them on a glorious throne in the amphitheater of heaven.

(9) Doing God's will on earth brings PEACE in life and death.

[1] Doing God's will brings peace in life. "In keeping your precepts, there is great reward," not only after keeping them—but in keeping them. Psalm 19:11. When we walk closely with God in obedience, there is a secret joy let into the soul—and how swiftly and cheerfully do the wheels of the soul move when they are oiled with the oil of gladness!

[2] Doing God's will brings peace in death. When Hezekiah thought he was about to die, what gave him comfort? That he had done the will of God. "Remember O Lord, I beseech you, how I have walked before you in truth, and have done that which is good in your sight." Isaiah 38:3. If anything make our pillow easy at death, it will be that we have endeavored to do God's will on earth. Did you ever hear any cry out on their death-bed, that they have done God's will too much? No! Has it not been, that they have done his will no more, that they came so short in their obedience? Doing God's will, will be both your comfort and your crown!

(10) If we are not doers of God's will, we shall be looked upon as despisers of his will. Let God say what he will—yet men will go on in sin, which is to condemn God. "Why does the wicked despise God?" Psalm 10:13. To despise God is worse than to rebel. The tribes of Israel rebelled against Rehoboam, because he made their yoke heavier. 1 Kings 12:16. But to despise God is worse: it is to slight him; it is to put a scorn upon him, and affront him to his face! Such an affront will make him draw his sword in vengeance!

In what MANNER are we to do God 's will, that we may find acceptance?

The manner of doing God's will is the chief thing. The schoolmen say well, "the manner of a thing, is as well required as the thing itself." If a man builds a house, and the owner does not like it—if it is not according to his mind—all his expenses are lost. Just so, if we do not God's will in the right manner, it is not accepted. We must not only do what he appoints—but as he appoints. Here lies the very life-blood of saving religion. It is a great question, therefore, "In what manner are we to do God's will that we may find acceptance?"

(1) We do God's will acceptably—when we do duties SPIRITUALLY. "We worship God in the spirit." Phil 3:3. To serve God spiritually, is to do duties from an inward principle. The Pharisees were very exact about the external part of God's worship. How zealous were they in the outward observation of the Sabbath, even charging Christ with the breach of it! But all this was external obedience only: there was nothing of spirituality in it. We do God's will acceptably when we serve him from a renewed principle of grace. A crab tree may bear fruit, as well as a good apple tree—but it is not so good fruit as the other, because it does not come from so sweet a root. Just so, an unregenerate person may do as much external obedience as a child of God—he may pray as much, hear as much—but his obedience is harsh and sour, because it does not come from the sweet and pleasant root of grace!

The inward principle of obedience is faith; therefore it is called "the obedience of faith." Romans 16:26. But why must this silver thread of faith run through the whole work of obedience? Because faith looks at Christ in every duty—it touches the hem of his garment; and through Christ, both the person and the offering are accepted. Eph 1:6.

(2) We do God's will acceptably—when we PREFER his will before all others. If God wills one thing, and man wills the contrary, we are not to obey man's will—but God's. "Whether it be right to hearken unto you more than unto God—you judge." Acts 4:19. God says, "You shall not make a graven image." King Nebuchadnezzar set up a golden image to be worshiped; but the three Hebrew children, or rather champions, resolved God's will should prevail, and they would obey him, though with the loss of their lives! "Be it known unto you, O king, that we will not serve your gods, nor worship the golden image which you have set up." Dan 3:18.

(3) We do God's will acceptably—when we do it as it is done in heaven, that is, as the ANGELS do it. To do God's will as the angels "marks our likeness to them, not our equality with them," Brugensis. It denotes this much, that we are to resemble them, and make them our pattern. Though we cannot equal the angels in doing God's will—yet we must imitate them; a child cannot write as well as the original—yet he copies and imitates it.

[1] We do God's will as the angels in heaven, when we do it REGULARLY, without wavering; when we go according to the divine institutions, not decrees of councils, or traditions of men. Angels do nothing but what is commanded; they are not for mere formal ceremonies. As there are statute laws in the land which bind—so the Scripture is God's statute law, which we must exactly observe. As the watch is set by the sundial—so our obedience is right when it goes by the sundial of the Word. If obedience has not the Word for its rule, it is not doing God's will—but our own; it is will-worship.

The Lord would have Moses make the tabernacle according to the pattern. Exodus 25:40. If Moses had left out anything or added anything to it, it would have been very provoking to God. To mix anything of our own devising in God's worship, is to go outside, yes, contrary to the pattern. His worship is the apple of his eye, that which he is the most tender of; and there is nothing he has more showed his displeasure against than corrupting his worship. How severely did he punish Nadab and Abihu for offering up strange fire, that is, such fire as God has not sanctioned! Lev 10:2. Whatever is not divinely appointed, is offering up strange fire. There is in many, a strange itch after superstition. They love a gaudy religion, and are more for the pomp of worship than the purity of worship; which cannot be pleasing to God. As if God were not wise enough to appoint the manner how he will be served, man will be so bold as to prescribe for him. To thrust human inventions into sacred things, is doing our will, not God's; and he will say, "Who has required this at your hand!" Isaiah 1:12. We do God's will as it is done in heaven when we do it regularly, when we reverence his institutions, and the mode of worship—which have the stamp of divine authority upon them.

[2] We do God's will as it is done by the angels in heaven, when we do it ENTIRELY, with nothing cut away—when we do all God's will. The angels in heaven do all that God commands; they leave nothing of his will undone. "You his angels, that do his commandments." Psalm 103:20. If God sends an angel to the virgin Mary—he goes on God's errand; if he gives his angels a charge to minister for the saints—they obey. Heb 1:14. It cannot stand with angelic obedience, to leave the least iota of God's will unfulfilled. It is to do God's will as the angels when we do all his will. This was God's charge to Israel. "Remember and do all my commandments." Numb 15:40, It is said of David, "I have found David, a man after my own heart, who shall fulfill all my will." (Gr. all my wills.) Acts 13:22. Every command has the same authority; and if we do God's will uprightly, we do it uniformly; we obey every part and branch of his will; we join first and second table. Surely we owe to God our Father, what the Papists say they owe to their false church, unlimited obedience. We must incline to every command, as the needle moves which ever way which the loadstone draws it.

Many do God's will by halves, they pick and choose in religion: in some tings they comply with God's will—but not in others. They are like a lame horse, which sets some of its feet on the ground—but favors one. He who is to play upon a lute, must strike upon every string, or he spoils all the music. God's commandments may be compared to a ten-stringed lute; we must obey his will in every command, strike upon every string, or we can make no good melody in piety. The badger has one foot shorter than the other—so hypocrites are shorter in some duties than others. Some will pray—but not give alms. Some hear the word—but not forgive their enemies. Others receive the sacrament—but not make restitution. How can they be holy—who are not just? Hypocrites profess fair—but when it comes to sacrificing the Isaac, crucifying the beloved sin, or parting with some of their estate for Christ, they pause and say, as Naaman, "In this thing—may the Lord pardon your servant." 2 Kings 5:18. This is far from doing God's will as the angels do. God does not accept, such as do his will by halves. If your servant should do some of your work which you command him—but not all—how would you like it?

But who is able to do all God's will?

Though we cannot obey all God's will legally, we may evangelically; which is:

(1) When we mourn that we can do God's will no better; when we fail we weep. Romans 7:24.

(2) When it is the desire of our soul to do God's whole will, "O that my ways were directed to keep your precepts." Psalm 119:5. What a child of God lacks in strength, he makes up in desire, [in great matters it is enough to have had the will.]

(3) When we endeavor as far as we are able, to do the whole will of God. When a father bids his child lift a heavy object—and the child is not able—but tries, and does his best, the father accepts it as if he had done it. Just so, to endeavor to do our best, is to do God's will evangelically. Though it be not to our satisfaction, it is to God's acceptance.

[3] We do God's will as it is done in heaven by the angels, when we do it SINCERELY and without pretense. To do God's will sincerely lies in two things, first, to do God's will out of a pure respect to his command. Abraham's sacrificing Isaac was contrary to flesh and blood. To sacrifice the son of his love, the son of the promise, and by no other hand but the father's own, was hard service; but, because God commanded it, and out of pure respect to the command, Abraham obeyed. This is to do God's will aright, when though we feel no present joy or comfort in duty—yet, because God commands we obey. Not comfort—but the command is the ground of duty. Thus the angels do God's will in heaven. His command is the weight that sets the wheels of their obedience going. Secondly, to do God's will sincerely, is to do it with a pure eye to his glory. The Pharisees did the will of God giving alms; but that which was a dead fly in the ointment, was that they did not aim at his glory—but vain glory; they blew a trumpet. Jehu did the will of God in destroying the Baal-worshipers, and God commended him for it; but because he aimed more at setting himself in the kingdom, than at the glory of God, God looked upon it as no better than murder, and said he would avenge the blood of Jezreel upon the house of Jehu. Hos 1:4. Let us look to our ends in obedience; though we shoot short, let us take a right aim. We may do God's will, and yet not with a perfect heart. "Amaziah did that which was right in the sight of the Lord—but not with a perfect heart." 2 Chron 25:2. The action was right for the matter—but his aim was not right; and the action which lacks good aim, lacks a good issue. He does God's will rightly that does it uprightly, whose end is to honor God and lift up his name in the world. A gracious soul makes God his center. As Joab, when he had taken Rabbah, sent for King David, that he might have the glory of the victory—so when a gracious soul has done any duty, it desires that the glory of all may be given to God. 2 Sam 12:27, 28. "That God in all things may be glorified." 1 Peter 4:11. It is to do God's will as the angels, when we not only advance his glory—but design his glory. The angels are said to cast their crowns before the throne. Rev 4:10. Crowns are signs of the greatest honor—but these the angels lay at the Lord's feet, to show they ascribe the glory of all they do to him.

[4] We do God's will as it is done in heaven by the angels when we do it WILLINGLY, and without complaint. The angels love to be employed in God's service. It is their heaven to serve God. They willingly descend from heaven to earth, when they bring messages from God, and glad tidings to the church. Heaven being a place of much joy, the angels would not leave it a minute were it not that they take such infinite delight in doing God's will. We resemble the angels when we do God's will willingly. "And you Solomon, my son, serve the Lord with a willing mind." 1 Chron 28:9. God's people are called a willing people; they give God a freewill offering; though they cannot serve him perfectly, they serve him willingly. Psalm 110:3.

A hypocrite may be able to do some right things—yet he has no delight in duty; he does it rather out of fear of hell than love to God. When he does God's will it is against his own will. Cain brought his sacrifice—but grudgingly; his worship was rather a task than an offering, rather penance than a sacrifice; he did God's will—but against his own will. We must be carried upon the wings of delight in every duty. Israel were to blow the trumpets when they offered burnt offerings. Num 10:10. This was to show their joy and cheerfulness in serving God. We must read and hear the Word with delight. "Your Words were found, and I ate them, and your Word was unto me the joy and rejoicing of my heart." Jer 15:16. A pious soul goes to the Word as to a feast, or as one would go with delight to hear music.

Sleidan reports that the Protestants of France had a church which they called paradise, because, when they were in the house of God, they thought themselves in paradise. The saints flock as doves to the windows of God's house. "Who are these that fly as the doves to their windows?" Isaiah 60:8. Not that a truly regenerate person is always in the same cheerful temper of obedience; he may sometimes find an indisposition and weariness of soul—but his weariness is his burden; he is weary of his weariness; he prays, weeps, uses all means to regain the alacrity and freedom in God's service that he was accustomed to have. To do God's will acceptably is to do it willingly. Delight in duty is better than duty itself. The musician is not commended for playing long—but well; it is not how much we do—but how much we love. "O, how love I your law!" Psalm 119:97. Love is as musk among linen, which perfumes it; it perfumes obedience, and makes it go up to heaven as a sweet incense. It is doing God's will as the angels in heaven do. They are ravished with delight while praising God; they are said to have harps in their hands, to signify their cheerfulness in God's service. Rev 15:2.

[5] We do God's will as the angels in heaven when we do it FERVENTLY, and without slackness. "Fervent in spirit, serving the Lord;" a metaphor taken from water when it seethes and boils over. Just so, our affections should boil over in zeal and fervor. Romans 12:11. The angels serve God with such fervor and intenseness that they are called seraphim, from a Hebrew word which signifies to burn, to show they are all on fire; they burn in love and zeal in doing God's will. Psalm 104:4. Grace turns a saint into a seraphim. Aaron must put burning coals to the incense. Lev 16:12. Incense was a type of prayer, burning coals of zeal, to show that the fire of zeal must be put to the incense of prayer. Formality starves duty. Is it like the angels—to serve God dully and coldly? Duty without fervor is as a sacrifice without fire. We should ascend to heaven in a fiery chariot of devotion.

[6] We do God's will as the angels in heaven when we give him the BEST in every service. "Out of all your gifts, you shall offer all the best thereof." Numb 18:29. "In the holy place shall you cause the strong wine to be poured unto the Lord for a drink offering." Numb 28:7. The Jews might not offer to the Lord, wine which was weak or mixed—but the strong wine, to imply that we must offer to God the best, the strongest of our affections. If the spouse had a cup more juicy and spiced, Christ should drink of that. "I would cause you to drink of spiced wine of the juice of my pomegranate." Canticles 8:2. Thus the angels in heaven do God's will; they serve him in the best manner; they give him their seraphic high stringed praises. Just so, he who loves God, gives him the cream of his obedience. God demanded the fat of all the sacrifice as his due. Lev 3:16. Hypocrites care not what services they bring to God; they think to put him off with anything; they put no cost in their duties. "Cain brought of the fruit of the ground." Gen 4:3. The Holy Spirit took notice of Abel's offering that it was costly. He "brought of the firstlings of his flock, and of the fat thereof." Gen 4:4. When he speaks of Cain's offering, he says only, "He brought of the fruit of the ground." We do God's will aright when we offer fat things, dedicate to him the best. Domitian would not have his image carved in wood or iron—but in gold. God will have the best we have—golden services.

[7] We do God's will as the angels in heaven when we do it READILY and swiftly. The angels do not dispute or reason the case—but soon as they have their charge and commission from God, they immediately obey. To show how ready they are to execute God's will, the cherubim, representing angels, are described with wings. Thus should we do God's will as the angels. As soon as ever God speaks the Word—we should be ambitious to obey. Alas! how long is it sometimes before we can get permission from our hearts to go to a duty! Christ went more readily to the cross—than we to the throne of grace! How many disputes and excuses have we! Is this to do God's will as the angels in heaven do it? O let us shake off this backwardness to duty, as Paul shook off the viper.

"Behold two women, and the wind was in their wings." Zech 5:9. Wings are swift—but wind in the wings is great swiftness; such readiness should be in our obedience. As soon as Christ commanded Peter to let down his net, he let it down, and you know what success he had. Luke 5:4. It was prophesied of such as were brought home to Christ, "As soon as they hear from me, they shall obey me." Psalm 18:44.

[8] We do God's will as the angels in heaven when we do it CONSTANTLY. The angels are never weary of doing God's will; they serve him day and night. Rev 7:15. Thus we should imitate them. "Blessed is he who does righteousness at all times." Psalm 106:3. Constancy crowns obedience. [The righteousness consists not in beginning but in completing the work.] Cyprian. Our obedience must be like the fire of the altar, which was continually kept burning. Lev 6:13. Hypocrites soon give over doing God's will. They are like chrysolite, which is of a golden color in the morning, very bright to look upon—but towards evening grows dull and loses its splendor. We should continue doing God's will, because of the great loss which will befall us if we do it not. There will be a loss of honor. "That no man take your crown;" implying, if the church of Philadelphia left off her obedience, she would lose her crown that is, her honor and reputation. Rev 3:2: Apostasy creates infamy. Judas came from an apostle to be a traitor, which was a dishonor. If we give over our obedience, it is a loss of all that has been already done; as if one should work in silver, and then pick out all the stitches. All a man's prayers are lost, all the Sabbaths he has kept are lost; he unravels all his good works. "All his righteousness that he has done shall not be mentioned." Ezek 18:24. He undoes all he has done; as if one drew a beautiful picture with the pencil, and then came with his sponge and wiped it out again. A loss of the soul and happiness. "We were in a fair way for heaven—but left off doing God's will, missed the excellent glory, and are plunged deeper in damnation." "It had been better not to have known the way of righteousness than, after they have known it, to turn from the holy commandment." 2 Peter 2:21. Therefore let us continue in doing God's will. Constancy sets the crown upon the head of obedience.

Use 1. For instruction.

(1) See hence our impotence. We have no innate power to do God's will. What need to pray, "May your will be done," if we have power of ourselves to do it? I wonder that free-willers pray this petition.

(2) If we are to do God's will on earth as it is done by the angels in heaven, see the folly of those who go by a wrong pattern. They do as most of their neighbors do: if they talk vain on the Sabbath, if now and then they swear an oath, it is the custom of their neighbors to do so; but we are to do God's will, as the angels in heaven. We must make the angels our patterns, and not our neighbors. If our neighbors do the devil's will—shall we do so too? If our neighbors go to hell—shall we go there too for company?

(3) See here that which may make us long to be in heaven, where we shall do God's will perfectly, as the angels do. Alas! how defective are we in our obedience here! How far we fall short! We cannot write a line of holiness without blotting. Our holy things are blemished like the moon, which, when it shines brightest, has a dark spot in it; but in heaven we shall do God's will perfectly, as the angels in glory.

Use 2. For reproof.

(1) It reproves such as do not God's will. They have a knowledge of God's will—but though they know it, they do it not. They know what God would have them avoid. They know they should not swear. "Swear not at all." Matthew 5:34. "Because of swearing the land mourns." Jer 23:10. Yet, though they pray "hallowed be your name," they profane it by shooting oaths, like bullets against heaven. They know they should abstain from fornication and uncleanness—yet they cannot but bite at the devil's hook—if he baits it with flesh. Jude 7.

They know what God would have them practice—but they "Leave undone those things which they ought to have done." They know it is the will of God they should be true in their promises, just in their dealings, good in their relations; but they do it not. They know they should read the Scriptures, consult with God's oracles—but the Bible, like rusty armor, is hung up, and seldom used; they look softener upon a pack of cards—than upon a Bible. They know their houses should be nurseries of piety—yet they have no piety in them; they do not perfume their houses with prayer. What hypocrites are those who kneel down in the church, and lift up their eyes to heaven and say, "May your will be done," and yet have no care at all to do God's will! What is this, but to hang out a flag of defiance against heaven! Rebellion is as the sin of witchcraft.

(2) It reproves those who do not God's will in a right acceptable manner. They do not God's will entirely. They will obey him in some things—but not in others; as if a servant should do some of your work you command him—but not all. Jehu destroyed the idolatry of Baal—but let the golden calves of Jeroboam stand. 2 Kings 10:28, 29. Some will observe the duties of the second table—but not the first. Others make a high profession, as if their tongues had been touched with a coal from God's altar—but live idly; of whom the apostle thus complains: "We hear there are some which walk among you disorderly, working not at all." 2 Thess 3:11. Living by faith, and living in a vocation, must go together. It is an evil thing not to do all God's will.

They do not God's will ardently, nor cheerfully. They do not put hot coals to the incense; they bring their sacrifice—but not their heart. This is far from doing God's will as the angels. How can God like heartless service? How can he mind our duties, when we ourselves do not mind them?

Use 3. For examination.

Let us examine all our actions, whether they are according to God's will. The will of God is the rule and standard: it is the sun-dial by which we must regulate all our actions. He is no good workman who does not work by rule. Just so, he can be no Christian who goes not according to the rule of God's will. Let us examine our actions whether they square with, and agree to the will of God. Are our speeches according to his will? Are our words savory, being seasoned with grace? Is our apparel according to God's will? "In like manner I want women to adorn themselves in modest apparel," not wanton and garish. 1 Tim 2:9. Is our diet according to God's will? Do we hold the golden bridle of temperance, and only take so much as may rather satisfy nature than surfeit it? Too much oil chokes the lamp. Is our whole behavior according to God's will? Are we patterns of prudence and piety? Do we shine as bright lights in the dark world? We pray, "May your will be done as it is in heaven." Are we like our pattern? Would the angels do this if they were on earth? Would Jesus Christ do this? It is to be like Christ—when we live our prayer, and our actions are the counterpart of God's will.

Use 4. For exhortation.

Let us be doers of the will of God, "May your will be done." It is our wisdom to do God's will. "Keep and do these statutes, for this is your wisdom." Deut 4:6. Further, it is our safety. Has not misery always attended the doing our own will, and happiness the doing of God's will?

(1) Misery has always attended the doing our own will. Our first parents left God's will to fulfill their own, in eating the forbidden fruit; and what came of it? The apple had a bitter core in it! They purchased a curse for themselves, and all their posterity. King Saul left God's will to do his own; he spared Agog and the best of the sheep, and what was the outcome—but the loss of his kingdom?

(2) Happiness has always attended the doing God's will. Joseph obeyed God's will, in refusing the embrace of his mistress; and was not this his preferment? God raised him to be the second man in the kingdom. Daniel did God's will contrary to the king's decree; he bowed his knee in prayer to God, and did not God make all Persia bow their knees to Daniel?

(3) The way to have our will—is to do God's will. Would we have a blessing in our estate? Let us do God's will. "You will experience all these blessings if you obey the Lord your God: You will be blessed in your towns and in the country. You will be blessed with many children and productive fields. You will be blessed with fertile herds and flocks. You will be blessed with baskets overflowing with fruit, and with kneading bowls filled with bread. You will be blessed wherever you go, both in coming and in going. The Lord will conquer your enemies when they attack you. The Lord will bless everything you do and will fill your storehouses with grain. The Lord your God will bless you in the land he is giving you. If you obey the commands of the Lord your God and walk in his ways, the Lord will establish you as his holy people as he solemnly promised to do." Deuteronomy 28:2-9. This is the way to have a good harvest. Would we have a blessing in our souls? Let us do God's will. "Obey my voice, and I will be your God." Jer 7:23. "I will bestow myself upon you, as an everlasting portion; my grace shall be yours to sanctify you, my mercy shall be yours to save you!" You see you lose nothing by doing God's will; it is the way to have your own will. Let God have his will in being obeyed, and you shall have your will in being saved.

How shall we do God's will aright?

(1) Get sound knowledge. We must know his will before we can do it; knowledge is the eye to direct the foot of obedience. The Papists make ignorance the mother of devotion; but Christ makes ignorance the mother of error. "You are in error, not knowing the Scriptures." Matthew 22:29. We must know God's will before we can do it aright. Affection without knowledge, is like a horse full of heart—but his eyes are put out.

(2) If we would do God's will aright, let us labor for self-denial. Unless we deny our own will, we shall never do God's will. His will and ours are like the wind and tide when they are contrary. He wills one thing, we will another; he calls us to be crucified to the world, by nature we love the world; he calls us to forgive our enemies, by nature we bear malice in our hearts. His will and ours are contrary, and until we can cross our own will, we shall never fulfill his will.

(3) Let us get humble hearts. Pride is the spring of disobedience. "Who is the Lord, that I should obey his voice?" Exod 5:2. A proud man thinks it below him, to stoop to God's will. Be humble. The humble Christian says, "Lord what will you have me to do?" He puts, as it were, a blank paper into God hand; and bids him write what he will, and he will subscribe to it.

(4) Beg grace and strength of God to do his will. "Teach me to do your will;" as if David had said, Lord, I need not be taught to do my own will, I can do it fast enough—but teach me to do your will. Psalm 143:10. And that which may add wings to prayer, is God's gracious promise, "I will put my Spirit within you, and cause you to walk in my statutes." Ezek 36:27. If the loadstone draws the iron, it is not hard for the iron to move. Just so, if God's Spirit enables, it will not be hard—but rather delightful to do God's will.

II. We pray that we may have grace to submit to God's will patiently, in whatever he inflicts. The text is to be understood as well of suffering God's will, as of doing it. Just so, the most judicious interpreters understand the text. A Christian, when under any disastrous providence, should lie quietly at God's feet, and say, "May your will be done."

What this patient submission to God's will is not?

There is something that looks like patience which is not: as when a man bears a thing because he cannot help it; he takes affliction as his fate and destiny, therefore he endures quietly what he cannot avoid—this is necessity rather than patience.

What accompanies patient submissions to God's will?

(1) A Christian may be deeply sensible of affliction, and yet patiently submit to God's will. We ought not to be Stoics, insensible and unconcerned with God's dealings; like the sons of Deucalion, who, as the poets say, were begotten of a stone. Christ was sensible when he sweat great drops of blood—but there was submission to God's will. "Nevertheless, not as I will—but as you will." Matthew 26:39. We are bid to humble ourselves under God's hand, which we cannot do unless we are sensible of it. 1 Peter 5:6.

(2) A Christian may weep under an affliction, and yet patiently submit to God's will. God allows tears. It is a sin to be "without natural affection." Romans 1:31. Grace makes the heart tender; [grief which is held in, chokes the heart]; weeping gives vent to sorrow; [grief is poured out in tears.] Joseph wept over his dead father; Job, when he had much ill news brought him at once, tore his mantle, as an expression of grief—but did not tear his hair in anger. Worldly grief, however, must not be immoderate; a vein may bleed too much; the water rises too high when it overflows the banks.

(3) A Christian may complain in his affliction, and yet be submissive to God's will. "I cry out to the Lord; I plead for the Lord's mercy. I pour out my complaints before him and tell him all my troubles." Psalm 142:1, 2. We may, when under oppression, tell God how it is with us, and desire him to write down our injuries. Shall not the child complain to his father when he is wronged? Holy complaint may agree with patient submission to God's will; but though we may complain to God, we must not complain of God.

What is inconsistent with patient submission to God's will?

(1) DISCONTENT with God's dealings in providence. Discontent has a mixture of grief and anger in it—and both these must needs raise a storm of passion in the soul. When God has touched the apple of our eye, and smitten us in that we loved—we are huffy and sullen, and he has not a good look from us. We are like a petulant bird which is angry, and beats herself against the cage. Gen 4:6.

(2) MURMURING is not consistent with submission to God's will. Murmuring is the height of impatience, it is a kind of mutiny in the soul against God. "The people began to murmur against God." Numb 21:5. When a cloud of sorrow is gathered in the soul, and it not only drops in tears—but out of it come hailstones, murmuring words against God, this is far from patient submission to his will. When water is hot the scum boils up; when the heart is heated with anger against God, then murmuring boils up.

[1] Murmuring springs from pride. Men think they have deserved better at God's hand; and, when they begin to swell, they spit poison!

[2] Murmuring springs from distrust. Men do not believe that God can make a cordial out of poison—that he cannot bring good out of all their troubles, therefore they murmur. "They believed not his word—but murmured." Psalm 106:24, 25. Men murmur at God's providence because they distrust his promises. God has much ado to bear this sin. Numb 14:27. It is far from submission to God's will.

(3) DISQUIETNESS cannot agree with quiet submission to God's will. As when a man says, I am so encompassed with trouble that I know not how to get out; head and heart are so taken up, that I am not fit to pray. When the strings of a lute are snarled, the lute can make no good music. Just so, when a Christian's spirits are perplexed and disturbed, he cannot make melody in his heart to the Lord. To be under discomposure of mind, is as when an army is routed, one runs this way and another that way—and all is in disorder. Just so, when a Christian is in a hurry of mind, his thoughts run up and down distracted, as if he were undone, which cannot consist with patient submission to God's will.

(4) SELF-JUSTIFICATION cannot agree with submission to God's will; when, instead of being humbled under God's hand, a person justifies himself. A proud sinner stands upon his own defense, and is ready to accuse God of unrighteousness, which is, as if we should charge the sun with darkness. This is far from submission to God's will. God smote Jonah's gourd, and he stood upon his own vindication. "I do well to be angry, even unto death!" Jonah 4:9. What! to be angry with God—and to justify this! "I do well to be angry!" This was strange to come from a prophet, and was far from the prayer Christ taught us, "May your will be done."

What is patient submission to God's will?

It is a gracious frame of soul, whereby a Christian is content to be at God's disposal, and acquiesces in his wisdom. "It is the Lord's will—let him do what he thinks best." 1 Sam 3:18. "The will of the Lord be done." Acts 21:14. That I may further illustrate this, I shall show you wherein this submission to the will of God lies. It lies chiefly in three things:

(1) Patient submission to God's will, lies in acknowledging God's hand; seeing God in the affliction. "Affliction does not spring from the soil, and trouble does not sprout from the earth." Job 5:6. Affliction does not come by chance. Job eyed God in all that befell him. "The Lord gave me everything I had, and the Lord has taken it away. Praise the name of the Lord!" Job 1:21. He complains not of the Chaldeans, or the influence of the planets. Job looks beyond second causes, he sees God in the affliction. "The Lord has taken it away." There can be no submission to God's will—until there is an acknowledging of God's hand in the affliction.

(2) Patient submission to God's will, lies in justifying God. "O my God, I cry but you hear not," you turn a deaf ear to me in my affliction. Psalm 22:2. "But you are holy;" ver 3. God is holy and just, not only when he punishes the wicked—but when he afflicts the righteous. Though he puts wormwood in our cup—yet we vindicate him, and proclaim his righteousness. When Mauricius, the emperor, saw his son slain before his eyes, he exclaimed, "Righteous are you, O Lord, in all your ways." We justify God, and confess he punishes us less than we deserve. "Now we are being punished because of our wickedness and our great guilt. But we have actually been punished far less than we deserve." Ezra 9:13.

(3) Patient submission to God's will, lies in accepting the punishment. "And they then accept of the punishment of their iniquity." Lev 26:41. Accepting the punishment, is receiving all that God does in good part. He who accepts of the punishment says, "Good is the rod of the Lord;" he kisses the rod, yes, blesses God that he would use such a merciful severity, and rather afflict him than lose him.

Patient submission to God's will in affliction shows a great deal of wisdom and piety. The skill of a pilot is most discerned in a storm—so a Christian's grace in the storm of affliction. Submission to God's will is most requisite for us while we live in this world. In heaven there will be no more need of patience, than there is need of the starlight when the sun shines. In heaven there will be all joy, and what need of patience then? It requires no patience to wear a crown of gold; but while we live here in a valley of tears, patient submission to God's will is much needed. "You have need of patience." Heb 10:36.

The Lord sometimes lays heavy afflictions upon us. "Your arrows have struck deep, and your blows are crushing me." Psalm 38:2. God sometimes melts his people in a furnace. He sometimes lays many afflictions upon us. "He multiplies my wounds." Job 9:17. God shoots many kinds of arrows.

(1) Sometimes God afflicts with POVERTY. The widow had nothing left—but a pot of oil. 2 Kings 4:2. Poverty is a great affliction. To have an estate reduced almost to nothing, is hard to flesh and blood. "The Almighty has made life very bitter for me. I went away full, but the Lord has brought me home empty." Ruth 1:20, 21.

This exposes to contempt. When the prodigal was poor, his brother was ashamed to own him. "This your son;" he said not, this my brother—but this your son; he scorned to call him brother. Luke 15:30. When the deer is shot and bleeds, the rest of the herd push it away—so when God shoots the arrow of poverty at one, others are ready to push him away. When Terence was grown poor, his friend Scipio cast him off. The poets write that Jupiter's daughters had no suitors, because they lacked a dowry.

(2) God sometimes afflicts with REPROACH. Such as have the light of grace shining in them may be eclipsed in their name. The primitive Christians were reproached, as if they were guilty of incest. Luther was called a trumpeter of rebellion. David calls reproach heart-breaking. Psalm 69:20. God often lets his dear saints be exercised with this. Dirt may be cast upon a pearl, and those names may be blotted which are written in the book of life. Piety shields from hell—but not from slander.

(3) God sometimes afflicts with the DEATH of loved ones. "Son of man, I am going to take away your dearest treasure. Suddenly she will die." Ezek 24:16. This is like pulling away a limb from the body. He takes away a holy child: Jacob's life was bound up in Benjamin. Gen 44:30. That which is worse than the loss of children is, when they are continued as living crosses; where the parents expected honey, there to have wormwood. What greater trial to a godly parent, than a child who disclaims his father's God? A corrosive applied to the body may do well—but a bad child is a corrosive to the heart. Such an foul son had David, who conspired treason, and would not only have taken away his father's crown—but his life.

(4) God sometimes afflicts with INFIRMITY of body. Sickness takes away the comfort of life. Sometimes God lets the infirmity continue long. Some diseases are chronic, which linger and hang about the body for many years. The Lord is pleased to exercise many of His precious ones with chronic affliction.

God tries His people with various afflictions--so that they have need of patient submission to His will. He who has many bullets shot at him, needs armor. Just so, when divers afflictions assault, we need patience as proof armor.

Use 1. For reproof. It reproves such as have not yet learned this part of the Lord's prayer: "May your will be done;" they have only said it—but not learned it. If things are not according to their mind, if the wind of Providence crosses the tide of their will, they are discontented and grumbling. Where is now submission of will to God? To be displeased with God if things do not please us, is this to lie at God's feet, and acquiesce in his will? It is a very bad temper of spirit, and God may justly punish us by letting us have our will. Rachel cried, "Give me children, or else I die." Gen 30:1. God let her have a child—but it cost her her life. Gen 35:18. Israel was not content with manna—but they must have quail, and God punished them by letting them have their will. "There went forth a wind from the Lord and brought quails; and while the flesh was yet between their teeth, the wrath of the Lord was kindled against them, and the Lord smote the people with a very great plague." Numb 11:31, 33. They had better been without their quails than had such sour sauce with them. Many have importunately desired the life of a child, and could not bring their will to God's to be content to part with it; and the Lord has punished them by letting them have their will; for the child has lived and been a burden to them. Seeing their wills crossed God, their child shall cross them.

Use 2. For exhortation. Let us be exhorted, whatever troubles God exercises us with—to resign up our wills to him, and say, "May your will be done." Which is fittest—that God should bring his will to ours, or we bring our wills to his? Say as Eli, "It is the Lord's

will--let Him do what He thinks best," and as David, "Behold, here am I; let him do to me as seems good unto him." 1 Sam 3:18. 2 Samuel 15:26. It was the saying of Harpulas, "That pleases me—which pleases the king;" so should we say, "that which pleases—God pleases us." "May your will be done." Some have not yet learned this art of submission to God; and truly he who lacks patience in affliction is like a soldier in battle who lacks armor.

When do we not submit to God 's will in affliction as we ought?

(1) When we have hard thoughts of him, and our hearts begin to swell against him.

(2) When we are so troubled at our present affliction that we are unfit for duty. We can mourn as doves—but not pray or praise God. We are so discomposed that we are not fit to hearken to any good counsel. "They hearkened not unto Moses, for anguish of spirit." Exod 6:9. Israel was so full of grief under their burdens, that they minded not what Moses said, though he came with a message from God to them; "They hearkened not unto Moses, for anguish of spirit."

(3) We do not submit as we ought to God's will when we labor to break loose from affliction by indirect means. Many, to rid themselves out of trouble, run themselves into sin. When God has bound them with the cords of affliction—they go to the devil to loosen their bands! Better it is to stay in affliction, than to sin ourselves out of it. O let us learn to stoop to God's will in all afflictive providence.

But how shall we bring ourselves, in all occurrences of providence, patiently to acquiesce in God's will, and say, "May your will be done"?

The MEANS for a quiet resignation to God's will in affliction are:

[1] Judicious consideration. "In the day of adversity consider." Eccl 7:14. When anything burdens us, or runs cross to our desires, did we but sit down and consider, and weigh things in the balance of judgment, it would much quiet our minds, and subject our wills to God. Consideration would be as David's harp, to charm down the evil spirit of frowardness and discontent.

But what should we consider?

That which should make us submit to God in affliction, and say, "May your will be done," is:

(1) Consider that the present state of life is subject to afflictions, as a seaman's life is subject to storms. [No one escapes bearing the lot which all suffer.] "Man is born to trouble as surely as sparks fly upward;" he is heir apparent to it. Man comes into the world with a cry—and goes out with a groan! Job 5:7. The world is a place where much wormwood grows. "He has filled me with bitterness (Heb with bitternesses); he has made me drunken with wormwood." Lam 3:15. Troubles arise like sparks out of a furnace. Afflictions are some of the thorns which the earth after the curse brings forth. We may as well think to stop the chariot of the sun when it is in its swift motion, as put a stop to trouble. The consideration of a life exposed to troubles and sufferings, should make us say with patience, "May your will be done." Shall a mariner be angry that he meets with a storm at sea?

(2) Consider that God has a special hand in the disposal of all occurrences. Job eyed God in his affliction. "The Lord has taken away;" chap 1:21. He did not complain of the Sabeans, or the influences of the planets; he looked beyond all second causes; he saw God in the affliction, and that made him cheerfully submit; he said, "Blessed be the name of the Lord." Christ looked beyond Judas and Pilate to God's determinate counsel in delivering him up to be crucified, which made him say, "Father, not as I will—but as you will." Acts 4:27, 28, Matthew 26:39. It is vain to quarrel with instruments. Wicked men are but a rod in God's hand! "O Assyria, the rod of my anger." Isaiah 10:5. Whoever brings an affliction—God sends it! The consideration of this should make us say, "May your will be done;" for what God does he sees a reason for. We read of a wheel within a wheel. Ezek 1:16. The outward wheel, which turns all, is providence; the wheel within this wheel is God's decree; this believed, would rock the heart quiet. Shall we mutiny at that which God does? We may as well quarrel with the works of creation as with the works of providence.

(3) Consider that there is a NECESSITY for affliction. "If need be, you are in heaviness." 1 Peter 1:6. It is needful that some things are kept in brine. Afflictions are needful upon several accounts.

[1] To keep us humble. Often there is no other way to have the heart low—but by being brought low. When Manasseh "was in affliction, he humbled himself greatly." 2 Chron 33:12. Corrections are corrosives to eat out the proud flesh. "Remembering my misery, the wormwood and the gall, my soul is humbled in me." Lam 3:19, 20.

[2] It is necessary that there should be affliction; for if God did not sometimes bring us into affliction, how could his power be seen in bringing us out? Had not Israel been in the Egyptian furnace, God had lost his glory in their deliverance.

[3] If there were no affliction, then many parts of Scripture could not be fulfilled. God has promised to help us to bear affliction. Psalm 37:24, 39. How could we experience his supporting us in trouble—if we did not sometimes meet with it? God has promised to give us joy in affliction. John 16:20. How could we taste this honey of joy—if we were not sometimes in affliction? Again, he has promised to wipe away tears from our eyes. Isaiah 25:8. How could he wipe away our tears in heaven—if we never shed any? So that, in several respects, there is an absolute necessity that we should meet with affliction; and shall not we quietly submit, and say, "Lord, I see there is a necessity for it?" "May your will be done!"

(4) Consider that we have brought our troubles upon ourselves; we have put a rod into God's hand to chastise us. Christian, God lays your afflictive cross on you—but it is of your own making. If a man's field is full of tares, it is what he has sown in it. If you reap a bitter crop of affliction, it is what you yourself have sown. The cords which pinch you are of your own twisting. If children will eat green fruit—they may blame themselves if they are sick; and if we eat the forbidden fruit, no wonder that we feel it gripe. Sin is the Trojan horse which lands a multitude of afflictions upon us. "Your own conduct and actions have brought this upon you. This is your punishment. How bitter it is! How it pierces to the heart!" Jeremiah 4:18. If we by sin run ourselves into arrears with God, no wonder if he sets affliction as a sergeant on our back, to arrest us. This should make us patiently submit to God in affliction, and say, "May your will be done." We have no cause to complain of God; it is nothing but what our sins have merited. "Have not you procured this unto yourself?" Jer 2:17. The afflictive cross, though it be of God's laying, is of our making. Say, then, as Micah (chap 7:9), "I will bear the indignation of the Lord, because I have sinned against him." "Whatever a man sows he will also reap." Galatians 6:7.

(5) Consider that God is about to prove and TEST us. "For you, O God, tested us; you refined us like silver. You brought us into prison and laid burdens on our backs." Psalm 66:10, 11. If there were no affliction, how could God have an opportunity to try men? Hypocrites can serve in a pleasure boat: they can serve God in prosperity; but when we can keep close to him in times of danger, when we can trust him in darkness, and love him when we have no smile, and say, "May your will be done," that is the trial of sincerity! God is only trying us; and what hurt is there in that? What is gold the worse for being tried?

(6) Consider that in all our afflictions, God has kindness for us. As there was no night so dark, but Israel had a pillar of fire to give light—so there is no condition so cloudy, but we may see that which gives light of comfort. David could sing of mercy and judgment. Psalm 101:1. It should make us cheerfully submit to God's will, to consider that in every afflictive path of providence, we may see his footstep of kindness.

There is kindness in affliction, when God seems most unkind.

[1] There is kindness in affliction—in that there is love in it. God's rod and his love may stand together. "Whom the Lord loves, he chastens." Heb 12:6. As when Abraham lifted up his hand to sacrifice, Isaac loved him. Just so, when God afflicts his people, and seems to sacrifice their outward comforts, he loves them. The farmer loves his vine when he cuts it and makes it bleed; and shall not we submit to God? Shall we quarrel with that which has kindness in it, which comes in love? The surgeon binds the patient, and lances him—but no wise man will quarrel with him, because it is in order to a cure.

[2] There is kindness in affliction—in that God deals with us as his children. "If you endure chastening, God deals with you as with sons." Heb 12:7. God has one Son without sin—but no son without stripes! Affliction is a badge of adoption. Says Tertullian, "Affliction is God's seal by which he marks us for his own." When Munster, that holy man, lay sick, his friends asked him how he did? He pointed to his sores, saying, "these are the jewels with which God decks his children!" Shall not we then say, "Lord, there is kindness in the cross, you treat us as your children. The rod of discipline is to fit us for the inheritance. May your will be done."

[3] In kindness God in all our afflictions, has left us a promise. So that in the most cloudy providence, the promise appears as the rainbow in the cloud. Then we have God's promise to be with us. "I will be with him in trouble." Psalm 91:15. It cannot be ill with that man with whom God is; I will be with him, to support, sanctify, and sweeten every affliction. I had rather be in prison and have God's presence, than be in a palace without it.

We have the promise that he will not lay more upon us than he will enable us to bear. 1 Cor 10:13. He will not try us beyond our strength; either he will make the yoke lighter—or our faith stronger. Should not this make us submit our wills to his, when afflictions have so much kindness in them? In all our trials he has left us promises, which are like manna in the wilderness.

[4] It is great kindness that all troubles that befall us shall be for our profit. "God disciplines us for our profit." Heb 12:10.

What profit is in affliction?

Afflictions are disciplinary, they teach us. They are the school of the cross. Many psalms have the inscription, Maschil, a psalm giving instruction. Just so, affliction has the inscription Maschil upon it, an affliction giving instruction. "Pay attention to the rod and the One who ordained it." Micah 6:9. Luther says he could never rightly understand some of the psalms until he was in affliction. Gideon "took thorns from the wilderness, and briers, and with them he taught the men of Succoth." Judges 8:16. God by the thorns and briers of affliction teaches us.

1. Affliction shows us more of our own hearts. Water in a glass looks clear; but set it on the fire, and the scum boils up. Just so, when God sets us upon the fire, corruption boils up which we did not discern before. Sharp afflictions are to the soul as a soaking rain to the houses; we do not know that there are holes in the roof until the shower comes—but then we see it drop down here and there. Just so, we do not know what unmortified lusts are in the soul, until the storm of affliction comes; then we find unbelief, impatience, carnal fear, dropping down in many places. Affliction is a sacred eye-salve, it clears our eye-sight. The rod gives wisdom.

Affliction brings those sins to remembrance which we had buried in the grave of forgetfulness. Joseph's brethren, for twenty years, were not at all troubled for their sin in selling their brother; but when they came into Egypt, and began to be in straits, their sin came to their remembrance, and their hearts smote them. "They said one to another, we are truly guilty concerning our brother!" Gen 42:21. When a man is in distress, his sin comes fresh into his mind; conscience makes a rehearsal-sermon of all the evils which have passed in his life; his waste of precious time, his slighting of the Word, come to remembrance, and he goes out with Peter and weeps bitterly. Thus the rod gives wisdom, shows the hidden evil of the heart, and brings former sins to remembrance.

2. Affliction quickens the spirit of prayer. [the righteous are afflicted that in their affliction they may pray.] Jonah was asleep in the ship—but at prayer in the whale's belly. Perhaps in a time of health and prosperity we prayed in a cold and formal manner, we put no coals to the incense; we scarcely minded our own prayers, and how should God mind them? God sends some affliction or other to stir us up to take hold of him. When Jacob was in fear of his life by his brother, he wrestled with God, and wept in prayer, and would not leave him until he blessed him. Hos 12:4. It is with many of God's children as with those who formerly had the sweating sickness in this land, it was a sleepy disease, if they slept they died; therefore, to keep them waking, they were smitten with rosemary branches. Just so, the Lord uses affliction as a rosemary branch to keep us from sleeping, and to awaken a spirit of prayer. "They poured out a prayer, when your chastening was upon them;" now their prayer pierced the heavens. p 26:16. In times of trouble we pray feelingly, and we never pray so fervently as when we pray feelingly; and is not this for our profit?

3. Affliction is a means to purge out our sins. "By this therefore shall the iniquity of Jacob be purged." Isaiah 27:9. Affliction is God's purgative to expel the noxious humor, it cures the pestilence of pride, the fever of lust; and is not this for our profit? Affliction is God's file—to scrub off our rust. Affliction is God's flail—to thresh off our husks. The water of affliction is not to drown us—but to wash off our spots.

4. To be under the black rod is profitable, in that hereby we grow more serious, and are more careful to clear our evidences for heaven. In times of prosperity, when the rock poured out rivers of oil, we were careless in getting, at least clearing, our title to glory. Job 29:6. But when an hour of trouble comes, we begin to look after our spiritual evidences, and see how things stand between God and our souls; and is it not for our profit to see our interest in Christ more clear than ever?

5. Affliction is a means to wean us the world. The world often proves not only a spider's web—but a cockatrice egg. Corrupting worldly things, are great enchantments. They hinder us in our passage to heaven. If a clock be overwound, it stands still; so, when the heart is wound up too much to the world, it stands still to heavenly things. Affliction sounds a retreat to call us off the immoderate pursuit of earthly things. When two things are frozen together, the only way to separate them is by fire; so, when the heart and the world are frozen together, God has no better way to separate them than by the fire of affliction.

6. Affliction is a means to purify us. It works us up to further degrees of sanctity. "God disciplines us for our good—that we may share in his holiness." Heb 12:10. The vessels of mercy are the brighter for scouring. As you pour water on your linen when you would whiten it—so God pours the waters of affliction upon us to whiten our souls. Afflictions are in themselves bitter—but they bring forth the sweet fruits of righteousness. Heb 12:11. This should make us submit to God and say, "May your will be done."

[5] There is kindness in affliction, in that there is no condition so bad but it might be worse. When it is dusk, it might be darker. God does not make our cross so heavy as he might—he does not stir up all his anger. Psalm 78:38. He does not put so many nails in our yoke—so much wormwood in our cup—as he might. Does God chastise your body? He might torture your conscience. Does he cut you short? He might cut you off. The Lord might make our chains heavier. Is it a burning fever? It might have been the burning lake! Does God use the pruning knife to lop you? He might bring his axe to hew you down! "The waters were up to the ankles." Do the waters of affliction come up to the ankles? God might make them rise higher; nay, he might drown you in the waters! God uses the rod when he might use the scorpion!

[6] There is kindness in affliction, in that your case is not so bad as others, who are always upon the rack, and spend their years with sighing. Psalm 31:10. Have you a gentle illness? Others cry out of the severe pain of cancer. Do you bear the wrath of men? Others bear the wrath of God. You have but a single trial; others have several of them mingled together. God shoots but one arrow at you, he shoots a shower of arrows at others. Is there not kindness in all this? We are apt to say, "never any suffered like we do!" Was it not worse with Lazarus, who was so full of sores that the dogs took pity on him—and licked his sores! Nay, was it not worse with Christ, who lived poor—and died cursed! May not this cause us to say, "May your will be done"? It is in kindness that God deals not so severely with us as with others.

[7] There is kindness in affliction, in that, if we belong to God, it is all the hell we shall have. Some have two hells. They suffer now in their body and conscience, which is one hell; and they will suffer eternally in another hell to come, in unquenchable fire! Judas had two hells—but a child of God has but one. Lazarus had all his hell here on earth; he was full of sores—but had a convoy of angels to carry him to heaven when he died. Say, then, "Lo! if this be the worst I shall have, if this be all my hell, I will patiently acquiesce. May your will be done."

[8] There is kindness in that God gives gracious supports in affliction. If he strikes with one hand, he supports with the other. "Underneath are the everlasting arms." Deut 33:27. There is not the least trial—but if God would desert us, and not assist us with his grace—we would sink under it. Peter was frighted at the voice of a maid. Matthew 26:69. Oh, therefore, what mercy is it to have Christ strengthen us, and as it were, bear the heaviest part of the cross with us! One said, "I have no ravishing joys in my sickness—but I bless God I have sweet supports." Should not this cause submission to God's will, and make us say, "Lo! if you are so kind as to bear us up in affliction, that we do not faint. Put us into whatever wine press you please. May your will be done"?

[9] There is kindness in affliction in that it is preventive. God, by His afflictive stroke--would prevent some sin. Paul's "thorn in the flesh" was to prevent his being lifted up in pride. 2 Cor 12:7. Affliction is sometimes sent for the punishing of sin, at other times for the prevention of sin. Prosperity exposes to much evil. It is hard to carry a full cup without spilling—and a full estate without sinning. God's people know not how much they are indebted to their afflictions. They might have fallen into some scandalous sin—had not God set a hedge of thorns in their way to stop them. What kindness is this! God lets us fall into sufferings--to prevent falling into sinful snares! Say then, "Lord, do as it seems good in your sight, may Your will be done."

God by affliction, would prevent damnation. We are corrected in the world, "that we should not be condemned with the world." 1 Cor 11:32. A man, by falling into briers, is saved from falling into the river. Just so, God lets us fall into the briers of affliction, that we may not be drowned in perdition! It is a great favor when a less punishment is inflicted—to prevent a greater punishment. Is it not mercy in the judge, when he lays some light penalty on the prisoner, and saves his life? So it is, when God lays upon us light affliction, and saves us from wrath to come. As Pilate said, "I will punish him—and let him go." Just so, God punishes his children and lets them go, frees them from eternal torment. What is the drop of sorrow which the godly taste, compared to that sea of wrath the wicked shall be drinking to all eternity? Oh! what kindness is here! Should it not make us say, "May your will be done"?

[10] There is kindness, in that God mixes his providence. In anger he remembers mercy. Hab 3:2. Not all pure gall—but some honey mixed with it. Asher's shoes were iron and brass—but his foot was dipped in oil. Deut 33:24, 25. Affliction is the shoe of brass—but God causes the foot to be dipped in oil. As the painter mixes with his dark shadows, bright colors—so the wise God mingles the dark and bright colors, crosses and blessings. The body is afflicted—but within is peace of conscience. Joseph was sold into Egypt, and put into prison; there was the dark side of the cloud. Job lost all that ever he had, his skin was clothed with boils and ulcers; here was a sad providence. But God gave a testimony from heaven of Job's integrity, and afterwards doubled his estate. "The Lord gave Job twice as much;" here was the goodness of God towards Job. Job 42:10. God chequers his works of providence, and shall not we submit and say, "Lord, if you are so kind, mixing so many bright colors with my dark condition—may Your will be done."

[11] There is kindness in affliction in that God moderates his stroke. "I will correct you in measure." Jer 30:11. God will stay his rough wind. Isaiah 27:8. The physician who understands the crisis and temper of the patient, will not give too strong medicine for the body. Just so, God knows our frame, he will not over-afflict; he will not stretch the strings of the violin too hard, lest they break. And, is there no kindness in all this? Should not this work our hearts to submission? "Lord, if you uses so much gentleness, and correct in measure—may Your will be done."

[12] There is kindness in affliction in that God often sweetens it with divine consolation. "He comforts us in all our troubles." 2 Cor 1:4. After a bitter potion—he gives a lump of sugar.

(1) God comforts in affliction, partly by his Word. "This is my comfort in my affliction, for your Word has quickened me." Psalm 119:50. The promises of the Word are a shop of cordials.

(2) God comforts in affliction, by his Spirit. David had his pilgrimage-songs, and Paul his prison-songs. Psalm 119:54; Acts 16:25. Thus God candies our wormwood with sugar, and makes us gather grapes off thorns. Some of the saints have such ravishing joys in affliction, that they had rather endure their sufferings—than lack their comforts. Oh, how much kindness there is in the cross! In the belly of this lion, is a honeycomb. Should it not make us cheerfully submit to God's will, when he lines the yoke with comfort, and gives us honey at the end of the rod?

[13] There is kindness in affliction in that God curtails and shortens it; he will not let it lie on too long. "I will not contend forever, nor will I always be angry, for then the spirit of man would grow faint before me." Isaiah 57:16. God will give his people a writ of ease and proclaim a year of jubilee; the wicked may plough upon the backs of the saints—but God will cut them free from the cords of the wicked. Psalm 129:3, 4. The goldsmith will not let his gold lie any longer in the furnace than until it be purified. The wicked must drink a sea of wrath—but the godly have only a cup of affliction, and God will say, "Let this cup pass away." Isaiah 51:17. Affliction may be compared to frost, which will break, and spring-flowers will come on. "Sorrow and sighing shall flee away." Isaiah 35:10. Affliction has a sting—but with it, a wing: sorrow shall fly away. This land-flood shall be dried up. If there is so much kindness in the cross, and God will cause a cessation of trouble, say then, "May your will be done."

[14] There is kindness in affliction—in that it is a means to make us happy. "Happy is the man whom God corrects." Job 5:17. It seems strange to flesh and blood that affliction should make us happy. When Moses saw the bush burning and not consumed, he said "I will turn aside and see this strange sight." Exod 3:3. So here is a strange sight—a man afflicted, and yet happy. The world counts them happy who can escape affliction—but happy is the man whom God corrects.

How do afflictions contribute to our happiness?

Afflictions make us happy—as they are a means of bringing us nearer to God. The loadstone of prosperity does not draw us so near to God—as the cords of affliction. When the prodigal was pinched with need, he said, "I will arise—and go to my father!" Luke 15:18. As the deluge brought the dove to the ark—the floods of sorrow make us hasten to Christ, our ark.

Afflictions make us happy—as they are safe guides to glory. The storm drives the ship into the harbor. Blessed storm—which drives the soul into the heavenly harbor! Is it not better to go through momentary affliction to eternal glory, than through momentary pleasure to eternal misery? Not that afflictions merit glory—but they prepare us for it. No cross ever merited—but that which Christ endured. Think, O Christian, what affliction leads to! it leads to paradise, where are rivers of pleasure always running. Should not this make us cheerfully submit to God's will, and say, "Lord, if there is so much kindness in affliction, if all you does is to make us happy, may Your will be done." "Therefore we do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day. For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all. So we fix our eyes not on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is eternal." 2 Corinthians 4:16-18

(7) Consider that it is God's ordinary course to keep his people to a bitter drink, and exercise them with great trials. Affliction is the beaten road in which all the saints have gone. The living stones in the spiritual building have been all hewn and polished. Christ's lily has grown among the thorns. "All who will live godly in Christ Jesus, shall suffer persecution." 2 Tim 3:12. It is too much for a Christian to have two heavens: it is more than Christ had. It has been ever the lot of saints to encounter sore trials. It was of the prophets, "Take, my brethren, the prophets for an example of suffering affliction." James 5:10. It was of the apostles—for Peter was crucified with his head downwards, James was beheaded by Herod, John was banished into the isle of Patmos, the apostle Thomas was thrust through with a spear, Matthias (who was chosen apostle in Judas's room) was stoned to death, and Luke, the evangelist, was hanged on an olive-tree. Those saints, of whom the world was not worthy, passed under the rod. Heb 11:38. Christ's kingdom is the kingdom of the cross. Those whom God intends to save from hell—he does not save from the cross. The consideration of this should quiet our minds in affliction, and make us say, "May your will be done." Do we think God will alter his course of providence for us? Why should we look for exemption from trouble, more than others? Why should we think to tread only upon roses and violets—when prophets and apostles have marched through briars to heaven?

(8) Consider that what God has already done for you, Christian, should make you content to suffer anything at his hand, and say, "May your will be done."

[1] He has adopted you for his child. David thought it no small honor to be the king's son-in-law. 1 Sam 18:18. What an honor is it to derive your pedigree from heaven—to be born of God! Why then are you troubled, and murmur at every slight cross? As Jonadab said to Amnon, "Why are you, the king’s son, so miserable every morning?" 2 Samuel 13:4. Why are you, who are son or daughter to the king of heaven, troubled at these petty things? What! the king's son, and miserable! Let it quiet your spirit and bring your will to God's, that he has dignified you with honor, he has made you his son and heir, and will entail a kingdom on you!

[2] God has given you Christ. Christ is a storehouse of all heavenly treasure! He is the pearl of great price to enrich you! He is a tree of life to quicken you! He is the quintessence of all blessings. Why then are you discontented at your worldly crosses? They cannot be so bitter—as Christ is sweet. Is not Christ your friend? He can never be poor—who has a mine of gold; nor he be poor—who has the unsearchable riches of Christ. Say then, "Lord, may Your will be done; though I have my cross—yet I have Christ with it. The cross may make me weep—but Christ wipes off all tears!" Rev 7:17.

[3] God has given you grace. Grace is the rich embroidery and workmanship of the Holy Spirit; it is the sacred unction. 1 John 2:27. The graces are a chain of pearl to adorn, and beds of spices which make a sweet fragrance to God. Grace is a distinguishing blessing; Christ gave Judas his purse—but not his Spirit. May not this quiet the heart in affliction, and make it say, "May your will be done! Lord, you have given me that jewel which you bestow only on the elect; grace is the seal of your love, it is both food and cordial, it is a pledge of glory."

(9) Consider that when God intends the greatest mercy to any of his people, he brings them low in affliction. He seems to go quite contrary to sense and reason, for when he intends to raise us highest, he brings us lowest. As Moses' hand, before it wrought miracles, was leprous; and Sarah's womb, before it brought forth the son of promise, was barren. God brings us low before he raises us, as water is at the lowest ebb before there is a spring-tide.

This is true in a temporal sense. When God would bring Israel to Canaan, a land flowing with milk and honey, he first led them through a sea, and a wilderness. When he intended to advance Joseph to be the second man in the kingdom, he cast him first into prison, and the iron entered into his soul. Psalm 105:18. He usually lets it be darkest, before the morning-star of deliverance appears.

It is true in a spiritual sense. When God intends to raise a soul to spiritual comfort, he first lays it low in desertion. Isaiah 12:1. As the painter lays his dark color first, and then lays his gold color on it—so God first lays the soul in the dark of desertion, and afterwards his golden color of joy and consolation. Should not this make us cheerfully submit, and say, "May your will be done"? Perhaps now God afflicts me, he is about to raise me, he intends a greater mercy for me, than I am aware of.

(10) Consider the excellency of this frame of soul—to lie at God's feet and say, "May your will be done."

A soul that is melted into God's will, shows variety of grace. As the holy ointment was made up of several aromatic spices, myrrh, cinnamon, and cassia—so this sweet temper of soul, submission to God's will in affliction, has in it a mixture of several graces. Exod 30:23. In particular, it is compounded of three graces, faith, love, humility.

[1] Faith. Faith believes God does all in mercy—that affliction is to mortify some sin, or exercise some grace. Faith believes that God corrects in love and faithfulness. Psalm 119:75. The belief of this, causes submission of will to God.

[2] Love. Love thinks no evil. 1 Cor 13:5. It takes all that God does, in the best sense; it has good thoughts of God—which causes submission. "Let the righteous God smite me," says love, "it shall be a kindness; yes, it shall be an excellent oil, which shall not break my head!"

[3] Humility. The humble soul looks on its sins, and how much he has provoked God. He does not say that his afflictions are great—but his sins are great. He lies low at God's feet and says, "I will bear the indignation of the Lord, because I have sinned against him." Micah 7:9.

Thus a submissive frame of heart is full of grace; it is compounded of several graces. God is pleased to see so many graces at once sweetly exercised; he says of such a Christian, as David of Goliath's sword, "There’s none like it! Give it to me." 1 Sam 21:9.

He who submits to God's will, and says, "May your will be done," shows not only variety of grace—but strength of grace. It argues much strength in the body, to be able to endure hard weather—yet not to be altered by it. Just so, to endure hard trials—yet not faint or fret, shows more than ordinary strength of grace. You who can say that you have brought your wills into subjection to God's will—that God's will and yours agree, as the copy and the original—let me assure you, you have outstripped many Christians who perhaps shine in a higher sphere of knowledge than you. To be content to be at God's disposal, to be anything that God will have us, shows a noble, heroic soul.

It is reported of the eagle that it is not like other birds, which, when they are hungry, cry for food—but it is never heard to make a noise, though it lacks food, because of the nobleness and greatness of its spirit; it is above other birds, and has a spirit suitable to its nature. Just so, it is a proof of great magnitude of spirit, that whatever cross providence befall a Christian, he does not cry and whine as others—but is silent, and lies quietly at God's feet. There is much strength of grace in such a soul, nay—the height of grace! When grace is crowning, it is not so much to say, "Lord, your will be done;" but when grace is conflicting, and meets with crosses and trials, then to say, "May your will be done," is a glorious thing indeed, and prepares for the garland of honor.

(11) Consider that people are usually better in adversity than prosperity; therefore stoop to God's will. A prosperous condition is not always so safe. True it is more pleasing to the flesh—but it is not always best. In a prosperous state there is more burden. Many look at the shining and glittering of prosperity—but not at the burdens of prosperity.

[1] There is the burden of CARE. Therefore God calls riches "cares." Luke 8:14. A rose has its prickles—so have riches. We think them happy, who flourish in their silks and gold—but we do not see the troubles and cares which attend them. A shoe may have silver lace on it—yet pinch the foot. Many a man who goes to his day-labor, lives a more contented life than he who has millions. Disquieting care is the evil spirit which haunts the rich man. When his chests are full of gold, his heart is full of care how to increase them, or how to secure what he has gotten. He is sometimes full of care, as to whom he shall leave it. A large estate, like a long, trailing garment—is often more troublesome than useful.

[2] In a prosperous estate there is the burden of ACCOUNT. Such as are in high places, have a far greater account to give to God than others. "Unto whom much is given—of him shall be much required." Luke 12:48. The more golden talents any are entrusted with—the more they have to answer for. The more their revenues—the more their reckonings. God will say, "I gave you a great estate, what have you done with it? How have you employed it for my glory?" I have read of Philip, king of Spain, that when he was about to die, said, "O that I had never been a king! O that I had lived a private, solitary life! Here is all the fruit of my kingdom, it has made my accounts heavier!" So, then, may not this quiet our hearts in a low, adverse condition, and make us say, "Lord, may your will be done! As you have given me a less portion of worldly things—so I have a less burden of care, and a less burden of account."

[3] A prosperous condition has more DANGER in it. Such as are on the top of the pinnacle of honor, are in more danger of falling. They are subject to many temptations. Their table is often a snare. Millions are drowned in the sweet waters of pleasure. A large sail overturns the vessel: how many, by having too large sails of prosperity, have had their souls overturned! It must be a strong head, which can bear heady wine. Likewise, he has need have much wisdom and grace, who knows how to wisely bear a high condition. It is hard to carry a full cup without spilling—and a full estate without sinning!

Augur feared if he were full, he would deny God, "Give me neither poverty nor riches! Give me just enough to satisfy my needs. For if I grow rich, I may deny you and say—Who is the Lord?" Proverbs 30:9. Prosperity breeds pride. The children of Korah were in a higher estate than the rest of the Levites: they were employed in the tabernacle about the most holy things of all. They had the first lot; but as they were lifted up above others of the Levites in honor—so in pride. Numb 4:4; Josh 21:10; Numb 16:3. When the tide rises higher in the river, the boat rises higher; so, when the tide of an estate rises higher, many men's hearts rise higher in pride. Prosperity breeds carnal security. Samson fell asleep in Delilah's lap—so do men in the lap of ease and plenty. The world's golden sands, are quicksands. "How hard it is for rich people to get into the Kingdom of God! It is easier for a camel to go through the eye of a needle than for a rich person to enter the Kingdom of God!" Luke 18:24-25. The consideration of this should make us submit to God in adversity, and say, "May your will be done." God sees what is best for us. If we have less estate, we are in less danger; if we lack the honors of others—so we lack their temptations.

(12) Consider that, having our wills melted into God's is a good sign that the present affliction is sanctified. Affliction is sanctified when it attains the end for which it was sent. The end why God sends affliction, is to calm the spirit, to subdue the will, and bring it into subjection to God's will. When this is done, affliction has attained the end for which it came; it is sanctified, and it will not be long before it be removed. When the sore is healed, the smarting plaster is taken off.

(13) Consider how UNWORTHY it is of a Christian—to be froward and unsubmissive, and not bring his will into subjection to God's will.

[1] To be of a froward unsubmissive spirit, which cannot surrender its will unto God—is below the SPIRIT of a Christian. The spirit of a Christian is dovelike, meek, and sedate, willing to be at God's disposal. "Not my will—but may yours be done." Luke 22:42. A Christian spirit is not fretful—but humble; not craving—but contented. See the picture of a Christian spirit in Paul. "I know how to be abased, and how to abound." Phil 4:12. He could be either higher or lower—as God saw good; he could sail with any wind of providence, either a prosperous or boisterous gale; his will was melted into God's will. To be of a froward unsubmissive frame—is like the bird that, because it is pent up and cannot fly in the open air—beats itself against the cage.

[2] A froward unsubmissive frame, which cannot submit to God's will—is unworthy of a Christian's PROFESSION. He professes to live by faith—yet repines at his condition. Faith lives not by bread alone; it feeds on promises, it makes future glory present; it sees all in God. When the fig-tree does not blossom, faith can rejoice in the God of its salvation. Hab 3:17, 18. To be troubled at our present estate, because low and poor, shows weak faith. Surely that is a weak faith, or no faith—which must have crutches to support it. Oh, be ashamed to call yourself believer—if you cannot trust God, and acquiesce in his will, in the deficiency of outward comforts.

[3] To be of a froward unsubmissive spirit, which cannot surrender its will unto God—is unworthy of the high DIGNITIES which God has put upon a Christian. He is a rich heir; he is exalted above all creatures that God ever made, except the angels; yes, in some sense, as his nature is joined in union to the divine nature, he is above the angels. Oh! then, how is he below his dignity—for lack of a few earthly comforts—to be froward, and ready to quarrel with the Deity! Is it not unworthy of a king's son, because he may not pluck such a flower—to be discontented and rebel against his royal father? A Christian is espoused to Jesus Christ. What! to be married to Christ—yet froward and unsubmissive! Have not you enough in him? as Elkanah said to Hannah, "Am not I better than ten sons?" 1 Sam 1:8. Is not Christ better than a thousand worldly comforts? It is a disparagement to Christ, that his spouse should be froward, when she is matched to the crown of heaven!

[4] To be of a froward unsubmissive spirit—is unsuitable to the PRAYERS of a Christian. He prays, "May your will be done." It is the will of God—that should he meet with such troubles, whether sickness, loss of estate, crosses in children—that God has decreed and ordered it; why then is there not submission? Why are we discontented at that for which we pray? We often forget our prayers, nay, contradict them, when we pray "May your will be done." Now, if unsubmissiveness to God is so unworthy of a Christian, should we not labor to bring our wills to God's, and say, "Lord, let me not disparage religion, let me do nothing unworthy of a Christian?"

(14) Consider that frowardness or unsubmissiveness to God—is very SINFUL.

[1] Quarrelsomeness or unsubmissiveness to God's will—is sinful in its NATURE. To murmur when God crosses our will, shows much ungodliness. The apostle Jude speaks of ungodly ones; and that we may better know who these are, he sets a mark upon them: "These are murmurers;" ver 15, 16. Some think they are not so ungodly as others, because they do not swear, nor get drunk—but they may be ungodly in murmuring. There are not only ungodly drunkards—but ungodly murmurers. Nay, this is the height of ungodliness, it is rebellion. To be a murmurer, and a rebel, is, in God's account, all one. "This is the water of Meribah, because the children of Israel strove with the Lord." Num 20:13. How did they strive with God? They murmured at his providence; ver 3. What! will you be a rebel against God? It is a shame for a servant to strive with his master—but what is it for a creature to strive with its Maker.

[2] To quarrel with God's providence, and be unsubmissive to his will—is sinful in the spring and CAUSE; it arises from pride. It was Satan's temptation, "you shall be as gods." Gen 3:5. A proud person makes a god of himself, he disdains to have his will crossed; he thinks himself better than others, therefore he finds fault with God's wisdom, that he is not above others.

[3] Quarrelsomeness or unsubmissiveness to God's will—is sinful in the ATTENDANTS of it. It is joined with sinful risings of the heart. Evil thoughts arise. We think hard thoughts of God, as if he had done us wrong, or, as if we had deserved better at his hands. Passions begin to rise; the heart secretly frets against God. Jonah was crossed in his will, and passion began to boil in him. "He was very angry." Jonah 4:1. Jonah's spirit, as well as the sea, was tempestuous. Unsubmissiveness of will, is joined with unthankfulness. Because in some one thing we are afflicted—we forget all the mercies we have. We deal with God just as the widow of Sarepta did with the prophet; the prophet Elijah had been a means to keep her alive in the famine—but as soon as her child died, she quarreled with the prophet, "O you man of God, have you come to kill my son?" 1 Kings 17:18. So, we can be content to receive blessings at the hand of God; but as soon as in the least thing he crosses us in our will, we grow touchy, and are ready in a passion to fly out against him.

[4] Frowardness and unsubmissiveness to God's will—is evil in the EFFECTS. It unfits for duty. It is bad sailing in a storm, and it is bad praying when the heart is stormy and unquiet; it is well if such prayers do not suffer shipwreck. Unsubmissiveness of spirit, sometimes unfits for the use of reason. Jonah was discontented because he had not his will; God withered the gourd, and his heart fretted against him; and in the midst of his passion, he spoke no better than nonsense and blasphemy. "I do well to be angry, even unto death!" Jonah 4:9. Surely he did not know well what he said! What! to be angry with God—and die for anger! He speaks as if he had lost the use of his reason! Thus unsubmissiveness of will is sinful in its nature, causes, attendants, and effects. Should not this martyr our wills, and bring them to God in everything, making us say, "May your will be done!"

(15) Consider that unsubmissiveness to God's will, is very IMPRUDENT. We get nothing by it, it does not ease us of our burden—but rather makes it heavier. The more the child struggles with the parent—the more it is beaten; so, when we struggle with God, and will not submit to his will—we get nothing but more blows. Instead of having the cords of affliction loosened, we make God tie them tighter. Let us then submit, and say, "Lord, may your will be done." Why should I lengthen out my own trouble by impatience, and make my cross heavier? What did Israel get by their frowardness? They were within eleven days' journey of Canaan, and fell into murmuring, and God led them a march of forty years longer in the wilderness!

(16) Consider that being unsubmissive to God's will in affliction, lays a man open to many TEMPTATIONS. Where the heart frets against God by discontent—there is good fishing for Satan in those troubled waters. He usually puts discontented people upon indirect means. Job's wife fretted (so far was she from holy submission) and she tempted her husband to curse God. "Curse God, and die." Job 2:9. What is the reason why some have given themselves to the devil—but out of envy and discontent, because they have not had their will! Others being under a temptation of poverty, and not having their wills in living at such a high rate as others, have laid violent hands upon themselves. Oh, the temptations that men of discontented spirits are exposed to! "Here," says Satan, "is good fishing for me!"

(17) Consider how far unsubmissiveness of spirit is, from that temper of soul which God requires in affliction! He would have us in patience possess our souls. Luke 21:19, The Greek word for patience signifies to bear up under a burden without fainting or fretting. But is frowardness in affliction, and quarreling with God's will, Christian patience? God would have us rejoice in affliction. "Consider it pure joy, my brothers, whenever you face trials of many kinds;" that is, count it joy, be as birds that sing in winter. James 1:2. "Having received the Word in much affliction, with joy." 1 Thess 1:6. Paul could leap in his fetters, and sing in the stocks. Acts 16:25. How far is a discontented soul from this frame! He is far from rejoicing in affliction—who has not learned to submit to God in affliction.

(18) Consider what it is, which makes the difference between a godly man and an ungodly man in affliction. The godly man submits to God's will, the ungodly man will not submit. A wicked man frets and fumes, and is like a wild bull in a net. In affliction he blasphemes God. "Men were scorched with great heat, and blasphemed the name of God." Rev 16:9. Put a stone in the fire, and it flies in your face. Just so, stony hearts fly in God's face. The more a rotten substance is rubbed, the more it frets and tears. When God afflicts the sinner, he tears himself in anger. But a godly man is sweetly submissive to his will. His language is, "Shall not I drink the cup which my Father has given me?" Spices when bruised, send out a sweet fragrant smell; so, when God bruises his saints, they send out the sweet perfume of patience. Servulus, a holy man, was long afflicted with the palsy—yet his ordinary speech was "let God be praised!" Oh, let us say, "May your will be done;" let us bear that patiently, which God inflicts justly—or how do we show our grace? What difference is there between us and the wicked in affliction?

(19) Consider that not to submit to God's providential will—is highly PROVOKING to him. Can we anger God more—than by quarreling with him? Kings dislike to have their wills opposed, though they may be unjust. How ill does God take it, when we will be disputing against his righteous will? It is a sin which he cannot bear! "How long must I endure this evil community that keeps complaining about Me?" Numb 14:27. May not God justly say, "How long shall I bear with this wicked person, who, when anything falls out cross, murmurs against me?" "As surely as I live, you will all die here in this wilderness! Because you complained against me!" ver 28-29. You see how provoking a discontented quarrelsome spirit is to God; it may cost men their lives, nay, their souls. God sent fiery serpents among the people for their murmuring. 1 Cor 10:10. He may send worse than fiery serpents, he may send hell fire!

(20) Consider how much God bears at our hand—and shall not we be content to bear something at his hand? It would tire the patience of angels—to bear with us for one day! "The Lord is patient with you." 2 Peter 3:9. How often we offend in our eye by envious impure glances, and in our tongues by rash censuring—but God passes by many injuries, and bears with us! Should the Lord punish us every time we offend, he would draw his sword every day. Shall he bear so much at our hands—and can we bear with nothing at his hand? Shall he be patient with us—and we impatient with him? Shall he be meek—and we murmur? Shall he endure our sins—and shall not we endure his strokes? Oh, let us say, "May your will be done. Lord, you have been the greatest sufferer—you have borne more from me, than I have from you."

(21) Consider that submitting our wills to God in affliction disappoints Satan of his hope, and quite spoils his design. The devil's end in all our afflictions—is to make us sin. The reason why Satan smote Job in his body and estate—was to perplex his mind, and put him into a passion; he hoped that Job would have been discontented, and in a fit of anger, not only have cursed his birthday—but cursed his God. But Job, lying at God's feet, and blessing him in affliction, disappointed Satan of his hope, and quite spoiled his plot. Had Job murmured, he had pleased Satan; had he fallen into a heat, and sparks of his anger had flown about—the devil would have warmed himself at the fire of Job's passion; but Job quietly submitted, and blessed God. Thus Satan's design was frustrated, and he missed his design. The devil has often deceived us; the best way to deceive him is by quiet submission to God in all things, saying, "May your will be done."

(22) Consider that to the godly, the nature of affliction is quite changed. To a wicked man, affliction is a curse, the rod is turned into a serpent; affliction to him is but a sign of God's displeasure, the beginning of sorrow. But the nature of affliction is quite changed to a believer; it is by divine chemistry turned into a blessing! It is like poison corrected, which becomes a medicine; it is a love token, a badge of adoption, a preparation for glory. Should not this make us say, "May your will be done"? The poison of the affliction is gone; it is not hurtful—but healing. This has made the saints not only patient in affliction—but send forth thankfulness. When bells have been cast into the fire, they afterwards make a sweeter sound. Just so, the godly, after they have been cast into the fire of affliction, sound forth God's praise. "It is good for me that I have been afflicted." Psalm 119:71. "Blessed be the name of the Lord." Job 1:21.

(23) Consider how many good things we receive from God, and shall we not be content to receive some bad things? "Shall we receive good at the hand of God—and shall we not receive evil?" Job 2:10. This may make us say, "May your will be done." How many blessings have we received at the hand of God's bounty? We have been bemiracled with mercy. What sparing, preventing, delivering mercies have we had! The honeycomb of mercy has continually dropped upon us. His mercies "are new every morning." Lam 3:23. Mercy comes in as constantly as the tide; nay, how many tides of mercies do we see in one day. We never feed—but mercy carves every bite to us! We never drink—but in the golden cup of mercy! We never go abroad—but mercy sets a guard of angels about us! We never lie down in bed—but mercy draws the curtains of protection close around us! Shall we receive so many good things at the hand of God—and shall we not receive evil? Our mercies far outweigh our afflictions—for one affliction we have a thousand mercies. O then, let us submit to God, and say, "May your will be done." The sea of God's mercy, should swallow up a few drops of affliction.

(24) Consider that the conformity of our wills to God in affliction, brings much honor to the gospel. An unsubmissive professor reproaches religion, as if it were not able to subdue an unruly spirit. It is weak medicine, which cannot purge out ill humours; and surely it is a weak gospel, if it cannot master our discontent, and martyr our wills. Unsubmissiveness is a reproach to the gospel—but a cheerful resignation of our will to God, sets a crown of honor upon the head of religion; it shows the power of the gospel—which can charm down the passions, and melt the will into God's will; therefore in Scripture, submissive patience is brought in as an adorning grace. "Here is the patience of the saints." Rev 14:12.

(25) Consider the example of our Lord Jesus—how submissive and acquiescent was he to his Father! He who taught us this prayer, "May your will be done," had learned it himself. Christ's will was perfectly tuned to his Father's will; it was the will of his Father that he should die for our sins, and he "endured the cross." Heb 12:2. It was a painful, shameful, cursed death; he suffered the very pains of hell equivalently—yet he willingly submitted. "He opened not his mouth;" he opened his side when the blood ran out—but he opened not his mouth in repining; his will was resolved into the will of his Father. Isaiah 53:7. "The cup which my Father has given me—shall I not drink it?" John 18:11. Now, the more our wills are subject to God's will in affliction—the nearer we come to Christ our pattern. Is it not our prayer that we may be like Christ? By holy submission we imitate him; his will was melted into his Father's will.

(26) Consider that to submit our wills to God—is the way to have our own will. Everyone would be glad to have his will. The way to have our will—is to resign it to God. God deals with us as we do with froward children, while we fret and quarrel, he will give us nothing. But when we are submissive, and say, "May your will be done," he carves out mercy to us. The way to have our will is to submit to his. David brought his will to God's. "Here am I—let him do to me as seems good unto him." 2 Samuel 15:26. After he resigned his will, he had his will. God brought him back to the ark and settled him again on his throne. 2 Samuel 19. Many a parent who has had a dear child sick—when he could bring his will to part with it, has had his child restored. Nothing is lost by referring our will to God; the Lord takes it kindly from us, and it is the only way to have our will.

(27) Consider that we may the more cheerfully surrender our souls to God when we die—when we have surrendered our will to God while we live. Our blessed Savior had all along submitted his will to God. There was but one will between God the Father and Christ. Christ in his lifetime having given up his will to his Father, at death cheerfully gave up his soul to him. "Father, into your hands I commend my spirit." Luke 23:46. You who resign up your wills to God—may at the hour of death comfortably bequeath your souls to him.

[2] The second means to bring our will to God in affliction—is to study his WILL.

(1) God's will is SOVEREIGN. He has a supreme right and dominion over his creatures—to dispose of them as he pleases. A man may do with his own as he desires. "Is it not lawful for me to do what I will with my own?" Matthew 20:15. A man may cut his own timber as he will. God's sovereignty may cause submission; he may do with us as he sees good. He is not accountable to any creature for what he does. "He gives not account of any of his matters." Job 33:13. Who shall call God to account? Who is higher than the highest? Eccl 5:8. What man or angel dare summon God to his bar? "He gives no account of any of his matters." God will take an account of our conduct towards him—but he will give no account of his conduct towards us. He has an absolute jurisdiction over us, as a sovereign—to do with us whatever he pleases. This may silence all discontents, and charm down all unruly passions. We are not to dispute with God—but to submit to God.

(2) God's will is WISE. He knows what is conducive to the good of his people, therefore submit. "The Lord is a God of judgment," that is, he is able to judge what is best for us; therefore rest in his wisdom and acquiesce in his will. Isaiah 30:18. We rest in the wisdom of a physician; we are content to follow his counsel, because he knows what is most conducive to our health. If the pilot is skillful, the passenger says, "Let him alone; he knows best how to steer the ship." Shall we not rest in God's wisdom? Did we but study how wisely he steers all occurrences, and how he often brings us to heaven by a cross wind, it would much quiet our spirits, and make us say, "May your will be done." God's will is guided by wisdom. Should he sometimes let us have our will—we would undo ourselves! Did he let us carve for ourselves—we would choose the worst piece. Lot chose Sodom because it was well watered—but God rained fire upon it. Gen 13:10; Gen 19:24.

(3) God's will is JUST. "Shall not the judge of all the earth do right?" Gen 18:25. God's will is the rule and measure of justice. The wills of men are corrupt, therefore unfit to give law; but God's will is a holy and unerring will, which may cause submission. Psalm 97:2. God may cross us—but he cannot wrong us. He may bbe severe with us—but never unjust. Therefore we must strike sail, and say, "May your will be done."

(4) God's will is GOOD and GRACIOUS. It promotes our interest: if it is his will to afflict us, he shall make us say at last, "it was good for us, that we were afflicted." His flail shall only thresh off our husks. That which is against our will, shall not be against our profit. Let us study what a good will God's is, and we shall say, "May your will be done."

(5) God's will is IRRESISTIBLE. We may oppose it—but we cannot hinder it. The rising up of our will against God—cannot stop the execution of his will. "Who has resisted his will?" Romans 9:19. Who can stop the sun in its movements? Who can hinder the progress of God's will? Therefore it is in vain to contest with God. His will shall take place! There is no way to overcome him, but by lying at his feet.

[3] Another means to submission to God in affliction—is to get a gracious heart. All the rules and helps in the world will do but little good—until grace is infused. Until God puts a new bias of grace into the soul, which inclines the will—it never submits to him. Grace renews the will, and it must be renewed before it be subdued. Grace teaches self-denial, and we can never submit our will until we deny it.

[4] A fourth means to submission to God in affliction—is to labor to have our covenant interest cleared—to know that God is our God. "This God is our God." Psalm 48:14. He whose faith flourishes in assurance, who can say that God is his, will say, "May your will be done." A wicked man may say, "God has laid this affliction upon me—and I cannot help it!" But a believer says, "My God has done it—and I will submit!" He who can call God his, knows God loves him as he loves Christ, and designs his salvation; therefore he will, with Paul, take pleasure in reproaches. 2 Cor 12:10. In every adverse providence, yield to God, as the wax to the impression of the seal.

[5] Another means to submission to God in affliction—is to get a humble spirit. A proud man will never stoop to God; he will rather break than bend; but when the heart is humble, the will is pliable. What a vast difference was there between Pharaoh and Eli! Pharaoh cried out, "Who is the Lord that I should obey his voice?" Exod 5:2. But Eli said, "It is the Lord, let him do what seems him good to him." 1 Sam 3:18. See the difference between a heart that is swelled with pride—and that which is ballasted with humility! Pharaoh said, "Who is the Lord?" Eli, "It is the Lord." A humble soul has a deep sense of sin, he sees how he has provoked God, he wonders that he is not in hell; therefore, whatever God inflicts—he knows it is less than his iniquities deserve, which makes him say, "Lord, may your will be done." O, get into a humble posture. The will is never flexible—until the heart is humble.

[6] Another means to submission to God in affliction—is to get your hearts loosened from things below. Be crucified to the world. Children are very froward—when you take away their playthings. When we love the things of the world, and God takes them away from us, we grow froward and unsubmissive to his will. Jonah was exceedingly glad for the gourd; but when God smote it, he grew froward, and because God had killed his gourd. He said, "Kill me too!" Jonah 4:8. He who is a lover of the world, can never pray this prayer heartily: "May your will be done;" his heart boils with anger against God; and when the world is gone, his patience is gone too. Get mortified affections to these sublunary things.

[7] Another means to submission to God in affliction—is to get some good persuasion that your sin is pardoned. "Lord, smite where you will," said Luther, "because my sins are pardoned." Pardon of sin is a crowning blessing. Has God forgiven my sin? Then I will bear anything! I will not murmur but admire! I will not complain of the burden of affliction—but bless God for removing the burden of sin. The pardoned soul says this prayer heartily, "May your will be done." Lord, use your pruning-knife—so long as you do not come with your bloody axe to hew me down to hell!

[8] Another means to submission to God in affliction—is to look more on the light side of the cloud. That is, let us not look so much on the smart of affliction—as the good of affliction. It is bad to pore all on the smart, as it is bad for sore eyes to look too much on the fire; but we should look on the good of affliction. Samson not only looked on the lion's carcass—but on the honeycomb within it. "He turned aside to see the carcass of the lion, and behold, there was honey in the carcass!" Judges 14:8. Affliction is the frightful lion—but see what honey there is in it! It humbles, purifies, fills us with the consolations of God—there is honey in the belly of the lion! Could we but look upon the benefit of affliction, stubbornness would be turned into submissiveness, and we would say, "May your will be done."

[9] Another means to submission to God in affliction—is to pray to God that he would calm our spirits and conquer our wills. It is no easy thing to submit to God in affliction. There will be risings of the heart; therefore let us pray that what God inflicts righteously, we may bear patiently. Prayer is the best charm against impatience. It does to the heart what Christ did to the sea when it was tempestuous; he rebuked the wind, and there was a great calm. So, when passions are up, and the will is apt to mutiny against God, prayer makes a gracious calm in the soul. Prayer cools the soul—when it is hot in passion.

[10] Another means to submission to God in affliction—is to put a good interpretation upon God's dealings, and take all he does in the best sense. We are apt to misconstrue God's dealings, and put a bad interpretation upon them, as Israel did. "Why have you brought the Lord's assembly into this wilderness for us and our livestock to die here?" Numb 20:4. When God has brought affliction upon us, we say, "It is because he hates us, and intends to destroy us!" And such hard thoughts of God cause sullenness and stubbornness. Oh, let us make a fair and honest interpretation of providence. Does God afflict us? Say, "Perhaps it is because he intends us mercy in this. Perhaps it is because he will try us whether we will love him in afflictions. Perhaps it is because he is about to mortify some sin, or exercise some grace. Perhaps he smites the body, that he may save the soul." Could we put such a good meaning upon God's dealings, we would say, "May your will be done."

[11] The last means, if you would submit to God in affliction—is to believe that the present condition is best for you. We are not competent judges. We imagine that it is best to have ease and plenty, and have the rock pour out rivers of oil; but God sees affliction to be best. He sees our souls thrive best upon the scanty fare. The fall of the leaf, is the spring of our grace. Could we believe that condition to be best which God carves out to us—the quarrel would soon be at an end—and we would sit down satisfied with what he does, and say, "May your will be done!"

The Fourth Petition in the Lord's Prayer

"Give us this day our daily bread." Matthew 6:11

In this petition there are two things observable—the order, and the matter.

I. The ORDER of the prayer. First, we pray, "Hallowed be your name, may your kingdom come, may your will be done," before we pray, "Give us this day our daily bread." God's glory ought to weigh down all before it; it must be preferred before our dearest concerns. Christ preferred his Father's glory before his own as he was man. "I honor my Father, I seek not my own glory." John 8:49, 50. God's glory is that which is most dear to him; it is the apple of his eye; all his riches lie here. As Micah said, "What more have I" (Judges 18:24)—so I may say of God's glory, what more has he? His glory is the most orient pearl of his crown—which he will not part with. "My glory I will not give to another." Isaiah 42:8. God's glory is more worth than heaven, more worth than the salvation of all men's souls. It is better that kingdoms be demolished, better men and angels be annihilated—than God lose any part of his glory!

We are to prefer God's glory before our nearest concerns. But before we prefer God's glory to our private concerns—we must be born again. The natural man seeks his own personal interest before God's glory. He is "of the earth, earthly." John 3:31. Let him have peace and trading, let the rock pour out rivers of oil—and let God's glory go which way it will, he minds it not. A worm cannot fly and sing as a lark. Just so, a natural man, whose heart creeps upon the earth, cannot admire God, or advance his glory, as a man elevated by grace does.

Use. For trial. Do we prefer God's glory before our private concerns?

(1) We must prefer God's glory before our own REPUTATION. Reputation is a highly valued jewel; like precious ointment, it casts a fragrant smell. But God's glory must be dearer than credit or applause. We must be willing to have our reputation trampled upon, that God's glory may be raised higher. The apostles rejoiced "that they were counted worthy to suffer shame for his name;" that they were graced, so far as to be disgraced for Christ. Acts 5:41.

(2) We must prefer God's glory before our RELATIONS. Relations are dear, they are of our own flesh and bones; but God's glory must be dearer. "If any man comes to me, and hates not his father and mother—he cannot be my disciple." Luke 14:26. Here hatred towards one's own kin is devotion towards God. "If my friends," says Jerome, "should persuade me to deny Christ, if my wife should hang about my neck, I would trample upon all and flee to Christ."

(3) We must prefer God's glory before ESTATE. Gold is but shining dust. God's glory must weigh heavier. If it comes to this—I cannot keep my place of profit, but God's glory will be eclipsed—I must rather suffer in my estate than God's glory should suffer. Heb 10:34.

(4) We must prefer God's glory before our LIFE. "They loved not their lives unto the death." Rev 12:2. Ignatius called his fetters his spiritual jewels; he wore them as a chain of pearl. Gordius the martyr, said, "It is to my loss, if you bate me anything of my sufferings." This argues grace to be growing and elevated in a high degree. Who but a soul inflamed with love to God—can set God highest on the throne, and prefer him above all private concerns?

II. The MATTER of the petition. "Give us this day our daily bread." The sum of this petition is, that God would give us such a competency in outward things, as he sees most excellent for us. It is much like that prayer of Augur, "Feed me with necessary food;" give me enough until I come to heaven, and it suffices. Proverbs 30:8.

Let me explain the words.

[1] "Give us this day our daily bread." The good things of this life are the gifts of God; he is the donor of all our blessings. "Give us." Not faith only—but food is the gift of God; not daily grace only is from God—but "daily bread." Every good thing comes from God. "Every good gift is from above, and comes down from the Father of lights." James 1:17. Wisdom is the gift of God. "His God instructs him to discretion." Isaiah 28:26. Riches are the gift of God. "I will give you riches." 2 Chron 1:12. Peace is the gift of God. "He makes peace in your borders." Psalm 147:14. Health, which is the cream of life, is the gift of God. "I will restore health unto you." Jer 30:17. Rain is the gift of God. "Who gives rain upon the earth." Job 5:10. All comes from God; he makes the grain to grow, and the herbs to flourish.

(1) See our own poverty and indigence. We all live upon alms and upon free gifts—"Give us this day our daily bread." All we have is from the hand of God's royal bounty; we have nothing but what he gives us out of his storehouse. We cannot have one bit of bread but from God. The devil persuaded our first parents, that by disobeying God, they should "be as gods;" but we may now see what goodly gods we are, that we have not a bit of bread to put in our mouths unless God give it us. Gen 3:5. That is a humbling consideration.

(2) Is all a gift? Then we are to seek every mercy from God by prayer. "Give us this day." The tree of mercy will not drop its fruit unless shaken by the hand of prayer. Whatever we have, if it does not come in the way of prayer, it does not come in the way of love; it is given, as Israel's quails, in anger. If everything is a gift, we do not deserve it, we are not fit for this alms. And must we go to God for every mercy? How wicked are they, who, instead of going to God for food when they want, go to the devil, and make a compact with him; and if he will help them to a livelihood, they will give him their souls! Better starve than go to the devil for provision.

(3) If all be a gift, then it is not a debt, and we cannot say to God as that creditor who said, "Pay me what you owe." Matthew 18:28. Who can make God a debtor, or do any act that is obliging and meritorious? Whatever we receive from God is a gift; we can give nothing to him but what he has given to us. "All things come of you, and of your own have we given you." 1 Chron 29:14. David and his people offered to the building of God's house gold and silver—but they offered nothing but what God had given them. "Of your own have we given you." If we love God, it is he who has given us a heart to love him; if we praise him, he both gives us the organ of tongue, and puts it in tune; if we give alms to others, he has given alms to us first—so that we may say, "We offer, O Lord, of your own to you." Is all of gift, how absurd, then, is the doctrine of salvation by merit? That was a proud speech of the friar, who said, "give me, Lord eternal life, which you owe me." We cannot deserve a bit of bread, much less a crown of glory. If all is a gift, then merit is exploded, and shut out of doors.

(4) If all is a gift—then take notice of God's goodness. There is nothing in us that can deserve or requite God's kindness; yet such is the sweetness of his nature, that he gives us rich provision, and feeds us with the finest of the wheat. Pindar says it was an opinion of the people of Rhodes that Jupiter rained down gold upon the city. God has rained down golden mercies upon us; he is upon the giving hand. Observe three things in his giving:

[1] He is never weary of giving. The springs of his mercy are ever running. He not only dispensed blessings in former ages—but he gives gifts to us; as the sun not only enriches the world with its morning light—but keeps light for the meridian. The honeycomb of God's bounty is still dropping.

[2] He delights in giving. "He delights in mercy." Mic 7:18. As the mother delights to give the child the breast, God loves that we should have the breast of mercy in our mouth.

[3] God gives to his very enemies. Who will send in provisions to his enemies? Men spread nets for their enemies, God spreads a table. The dew drops on the thistle, as well as the rose; the dew of God's bounty drops upon the worst. God puts bread in the mouths that are opened against him. Oh, the royal bounty of God! "The goodness of God endures continually." Psalm 52:1. He puts jewels upon swinish sinners, and feeds them every day.

(5) If all is a gift, see the odious ingratitude of men who sin against their giver! God feeds them, and they fight against him; he gives them bread, and they give him affronts. How vile is this! Should we not cry shame on him who had a friend always feeding him with money, and yet he should betray and injure him? Thus ungratefully do sinners deal with God; they not only forget his mercies—but abuse them. "When I had fed them to the full, they then committed adultery." Jer 5:7. Oh, how horrid is it to sin against a bountiful God—to bite the hand that feeds us! How many make a dart of God's mercies—and shoot at him! He gives them wit, and they serve the devil with it; he gives them strength, and they waste it among harlots; he gives them bread to eat, and they lift up the heel against him. "Jeshurun waxed fat and kicked." Deut 32:15. They are like Absalom, who, as soon as David his father kissed him, plotted treason against him. 2 Samuel 15:10. They are like the mule who kicks the mother after she has given it milk. Those who sin against their giver, and abuse God's royal favors—the mercies of God will come in as witnesses against them. What smoother than oil? But if it is heated, what more scalding? What sweeter than mercy? But if it is abused, what more dreadful? It turns to fury!

(6) If God gives us all, let his giving excite us to thanksgiving. He is the founder and donor of all our blessings, and should have all our acknowledgements. "Unto the place from whence the rivers come, there they return again." Eccl 1:7. All our gifts come from God, and to him must all our praises return. We are apt to burn incense to our own net, to attribute all we have to our own second causes. Hab 1:16.

[1] Our own skill and industry. God is the giver; he gives daily bread. Psalm 136:25; he gives riches. "It is he who gives you power to get wealth." Deut 8:18. Or,

[2] We often ascribe the praise to second causes and forget God. If friends have bestowed an estate, we look at them and admire them—but not God who is the great giver. This is as if one should be thankful to the servant, and never take notice of the master of the family who provides all. Oh, if God gives all, our eye-sight, our food, our clothing, let us sacrifice the chief praise to him; let not God be a loser by his mercies. Praise is the more illustrious part of God's worship. Our needs may send us to prayer, nature may make us beg daily bread; but it shows a heart full of sincerity and grace, to be rendering praises to God. In petition we act like men, in praise we act like angels.

Does God sow seeds of mercy? Let thankfulness be the crop we bring forth. We are called the temples of God, and where should God's praises be sounded forth, but in his temples? 1 Cor 3:16; "While I live will I praise the Lord, I will sing praises unto my God while I have any being." Psalm 146:2. God gives us daily bread, let us give him daily praise. Thankfulness to our donor is the best policy; there is nothing lost by it. To be thankful for one mercy is the way to have more. Musicians love to sound their trumpets where there is the best echo, and God loves to bestow his mercies where there is the best echo of praise.

Offering the calves of our lips is not enough—but we must show our thankfulness by improving the gifts which God gives us, and as it were putting them out to use. God gives us an estate, and we honor the Lord with our substance. Proverbs 3:9. He gives us the staff of bread, and we lay out the strength we receive by it in his service; this is to be thankful; and that we may be thankful, let us be humble. Pride stops the current of gratitude. A proud man will never be thankful; he looks upon all he has either to be of his own procuring or deserving. Let us see that all that we have is God's gift, and how unworthy we are to receive the least favor; and this will make us much in doxology and gratitude; we shall be silver trumpets sounding forth God's praise.

[1] Thus we argue from the word "Give", that the good things of this life are the gifts of God. He is the founder and donor of all good things. We also learn, that it is lawful to pray for temporal things. We may pray for daily bread. "Feed me with the food I need." Proverbs 30:8. We may pray for health. "O Lord, heal me; for my bones are vexed." Psalm 6:2. As these are in themselves good things—so they are useful for us; they are as needful for preserving the comfort of life, as oil is needful for preserving the lamp from going out. Only let me insert two things:

(1) There is a great difference between praying for temporal things and spiritual things. In praying for spiritual things we must be absolute. When we pray for pardon of sin, and the favor of God, and the sanctifying graces of the Spirit, which are indispensably necessary to salvation, we must take no denial; but when we pray for temporal things, our prayers must be limited; we must pray conditionally—so far as God sees them good for us. He sometimes sees cause to withhold temporal things from us—when they would be snares, and draw our hearts from him; therefore we should pray for these things with submission to God's will. It was Israel's sin that they would be peremptory and absolute in their desire for temporal things; God's provisions did not please them, they must have dainties. "Who shall give us flesh to eat?" Numb 11:18. God has given them manna, he fed them with a miracle from heaven—but their wanton palates craved more—they must have quail. God let them have their desire—but they had sour sauce with their quail. "While their food was yet in their mouths, the wrath of God came upon them and slew them!" Psalm 78:31. Rachel was importunate in her desires for a child. "Give me children, or I die;" God let her have a child—but it was a Ben-oni, a son of my sorrow; it cost her her life in bringing forth. Gen 30:1; Gen 35:18. We must pray for outward things with submission to God's will, else they come in anger.

(2) When we pray for things pertaining to this life, we must desire temporal things for spiritual ends; we must desire these things to be as helps in our journey to heaven. If we pray for health—it must be that we may improve this talent of health for God's glory, and may be fitter for his service. If we pray for a competency of estate—it must be for a holy end, that we may be kept from the temptations which poverty usually exposes to, and that we may be in a better capacity to sow the golden seeds of charity, and relieve such as are in need. Temporal things must be prayed for for spiritual ends. Hannah prayed for a child—but it was for this end—that her child might be devoted to God. "O Lord, if you will remember me, and will give unto your handmaid a child, then I will give him unto the Lord all the days of his life." 1 Sam 1:11. Many pray for outward things only to gratify their sensual appetites, as the ravens cry for food. Psalm 147:9. To pray for outward things only to satisfy nature, is to cry rather like ravens than Christians. We must have a higher end in our prayers, we must aim at heaven, while we are praying for earth.

Must we pray for temporal things for spiritual ends, that we may be fitter to serve God? Then how wicked are those who beg temporal mercies that they may be more enabled to sin against God! "You ask that you may consume it upon your lusts!" James 4:3. One man is sick, and he prays for health that he may be among his cups and harlots! Another prays for an estate; he would not only have his belly filled—but his barns; and he would be rich that he may raise his name, or that, having more power in his hand, he may now take a fuller revenge on his enemies. It is impiety joined with impudence, to pray to God to give us temporal things, that we may be the better enabled to serve the devil.

If we are to pray for temporal things, how much more for spiritual things? If we are to pray for bread, how much more for the bread of life? If for oil, how much more for the oil of gladness? If to have our hunger satisfied, much more should we pray to have our souls saved. Alas! what if God should hear our prayers, and grant us these temporal things and no more—how would we be the better? What is it to have food—and lack grace? What is it to have the back clothed—and the soul naked? To have a rich land—and lack the living springs in Christ's blood—what comfort could that be? O therefore let us be earnest for spiritual mercies! Lord, not only feed me—but sanctify me! Give me rather a heart full of grace—than a house full of gold. If we are to pray for daily bread, the things of this life—much more should we pray for the things of the life that is to come.

Some may say we have an estate already, and what need we pray, "Give us daily bread"?

Supposing we have a plentiful estate—yet we need make the petition, "Give us daily bread;" and that upon a double account.

(1) That we may have a blessing upon our food, and all that we enjoy. "I will bless her provision." Psalm 132:15. "Man shall not live by bread alone—but by every Word that proceeds out of the mouth of God." Matthew 4:4. What is that but a word of blessing? Though the bread is in our hand—yet the blessing is in God's hand—and it must be fetched out of his hand by prayer! Well, therefore, may rich men pray, "Give us our bread," let it be seasoned with a blessing. If God should withhold a blessing, nothing we have would do us good; our clothes would not warm us, our food would not nourish us. "He gave them their request—but sent leanness into their soul;" that is, they pined away, and their food did not nourish them. Psalm 106:15. If God should withhold a blessing, what we eat would turn to bad effect, and hasten death. If God does not bless our riches, they will do us more hurt than good. "Riches kept for the owners thereof to their hurt." Eccl 5:13. So that, granting we have plentiful estates—yet we had need pray, "Give us our bread;" let us have a blessing of what we have.

(2) Though we have estates—yet we had need pray—that we may hereby engage God to continue these comforts to us. How many casualties may fall out! How many have had grain in their barn, and a fire has come on suddenly, and consumed all! How many have had losses at sea, and great estates boiled away to nothing! "I went out full, and the Lord has brought me home again empty." Ruth 1:21. Therefore, though we have estates—yet we had need pray, "Give us;" Lord, give us a continuance of these comforts, that they may not, before we are aware, take wings and fly from us. So much for the first word in the petition, Give.

[2] Secondly, "Give us."

Why do we pray in the plural, "Give us"? Why is it not said, give me?

To show that we are to have a public spirit in prayer. We must not only pray for ourselves—but others. Both the law of God and the law of love bind us to this, we must love our neighbor as ourselves; therefore we must pray for them as well as ourselves. Every good Christian has a fellow-feeling of the needs and miseries of others, and he prays God would extend his bounty to them; especially he prays for the saints. "Praying always for all saints." Eph 6:18. These are children of the family.

Use 1. Should we have a public spirit in prayer? It reproves narrow spirited men who move within their own sphere only; who look only at themselves, and mind not the case of others; who leave others out of their prayers. If they have daily bread, they care not though others starve; if they are clothed, they care not though others go naked. Christ taught us to pray for others, to say, "Give us;" but selfish people are shut up within themselves, as the snail in the shell, and never speak a word in prayer for others. These have no commiseration or pity.

Use 2. Let us pray for others as well as for ourselves. [A godly man benefits others as much as himself.] Spiders work only for themselves—but bees for the good of others. The more excellent anything is, the more it operates for the good of others. Springs refresh others with their crystal streams; the sun enlightens others with its golden beams. Likewise, the more a Christian is ennobled with grace, the more he besieges heaven with his prayers for others. If we are members of the body of Christ, we cannot but have a sympathy with others in their needs; and this sympathy would lead us to pray for them. David had a public spirit in prayer. "Do good, O Lord, unto those that are good." Psalm 125:4. Though he begins the Psalm with prayer for himself, "Have mercy upon me, O God," yet he ends the Psalm with prayer for others. "Do good in your good pleasure unto Zion." Psalm 51:1, 18.

Use 3. It is matter of comfort to the godly, who are but low in the world, that they have the prayers of God's people for them; who pray not only for the increase of their faith—but their food, that God will give them "daily bread." He is likely to be rich, who has several stocks going. Just so, they are in a likely way to thrive, who have the prayers of the saints going for them in several parts of the world.

[3] The third word in the petition is "This day." We pray not give us bread for a month or a year—but a day. "Give us this day."

Is it not lawful to lay up for the future? Does not the apostle say, that he who provides not for his family, "is worse than an infidel"? 1 Tim 5:8.

True, it is lawful to lay up for posterity; but our Savior has taught us to pray, "Give us this day our bread," for two reasons:

(1) That we should not have anxious care for the future. We should torment ourselves how to lay up great estates; if we have but enough to supply for the present—it should suffice. "Give us this day." "Don’t worry about tomorrow." Matthew 6:34. God fed Israel with manna in the wilderness, and he fed them from hand to mouth. Sometimes all their manna was spent; and if anyone had asked them where they would have their breakfast next morning, they would have said, "Our care is only for the day: God will rain down whatever manna we need. If we have bread today, let us not distrust God's providence for the future."

(2) Our Savior will have us pray, "Give us bread this day," to teach us to live every day as if it were our last. We are not to pray, Give us bread tomorrow, because we do not know whether we shall live until tomorrow; but, "Lord, give us this day;" it may be the last day we shall live, and then we shall need no more.

If we pray for bread for a day only, then you who have great estates have cause to be thankful. You have more than you pray for; you pray but for bread for one day, and God has given you enough to suffice all your life. What a bountiful God do you serve! Two things should make rich men thankful. (1) God gives them more than they deserve. (2) He gives them more than they pray for.

[4] The fourth thing in the petition is, "Our bread."

Why is it called "Our bread," when it is not ours—but God's?

(1) We must understand it in a qualified sense; it is our bread, being gotten by honest industry. There are two sorts of bread that cannot properly be called our bread: the bread of idleness and the bread of violence.

The bread of idleness. "She eats not the bread of idleness." Proverbs 31:27, An idle person lives at the cost of others. "His hands refuse to labor." Proverbs 21:25. We must not be as the drones, which eat the honey that other bees have brought into the hive. If we eat the bread of idleness, it is not our own bread. "There are some who walk disorderly, working not at all; such we command that they work, and eat their own bread." 2 Thess 3:11, 12. The apostle gives this hint, that such as live idly do not eat their own bread.

The bread of violence. We cannot call that "our bread" which is taken away from others; that which is gotten by stealth or fraud, or any manner of extortion, is not "our bread," it belongs to another. He who is a bird of prey, who takes away the bread of the widow and fatherless, eats the bread which is not his, nor can he pray for a blessing upon it. Can he pray God to bless that which he has gotten unjustly?

(2) It is called our bread by virtue of our title to it. There is a twofold title to bread. [1] A spiritual title. In and by Christ we have a right to the creature, and may call it "our bread." As we are believers we have the best title to earthly things. "All things are yours;" by what title? "you are Christ's." 1 Cor 3:23. [2] A civil title, which the law confers on us. To deny men a civil right to their possessions, and make all common, opens the door to anarchy and confusion.

See the privilege of believers. They have both a spiritual and a civil right to what they possess. Those who can say, "our Father," can say "our bread." Wicked men that have a legal right to what they possess—but not a covenant right; they have it by providence, not by promise; with God's permission, not with his love. Wicked men are in God's eye no better than usurpers; all they have, their money and land, is like cloth taken up at the draper's, which is not paid for; but the sweet privilege of believers is, that they can say, "our bread." Christ being theirs—all is theirs. Oh, how sweet is every bit of bread dipped in Christ's blood! How well does that food relish, which is a pledge of more! The meal in the barrel is a pledge of our angels' food in paradise. It is the privilege of saints to have a right to earth and heaven.

[5] The fifth and last thing in this petition is, the thing we pray for, "daily bread."

What is meant by bread?

Bread here, by a synecdoche, [the particular for the whole class], is put for all the temporal blessings of this life, food, fuel, clothing, etc. [Whatever serves for our well-being.] Augustine. Whatever may serve for necessity or sober delight.

Learn to be contented with the allowance which God gives. If we have the necessities of life-let us rest satisfied. We pray but for bread, "Give us our daily bread;" we do not pray for superfluities, nor for quails or venison—but for bread which may support life. Though we have not so much as others—so full a crop—so rich an estate—yet if we have the staff of bread to keep us from falling, let us be content. "If we have food and clothing, we will be content with that." 1 Timothy 6:8. Most people are herein faulty. Though they pray that God would give them bread, as much as he sees expedient for them—yet they are not content with his allowance—but greedily covet more, and with the daughters of the horse-leech, cry, "Give, give." Proverbs 30:15. This is a vice naturally engrafted in us.

Many pray Agur's first prayer, "Give me not poverty," but few pray his last prayer, "Give me not riches." Proverbs 30:8. They are not content with "daily bread," but have the cancer of covetousness; they are still craving for more. "Who enlarges his desire as hell, and is as death, and cannot be satisfied." Hab 2:5. There are, says Agur, four things which are never satisfied: the grave, the barren womb, the thirsty desert, the blazing fire. And I may add a fifth thing—the heart of a covetous man. Proverbs 30:15.

Such as are not content with daily bread—but thirst insatiably after more, will break over the hedge of God's command; and to get riches will stick at no sin. Therefore covetousness is called a radical vice. "The root of all evil." 1 Tim 6:10. [Oh cursed hunger for gold, to what do you not drive the hearts of men?] The Greek word for covetousness, signifies an inordinate desire of getting. Covetousness is not only in getting riches unjustly—but in loving them inordinately, which is a key that opens the door to all sin. It causes:

(1) Covetousness causes theft. Achan's covetous heart made him steal the wedge of gold—which cleft asunder his soul from God. Josh 7:21.

(2) Covetousness causes treason. What made Judas betray Christ? It was the thirty pieces of silver! Matthew 26:15.

(3) Covetousness causes murder. It was the inordinate love of the vineyard that made Ahab conspire Naboth's death. 1 Kings 21:13.

(4) It is the root of perjury. Men shall be covetous; and it follows, truce-breakers. 2 Tim 3:23. Love of silver will make men take a false oath, and break a just oath.

(5) Covetousness is the spring of apostasy. "Demas has forsaken me, having loved this present world." 2 Tim 4:10. He not only forsook Paul's company—but his doctrine. Demas afterwards became a priest in an idol-temple, according to Dorotheus.

(6) Covetousness will make men idolaters. "Covetousness which is idolatry." Col 3:5. Though the covetous man will not worship graven images in the church—yet he will worship the graven image in his coin.

(7) Covetousness makes men give themselves to the devil. Pope Sylvester II sold his soul to the devil for a popedom. Covetous people forget the prayer, "Give us daily bread." They are not content with that which may satisfy nature—but are insatiable in their desire. O let us take heed of this cancer of covetousness! Keep your lives free from the love of money and be content with what you have." Heb 13:5.

Use. That we may be content with "daily bread," that which God in his providence carves out to us, and not covet or murmur—take the following considerations:

(1) God can bless a little. "He shall bless your bread and your water." Exod. 23:25. A blessing puts sweetness into the least morsel of bread, it is like sugar in wine. "I will bless her provision." Psalm 132:15. Daniel, and the three Hebrew children, ate a diet of vegetables and water—and yet they looked fairer than those who ate of the king's food. Dan 1:12, 15. Whence was this? God infused a more than ordinary blessing into the vegetables and water. His blessing was better than the king's venison. A piece of bread with God's love—is angels' food.

(2) God, who gives us our allowance, knows what quantity of outward things is fittest for us. A smaller provision may be fitter for some; bread may be better than dainties. Everyone cannot bear a high condition, any more than a weak brain can bear heavy wine. Has any one a larger proportion of worldly things? God sees he can better manage such a condition; he can order his affairs with discretion, which perhaps another cannot. As he has a large estate—so he has a large heart to do good, which perhaps another has not. This should make us content with a shorter bill of fare. God's wisdom is what we must acquiesce in; he sees what is best for everyone. That which is good for one, may be bad for another.

(3) In being content with daily bread, though less than others have, much grace is seen. All the graces act their part in a contented soul. As the holy ointment was made up of several spices, myrrh, cinnamon, and cassia—so contentment has in it a mixture of several graces. Exod 30:23. There is faith. A Christian believes that God does all for the best. There is love, which thinks no evil—but takes all God does in good part. There is patience, submitting cheerfully to what God orders wisely. God is much pleased to see so many graces at once sweetly exercised, like so many bright stars shining in a constellation.

(4) To be content with daily bread, though but sparing, keeps us from many temptations which discontented people fall into. When the devil sees a person discontented with daily bread, he says, "Here is good fishing for me!" Satan often tempts discontented ones to murmuring, and to unlawful means, cozening and defrauding; and he who increases an estate by indirect means, stuffs his pillow with thorns—so that his head will lie very uneasy when he comes to die. If you would be freed from the temptations which discontent exposes to, be content with such things as you have—thank God for "daily bread."

(5) What a rare and admirable thing is it to be content with "daily bread," though it be coarse, and though there be but little of it! Though a Christian has but a little meal in the barrel—yet he has that which gives him contentment. What he has not in the cupboard, he has in the promise. That bit of bread he has, is with the love of God, and that sauce makes it taste sweet. The little oil in the cruse is a pledge of the dainties he shall have in the kingdom of God, and this makes him content. What a rare and wonderful thing is this! It is no wonder to be content in heaven, when we are at the fountain-head, and have all things we can desire; but to be content when God keeps us to short fare, and we have scarcely "daily bread," is a wonder indeed. When grace is crowning, it is no wonder to be content; but when grace is conflicting with straits, to be content is a glorious thing, and deserves the garland of praise.

(6) To make us content with "daily bread," though God straitens us in our allowance, think seriously of the danger there is in a high, prosperous condition. Some are not content with "daily bread," but desire to have their barns filled, and heap up silver as dust; which proves a snare to them. "Those who will be rich fall into a snare." 1 Tim 6:9. Pride, idleness, and lust—are three worms which usually breed in prosperity. Prosperity often deafens the ear against God. "I spoke unto you in your prosperity—but you said, I will not hear." Jer 22:21. Soft pleasures harden the heart. In the body, the more fat—the less vitality. Just so, the more outward plenty—often the less piety. Prosperity has its honey—and also its sting; like the full of the moon—it makes many lunatic. The pastures of prosperity are idleness and excess. Anxious care is the evil spirit which haunts the rich man, and will not let him rest. When his chests are full of money, his heart is full of care, either how to manage or how to increase, or how to secure what he has gotten. Sunshine is pleasant—but sometimes it scorches.

Should it not make us content with that allowance which God gives—if we have daily bread, though not dainties? Think of the danger of prosperity! The spreading of a full table may be the spreading of a snare! Many have been sunk to hell with golden weights. The ferry-man takes in all passengers, that he may increase his fare, and sometimes to the sinking of his boat. "People who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction." 1 Tim 6:9. The world's golden sands are quicksands, which should make us take our daily bread, though it be but coarse, contentedly. What if we have less prosperity—we have less snare. As we lack the rich provisions of the world—so we lack their temptations.

(7) If God keeps us to a spare diet—if he gives us less temporal things—he has made it up in spiritual things. He has given us the Pearl of great price, and the holy anointing of the Spirit. The pearl of great price, the Lord Jesus—is the quintessence of all good things. To give us Christ, is more than if God had given us all the world. He can make more worlds—but he has no more Christs to bestow. Christ is such a golden mine, that the angels cannot dig to the bottom! His riches are unsearchable! Eph 3:8. From Christ we may have justification, adoption, and glorification. "The sea of God's mercy in giving us Christ," says Luther, "should swallow up all our needs!"

God has anointed us with the graces, the holy unction of his Spirit. Grace is a seed of God, a blossom of eternity. The graces are the impressions of the divine nature, stars to enlighten us, spices to perfume us, diamonds to enrich us! And if God has adorned the hidden man of the heart with these sacred jewels, it may well make us content, though we have but short fare, and that coarse too. God has given his people better things than corn and wine; he has given those who which he cannot give in anger, and which cannot stand with reprobation, and they may say as David, "The lines have fallen unto me in pleasant places; yes, I have a goodly heritage." Psalm 16:6. Didimus was a blind man—but very holy; Anthony asked him, if he was not troubled for the lack of his eyes, and he told him he was; Anthony replied, "Why are you troubled? You lack that which flies and birds have—but you have that which angels have." So I say to Christians, if God has not given you the purse, he has given you his Spirit. If you lack that which rich men have, God has given you that which angels have, and are you not content?

(8) If you have but daily bread enough to suffice nature, be content. Consider that it is not having an abundance, which makes

us content. It is not a fancy cage which will make the bird sing. Having only the necessities of life may bring contentment, when having more may make one less contentment. A staff may help the traveler—but a bundle of staffs will be a burden to him. A great estate may be like a long trailing garment, more burdensome than useful. Many that have great incomes and revenues, have not so much comfort and contentment in their lives, as some that go to hard labor. "Keep your lives free from the love of money and be content with what you have, because God has said, "Never will I leave you; never will I forsake you." Hebrews 13:5

(9) If you have less daily bread, you will have less account to give. The riches and honors of this world, make a great show, and with their glistening, dazzle men's eyes. But they do not consider the great account they must give to God. "Give an account of your stewardship!" Luke 16:2. What good have you done with your estate? Have you, as a good steward, traded your golden talents for God's glory? Have you honored the Lord with your substance? The greater the revenues—the greater the reckonings. Let it quiet and content us, that if we have but little daily bread—that our account will be less.

(10) You who have but a small competence in outward things, may be content to consider how much you look for hereafter. God keeps the best wine until last. What though now you have a small pittance, and are fed from hand to mouth? You look for an eternal reward, white robes, sparkling crowns, rivers of pleasure. A son is content though his father gives him a little money but now and then, as long as he expects his father should settle all his wealthy estate upon him at last. Just so, if God gives you but little at present—yet you look for that glory which eye has not seen. The world is but a great inn. If God gives you sufficient to pay for your charges in your inn, you may be content, you shall have enough when you come to your own country.

How may we be content, though God cut us short in these externals; though we have but little daily bread, and coarse?

(1) Realize that some have been much lower than you, who have been better than you. Jacob, a holy patriarch, went over Jordan with his staff, and lived in a poor condition a long time; he had the clouds for his canopy, and a stone for his pillow. Moses, who might have been rich, as some historians say, that Pharaoh's daughter adopted him for her son, because king Pharaoh had no heir, and so Moses was likely to have come to the crown—yet leaving the honors of the court, in what a low, poor condition did he live in, when he went to Jethro, his father-in-law! Musculus, famous for learning and piety, was put to great straits, even to dig in a town ditch, and had scarcely daily bread, and yet was content! Nay, Christ, who was heir of all, for our sakes became poor! 2 Cor 8:9. Let all these examples make us content.

(2) Let us labor to have the interest cleared between God and our souls. He who can say, "My God," has enough to rock his heart quiet in the lowest condition. What can he lack who has El-Shaddai, the all-sufficient God for his portion? Though the nether springs fail—yet he has the upper springs. Though the bill of fare grows short—yet an interest in God is a pillar of support to us, and we may, with David, encourage ourselves in the Lord our God!

The Fifth Petition in the Lord's Prayer

"Forgive us our debts, as we forgive our debtors." Matthew 6:12

Before I speak strictly to the words, I shall notice:

[1] That in this prayer there is but one petition for the body, "Give us our daily bread," but two petitions for the soul, "Forgive us our trespasses, lead us not into temptation—but deliver us from evil." Observe hence, that we are to be more careful for our souls than for our bodies, more careful for grace than for daily bread; and more desirous to have our souls saved than our bodies fed. In the law, the weight of the sanctuary was twice as big as the common weight, to typify that spiritual things must be of far greater weight with us than earthly. The excellency of the soul may challenge our chief care about it.

(1) The soul is an immaterial substance; it is a heavenly spark, lighted by the breath of God. It is the more refined and spiritual part of man; it is of an angelic nature; it has some faint resemblance to God. The body is the more humble part, it is the cabinet only, though curiously wrought—but the soul is the jewel; it is near akin to angels; it is capable of communion with God in glory.

(2) The soul is immortal; it never expires. It can act without the body. Though the body dissolve into dust, the soul lives. Luke 12:4. The essence of the soul is eternal; it has a beginning but no end. Surely, then, if the soul is so ennobled and dignified, more care should be taken about it than the body. Hence, we make but one petition for the body—but two petitions for the soul.

Use 1. They are reproved who take more care for their bodies than their souls. The body is but the brutish part—yet they take more care, (1) About dressing their bodies than their souls. They put on the best clothes, are dressed in the richest garb; but care not how naked or undressed their souls are. They do not get the jewels of grace to adorn the inner man. (2) About feeding their bodies than their souls. They are caterers for the flesh, they make provision for the flesh, they have the best diet—but let their souls starve; as if one should feed his dog—but let his child starve. The body must sit in the chair of state—but the soul, that princely thing, is made a lackey to run on the devil's errands!

Use 2. Let us be more careful for our souls. If it is well with the soul, it shall be well with the body. If the soul is gracious, the body shall be glorious, for it shall shine like Christ's body. Therefore, it is wisdom to look chiefly to the soul, because in saving the soul we secure the happiness of the body. And we cannot show our care for our souls more than by improving all seasons for their good; as reading, praying, hearing, and meditating. Oh, look to the main thing; let the soul be chiefly tended! The loss of the soul would be fatal. Other losses may be made up again. If one loses his health, he may recover it again; if he loses his estate, he may make it up again; but if he loses his soul, the loss is irreparable. The merchant who ventures all he has in one ship, if that be lost, is quite ruined.

[2] As soon as Christ had said, "Give us daily bread," he adds, "and forgive us." He joins the petition of forgiveness of sin immediately to the other of daily bread, to show us that though we have daily bread—yet all is nothing without forgiveness. If our sins are not pardoned, we can take but little comfort in our food. As a man who is condemned takes little comfort from the food you bring him in prison; so, though we have daily bread—yet it will do us no good unless sin is forgiven. What though we should have manna, which was called angels' food, though the rock should pour out rivers of oil—all is nothing unless sin is taken away. When Christ had said, "Give us our daily bread," he presently added, and "forgive us our trespasses." Daily bread may satisfy the appetite—but forgiveness of sin satisfies the conscience.

Use 1. It condemns the folly of most people, who, if they have daily bread, the delicious things of this life, look no further; they are not solicitous for the pardon of sin. If they have that which feeds them, they look not after that which should crown them. Alas! you may have daily bread, and yet perish. The rich man in the gospel had daily bread, nay, he had dainties, he fared 'sumptuously every day;" but "in hell he lift up his eyes." Luke 16:19, 23.

Use 2. Let us pray that God would not give us our portion in this life, that he would not put us off with daily bread—but that he would give forgiveness. This is the sauce that would make our bread relish the sweeter. Do not be content with that which is common to the brute creatures, the dog or rat—to have your hunger satisfied; but, besides daily bread, get pardon of sin. A drop of Christ's blood, or a grain of forgiving mercy, is infinitely more valuable than all the delights under the sun. Daily bread may make us live comfortably—but forgiveness of sins will make us die comfortably. I come now to the words of the petition, "Forgive us our debts," etc.

Here is a term given to sin, it is a debt; the confession of the debt, "our debts;" a prayer, "forgive us;" and a condition on which we desire forgiveness, "as we forgive our debtors."

1. The first thing is the term given to sin—it is a debt. That which is here called a debt is called sin. "Forgive us our sins." Luke 11:4. So, then, sin is a debt, and every sinner is a debtor. Sin is compared to a debt of ten thousand talents. Matthew 18:24.

Why is sin called a debt?

Because it fitly resembles it. (1) A debt arises upon non-payment of money, or the not paying that which is one's due. We owe to God exact obedience, and not paying what is due, we are in debt. (2) In case of non-payment, the debtor goes to prison; so, by our sin, we become guilty, and are exposed to God's curse of damnation. Though he grants a sinner a reprieve for a time—yet he remains bound to eternal death if the debt is not forgiven.

In what sense is sin the worst debt?

(1) Because we have nothing to pay. If we could pay the debt, what need to pray, "forgive us"? We cannot say, as he in the gospel, "Have patience with me, and I will pay you all;" we can pay neither principal nor interest. Adam made us all bankrupts. In innocence Adam had a stock of original righteousness to begin the world with, he could give God personal and perfect obedience; but, by his sin, he was quite broken, and beggared all his posterity. We have nothing to pay; all our duties are mixed with sin, and so we cannot pay God in current coin.

(2) Sin is the worst debt, because it is against an infinite majesty. An offence against the person of a king, is the crime of high treason, it enhances and aggravates the crime. Sin wrongs God, and so is an infinite offence. The schoolmen say, "every sin strikes at the Godhead." The sinner would not only unthrone God—but ungod him, which makes the debt infinite.

(3) Sin is the worst debt, because it is not a single—but a multiplied debt. Forgive us "our debts;" we have debt upon debt. "Innumerable evils have compassed me about." Psalm 40:12. We may as well reckon all the drops in the sea, as reckon all our spiritual debts; we cannot fathom how much we owe. A man may know his other debts—but he cannot number his spiritual debts. Every vain thought is a sin. "The thought of foolishness is sin." Proverbs 24:9. And what swarms of vain thoughts have we! The first rising of corruption, though it never blossom into outward act, is a sin; then, "who can understand his errors?" We do not know how much we owe to God.

(4) Sin is the worst debt; because it is an inexcusable debt in two respects:

[1] There is no denying the debt. Other debts men may deny. If the money be not paid before witnesses, or if the creditor lose the bond, the debtor may say he owes him nothing; but there is no denying the debt of sin. If we say we have no sin, God can prove the debt. "I will set your sins in order before your eyes." Psalm 50:21. God writes down our debts in his book of remembrance, and his book, and the book of conscience exactly agree: so that the debt cannot be denied.

[2] There is no shifting off the debt. Other debts may be shifted off. We may get friends to pay them—but neither man nor angel can pay this debt for us. If all the angels in heaven should make a purse, they cannot pay one of our debts. In other debts men may get a protection—so that none can touch their persons, or sue them for it; but who shall give us a protection from God's justice? "There is none that can deliver out of your hand." Job 10:7. Indeed, the Pope pretends that his pardon shall be men's protection, and God's justice shall not sue them: but that is a forgery, and cannot be pleaded at God's tribunal.

Other debts, if the debtor dies in prison, cannot be recovered: death frees him from debt; but if we die in debt to God, he knows how to recover it. As long as we have souls to seize upon, God will not lose his debt. Not the death of the debtor—but the death of the Surety, pays a sinner's debt. In other debts men may flee from their creditor, leave their country, and go into foreign parts, and the creditor cannot find them; but we cannot flee from God. He knows where to find all his debtors. "Where shall I flee from your presence? If I take the wings of the morning, and dwell in the uttermost parts of the sea, even there your right hand shall hold me." Psalm 139:7, 9, 10.

(5) Sin is the worst debt, because it carries men, in case of non-payment, to a worse prison than any upon earth, even to a fiery prison; and the sinner is laid in worse chains, chains of darkness, where he is bound under wrath forever.

Wherein have we the character of bad debtors?

(1) A bad debtor does not love to be called to account. There is a day coming when God will call his debtors to account. "So then, everyone shall give an account of himself to God." Romans 14:12. But we play away the time, and do not love to hear of the day of judgment; we do not like that ministers should put us in mind of our debts, or speak of the day of reckoning. What a confounding word will that be to a self-secure sinner, "give an account of your stewardship!"

(2) A bad debtor is unwilling to confess his debt, he will put it off, or make less of it. Just so, we are more willing to excuse sin than confess it. How hardly was Saul brought to confession. "I have obeyed the voice of the Lord—but the people took of the spoil." 1 Sam 15:20, 21. He rather excuses his sin than confesses it.

(3) A bad debtor is apt to hate his creditor. Debtors wish their creditors dead. Just so, wicked men naturally hate God, because they think he is a just judge, and will call them to account. They are called God-haters. A debtor does not love to see his creditor.

Use 1. They are reproved who are reluctant to be in debt—but make no reckoning of sin, which is the greatest debt; they use no means to get out of it—but run further in debt to God. We would think it strange, if writs or warrants were out against a man, or a judgment granted to seize his body and estate, and yet he was wholly regardless and unconcerned. God has a writ out against a sinner, nay, many writs, for swearing, drunkenness, Sabbath-breaking, and yet the sinner eats and drinks, and is quiet, as if he were not in debt! What an opiate has Satan given men!

Use 2. If sin is a debt, let us be humbled. "Debt," says Ambrose, "is grievous." Men in debt are full of shame, they lie hid, and do not care to be seen. A debtor is ever in fear of arrest. A dog barks—and his heart pounds. Oh! let us blush and tremble, who are so deeply indebted to God. A Roman dying in debt, Augustus the emperor sent to buy his pillow, because, said he, I hope that will have some virtue to make me sleep, on which a man so much in debt could take his ease. We that have so many spiritual debts lying upon us, how can we be at rest until we have some hope that they are discharged?

II. The second thing in this petition is confession. Let us confess our debt. Let us acknowledge that we are in arrears with God, and deserve that he should enforce the law upon us, and throw us into hell-prison. By confession we give glory to God. "My son, give glory to the God of Israel, and make confession unto him." Josh 7:19. If we confess the debt, God will forgive it. "If we confess our sins, he is just to forgive." 1 John 1:9. Do but confess the debt, and God will cross it out from the book. "I said, I will confess my transgressions unto the Lord, and you forgave the iniquity of my sin." Psalm 32:5.

Let us not confess merely—but labor to get our spiritual debts paid, by Christ the Surety. Say, "Lord, have patience with me, and Christ shall pay you all. He has laid down an infinite price." The covenant of works would not admit of a surety; it demanded personal obedience: but this privilege we have by the gospel. If we have nothing to pay, God will accept a surety. Believe in Christ's blood, and the debt is paid.

We have next to consider in these words the petition, "Forgive us our sins," and the condition, "For we also forgive everyone that is indebted to us." Our forgiving others is not a cause of God's forgiving us—but it is a condition without which he will not forgive us.

III. We shall now consider the petition, "Forgive us our sins." This is a blessed petition. The ignorant would say, "Who will show us any good?" (Psalm 4:6) meaning a good purchase; but the Savior teaches us to pray for that which is more noble, and will stand us in more stead, which is the pardon of sin. Forgiveness of sins is a primary blessing, it is one of the first mercies God bestows. "Then will I sprinkle clean water upon you;" that is, forgiveness. Ezek 36:25. When God pardons, there is nothing he will stick at, to do for the soul; he will adopt, sanctify, crown.

What is forgiveness of sin?

It is God's passing by sin, wiping off the score and giving us a discharge. Micah 7:18.

[1] The nature of forgiveness will more clearly appear, by opening some Scripture phrases; and by laying down some propositions.

(1) To forgive sin, is for God to take away iniquity. "Why do you not take away my iniquity?" Job 7:21. Hebrew, lift off. It is a metaphor taken from a man who carries a heavy burden which is ready to sink him, and another comes, and lifts it off—so when the heavy burden of sin is on us, God in pardoning, lifts it off from the conscience, and lays it upon Christ. "He has laid on him the iniquity of us all." Isaiah 53:6.

(2) To forgive sin, is for God to cover it. "You have covered all their sin." Psalm 85:2. This was typified by the mercy-seat covering the ark, to show God's covering of sin through Christ. God does not cover sin in the Antinomian sense—so as he sees it not—but he so covers it, that he will not impute it.

(3) To forgive sin, is for God to blot it out. "I am he who blots out your transgressions." Isaiah 43:25. The Hebrew word, to blot out, alludes to a creditor who, when his debtor has paid him, blots out the debt, and gives him an acquittance. Just so, when God forgives sin, he blots out the debt, he draws the red lines of Christ's blood over it, and so crosses the debt-book.

(4) To forgive sin is for God to scatter our sins as a cloud. "I have blotted out as a thick cloud your transgressions." Isaiah 44:22. Sin is the cloud, an interposing cloud, which disperses, that the light of his countenance may break forth.

(5) To forgive sin, is for God to cast our sins into the depths of the sea, which implies burying them out of sight, that they shall not rise up in judgment against us. "You will cast all their sins into the depths of the sea." Micah 7:19. God will throw them in, not as cork which rises again—but as lead which sinks to the bottom.

[2] The nature of forgiveness will further appear by laying down some propositions respecting it.

(1) Every sin deserves death, and therefore needs forgiveness. The Papists distinguish between mortal sins and venial sins. Some creep unawares into the mind, as vain thoughts, sudden motions of anger and revenge, which Bellarmine says, are in their own nature venial. It is true that the greatest sins are in one sense venial, that is, God is able to forgive them; but the least sin is not in its own nature venial—but deserves damnation. We read of the lusts of the flesh, and the works of the flesh. Romans 13:14; Gal 5:19. The lusts of the flesh are sinful, as well as the works of the flesh. That which is a transgression of the law merits damnation; but the first stirrings of corruption are a breach of the royal law, and therefore merit damnation. Romans 7:7, Proverbs 24:9. So that the least sin is mortal, and needs forgiveness.

(2) It is God alone, who forgives sin. To pardon sin is one of the royal prerogatives; one of the flowers of God's crown. "Who can forgive sins, but God alone?" Mark 2:7. It is most proper for God to pardon sin; only the creditor can remit the debt. Sin is an infinite offence, and no finite power can discharge an infinite offence. No man can take away sin, unless he is able to infuse grace; for, as Aquinas says, with forgiveness is always infusion of grace; but no man can infuse grace, therefore no man can forgive sin. He alone can forgive sin, who can remit the penalty—but it is God's prerogative only to forgive sin.

But a Christian is charged to forgive his brother. "Forgiving one another." Col 3:13.

In all second-table sins, there are two distinct things; disobedience against God, and injury to man. That which man is required to forgive, is the wrong done to himself—but the wrong done to God, he cannot forgive. Man may remit a trespass against himself—but not a transgression against God.

The Scripture speaks of a power committed to ministers to forgive sin: "Whose sins you remit, they are remitted unto them." John 20:23.

Ministers cannot remit sin authoritatively and effectually—but only declaratively. They have a special office and authority to apply the promises of pardon to broken hearts. When a minister sees one humbled for sin—but afraid God has not pardoned him, and is ready to be swallowed up of sorrow—for the easing of this man's conscience, he may, in the name of Christ, declare to him, that he is pardoned. He does not forgive sin by his own authority—but as a herald, in Christ's name, pronounces a man's pardon. As under the law, God cleansed the leper, and the priest pronounced him clean—so God, by his prerogative, forgives sin, and the minister pronounces forgiveness to the penitent sinner. Power to forgive sin authoritatively in his own name, was never granted to any mortal man. A king may spare a man's life—but cannot pardon his sin. Popes' pardons are insignificant, like blanks in a lottery, good for nothing but to be torn.

(3) Forgiveness of sin is purely an act of God's free grace. There are some acts of God which declare his power, as making and governing the world; others that declare his justice, as punishing the guilty; others that declare his free-grace, as pardoning sinners. "I am he who blots out your transgressions for my own sake." Isaiah 43:25. He forgives as when a creditor freely forgives a debtor. "I obtained mercy." 1 Tim 1:16. I was all over besprinkled with mercy. When God pardons a sin, he does not pay a debt—but gives a legacy. Forgiveness is spun out of the affections of God's mercy; there is nothing we can do, that can deserve it; not our prayers, or tears, or good deeds can purchase pardon. When Simon Magus would have bought the gift of the Holy Spirit with money, "May your money," said Peter, "perish with you." Acts 8:20. So if men think they can buy pardon of sin with their duties and alms, let their money perish with them. Forgiveness is an act of God's free grace, in which he displays the banner of love. This will raise trophies of God's glory, and cause the saints' triumph in heaven, that when there was no worthiness in them, when they lay in their blood—God took pity on them, and held forth the golden scepter of love in forgiving. Forgiveness is a golden thread spun out of the affections of free-grace!

(4) Forgiveness is through the blood of Christ. Free grace is the inward moving cause. Christ's blood is the outward cause of meriting pardon. "In whom we have redemption through his blood." Eph 1:7. All pardons are sealed in Christ's blood. The guilt of sin was infinite—and nothing but that blood which was of infinite value, could procure forgiveness.

But if Christ laid down his blood as the price of our pardon, how can we say God freely forgives sin? If it is by purchase, how is it by grace?

It was God's free grace that found out a way of redemption through a Mediator. Nay, God's love appeared more in letting Christ die for us, than if he had forgiven us without exacting any satisfaction. It was free grace which moved God to accept of the price paid for our sins. That God should accept a surety; that one should sin, and another suffer, was free grace. So that forgiveness of sin, though purchased by Christ's blood, is by free grace.

(5) In forgiveness of sin, God remits the guilt and penalty. On remission of guilt, the punishment is also remitted. Guilt is an obligation to punishment, it cries for justice. God in forgiving, indulges the sinner as to the penalty. He seems to say to him, "Though you have fallen into the hands of my justice, and deserve to die—yet I will take off the penalty; whatever is charged upon you shall be discharged." When God pardons a soul, he will not reckon with him in a purely vindictive way; he stops the execution of justice.

(6) By virtue of this pardon, God will no more call sin to remembrance. "Their sins and iniquities will I remember no more." Heb 8:12. He will pass an act of oblivion, he will not upbraid with former unkindnesses. When you fear that God will call your sins again to remembrance after pardon, look into this act of indemnity, "Their iniquities will I remember no more." God is said therefore to "blot out our sin." A man does not call for a debt when he has crossed it out of the book. When God pardons a man, his former displeasure ceases. "My anger is turned away." Hos 14:4.

But is God angry with his pardoned ones?

Though a child of God, after pardon, may incur his fatherly displeasure yet his judicial wrath is removed. Though he may lay on the rod—yet he has taken away the curse. Correction may befall the saints—but not destruction. "My loving-kindness will I not take from him." Psalm 89:33.

(7) Sin is not forgiven until it be repented of. Therefore they are put together: "Repentance and remission." Luke 24:47. [Grant repentance, Lord, and afterwards pardon.] Fulgentius. In REPENTANCE there are three main ingredients, all which must be, before forgiveness. They are contrition, confession, and conversion.

CONTRITION, or brokenness of heart. "They shall be like doves of the valleys, all of them mourning, everyone for his iniquity." Ezek 7:16. This contrition or rending of the heart, is expressed sometimes by smiting on the breast; Luke 18:13; sometimes by plucking off the hair; Ezra 9:3; and sometimes by watering the couch; Psalm 6:6.

But all humiliation is not contrition; some have only pretended sorrow for sin, and so have missed forgiveness; as Ahab humbled himself, whose garments were rent—but not his heart. What is that remorse and sorrow which goes before forgiveness of sin?

It is a holy sorrow; it is a grieving for sin, as it is sin, and as it is dishonoring God, and defiling the soul. Though there were no sufferings to follow—yet the true penitent would grieve for sin. "My sin is ever before me." Psalm 51:3. This contrition goes before remission. "I repented; I smote upon my thigh. Is Ephraim my dear son? my affections are troubled for him. I will surely have mercy upon him." Jer 31:19, 20. Ephraim was troubled for sinning, and God's affections were troubled for Ephraim. The woman in the gospel stood at Jesus' feet weeping, and a pardon followed. "Therefore, I say, her sins which are many, are forgiven." Luke 7:47. The seal is set upon the wax when it melts; God seals his pardon upon melting hearts.

The second ingredient in repentance is CONFESSION. "Against you, you only, have I sinned." Psalm 51:4. This is not auricular confession; which the Papists make a sacrament, and affirm that without confession of all sins in the ears of the priest, no man can receive forgiveness. The Scripture is ignorant of this, nor do we read that any general Council, until the Lateran Council, which was about twelve hundred years after Christ, ever decreed auricular confession.

But does not the Scripture say, "Confess your sins one to another"? James 5:16. This is absurdly brought for auricular confession; for, by this reasoning, the priest must confess to the people, as well as the people to the priest. The sense of that verse, is that in case of public scandals, or private wrongs, confession is to be made to others; but chiefly, confession is to be made to God, who is the party offended. "Against you, you only, have I sinned."

Confession gives vent to sorrow; it must be free without compulsion, sincere without reserve, cordial without hypocrisy; the heart must go along with it. This makes way for forgiveness. "I said I will confess my transgressions, and you forgave." Psalm 32:5. When the publican and thief confessed, they had pardon. The publican smote upon his breast with contrition, and said, "God be merciful to me a sinner," there was confession; he went away justified, there was forgiveness. The thief said, "We indeed suffer justly," there was confession; and Christ absolved him before he died, "Today shall you be with me in paradise." Luke 23:43. These words of Christ may have occasioned that saying of Augustine: "Confession shuts the mouth of hell, and opens the gate of paradise!"

The third ingredient in repentance is CONVERSION, or turning from sin. "We have sinned;" there was confession. "They put away the strange gods;" there was conversion. Judges 10:15, 16. It must be a universal turning from sin. "Cast away from you, all your transgressions." Ezek 18:31. You would be reluctant that God should forgive some of your sins only. Would you have him forgive all, and will you not forsake all? He who hides one rebel, is a traitor to the crown; he who lives in one known sin, is a traitorous hypocrite.

There must not only be a turning from sin—but a turning to God. Therefore it is called "Repentance toward God." Acts 20:21. The heart points towards God as the needle to the north pole. The prodigal not only left his harlots—but arose and went to his father. Luke 15:18. This repentance is the ready way to pardon. "Let the wicked forsake his way, and return unto the Lord, and he will abundantly pardon." Isaiah 55:7. A king will not pardon a rebel, while he continues in open hostility. Thus repentance goes before remission of sin. Those who never repented, have no ground to hope that their sins are pardoned.

Not that repentance merits the forgiveness of sin. To make repentance to satisfy God's justice—is Popish. By repentance we please God—but we do not satisfy him. "Christ's blood must wash our tears." Repentance is a condition, not a cause. God will not pardon for repentance—nor yet without it. He seals his pardons on melting hearts. Repentance makes us prize pardon the more. He who cries out of his broken bones, will the more prize the mercy of having them set again; so, when there is nothing in the soul but clouds of sorrow, and God brings pardon, which is setting a rainbow in the cloud to tell the soul the flood of God's wrath shall not overflow, Oh! what joy is there at the sight of this rainbow! The soul burns in love to God.

(8) The greatest sins come within the compass of forgiveness. Sins of the first magnitude, such as incest, sodomy, adultery, theft, murder—are are pardonable. Paul was a blasphemer, and so sinned against the first table; a persecutor, and so sinned against the second table; and yet he obtained mercy. 1 Tim 1:13. Zaccheus, was an extortioner; Mary Magdalene, was an unchaste woman, out of whom seven devils were cast; Manasseh, who made the streets run with blood, had pardon. Some of the Jews, who had a hand in crucifying Christ, were forgiven. God blots out not only the cloud—but the thick cloud; enormities as well as infirmities. Isaiah 44:22. The king, in the parable, forgave his debtor who owed him ten thousand talents. Matthew 28:27. A talent weighed three thousand shekels, ten thousand talents contained almost twelve tons of gold. This was an emblem of God's forgiving great sins.

"Though your sins be as scarlet, they shall be as white as snow." Isaiah 1:18. Scarlet, in the Greek, is called twice dipped, and the art of man cannot wash out the dye again. Though your sins are of a scarlet dye, God's mercy can wash them way, as the sea covers great rocks as well as little sands. This I mention that sinners may not despair. God counts it a glory to him to forgive great sins: in which mercy and love ride in triumph. "The grace of our Lord was exceeding abundant," it was exuberant, it overflowed, as the Nile River. 1 Tim 1:14. We must not measure God by ourselves. His mercy excels our sins as much as heaven does the earth. Isaiah 55:9. If great sins could not be forgiven, great sinners should not be preached to; but the gospel is to be preached to all. If they could not be forgiven, it were a dishonor to Christ's blood; as if the wound were broader than the plaster.

God has first made great sinners "broken vessels;" he has broken their hearts for sin, and then he has made them "golden vessels;" he has filled them with the golden oil of pardoning mercy. This may encourage great sinners to come in and repent. The sin against the Holy Spirit is unpardonable, not but that there is mercy enough in God to forgive it—but because he who has committed it will not have pardon. He despises God, scorns his mercy, spills the cordial of Christ's blood, and tramples it under foot; he puts away salvation from him.

But when a poor sinner looks upon himself and sees his guilt, and then looks on God's justice and holiness, he falls down confounded; but here is that which may be as a cork to the net, to keep him from despair—if he will leave his sins and come to Christ, mercy can seal his pardon.

(9) When God pardons a sinner, he forgives all sins. "I will pardon all their iniquities." Jer 33:8. "Having forgiven you all trespasses." Col 2:13. The mercy-seat, which was a type of forgiveness, covered the whole ark, to show that God covers all our transgressions. He does not leave one sin upon the score; he does not take his pen and for fourscore sins write down fifty—but blots out all sin. "Who forgives all your iniquities." Psalm 103:3. When I say, God forgives all sins, I understand it of sins past, for sins to come are not forgiven until they are repented of. Indeed God has decreed to pardon them; and when he forgives one sin, he will in time forgive all; but sins future are not actually pardoned until they are repented of. It is absurd to think sin should be forgiven before it is committed.

If all sins past and to come are at once forgiven, then what need to pray for the pardon of sin? It is a vain thing to pray for the pardon of that which is already forgiven. The opinion that sins to come, as well as past, are forgiven, takes away and makes void Christ's intercession. He is an advocate to intercede for daily sins. 1 John 2:1. But if sin is forgiven before it be committed, what need is there of his daily intercession? What need have I of an advocate, if sin be pardoned before it be committed? So that, though God forgives all sins past to a believer—yet sins to come are not forgiven until repentance be renewed.

(10) Faith necessarily precedes forgiveness. There must be believing on our part, before there is forgiving on God's part. "To him give all the prophets witness, that through his name whoever believes in him shall receive remission of sins." Acts 10:43. So that faith is a necessary antecedent to forgiveness. There are two acts of faith, to accept Christ and to trust in Christ; to accept of his terms, to trust in his merits; and he who does neither of these, can have no forgiveness. He who does not accept Christ, cannot have his person; he who does not trust in him, cannot have benefit by his blood. So that, without faith, there is no remission of sin.

(11) Though justification and sanctification are not the same—yet God never pardons a sinner without sanctifying him. Justification and sanctification are not the same. Justification is without us, sanctification is within us. The one is by righteousness imputed, the other is by righteousness imparted. Justification is once and for all, sanctification is gradual. One person is sanctified more than another—but one cannot be more justified than another. One has more grace than another—but he is not more justified than another. The matter of our justification is perfect, namely, Christ's righteousness; but our sanctification is imperfect, there are the spots of God's children. Deut 32:5. Our graces are mixed, our duties are defiled.

Thus justification and sanctification are not the same. Yet, for all that, they are never separated. God never pardons and justifies a sinner—but he also sanctifies him. "You were sanctified, you were justified." 1 Cor 6:11. "This is he who came by water and blood, even Jesus Christ." 1 John 5:6. Christ comes to the soul by blood, which denotes remission; and by water, which denotes sanctification. Let no man say he is pardoned, who is not made holy. This I urge against the Antinomians, who talk of their sin being forgiven, and having a part in Christ—and yet remain unconverted, and live in the grossest sins! Pardon and healing go together. "I create the fruit of the lips, peace." Isaiah 57:19. Peace is the fruit of pardon, and then it follows, "I will heal him." Where God pardons, he purifies. "I will place My Spirit within you and cause you to follow My statutes and carefully observe My ordinances." Ezekiel 36:27. As in the inauguration of kings, with the crown, there is the oil to anoint. Just so, when God crowns a man with forgiveness, he gives the anointing oil of grace to sanctify. "I will give him a white stone, and in the stone a new name." Rev 2:17. A "white stone," that is absolution; and a "new name" in the stone, that is sanctification.

If God should pardon a man, and not sanctify him, it would be a reproach to him. He would love and be well pleased with men in their sins, which is diametrically contrary to his holy nature.

If God should pardon and not sanctify, he could have no glory from us. God's people are formed to show forth his praise; but if he should pardon and not sanctify us, how could we show forth his praise? Isaiah 43:21. How could we glorify him? What glory can God have from a proud, ignorant, profane heart?

If God should pardon and not sanctify, there would enter heaven, that which defiles; but nothing shall enter that defiles. Rev 21:27. God would then settle the inheritance upon men before they were fit for it. "Which has made us fit to be partakers of the inheritance." Col 1:12. How is that but by the divine unction? So that whoever God forgives, he transforms. Let no man say his sins are forgiven who does not find an inherent work of holiness in his heart.

(12) Where God remits sin, he imputes righteousness. This righteousness of Christ imputed is a fulfillment of God's law, and makes full satisfaction for breaches of it. This righteousness procures God's favor. God cannot but love us—when he sees us in his Son's robe, which both covers and adorns us. In this spotless robe of Christ, we outshine the angels. Theirs is but the righteousness of creatures, this is the righteousness of God himself "That we might be made the righteousness of God in him." 2 Cor 5:21. How great a blessing then is forgiveness? With remission of sin is joined imputation of righteousness.

(13) Those whose sins are forgiven must not omit praying for forgiveness. "Forgive us our trespasses." Believers who are pardoned must be continual suitors for pardon. When Nathan told David, "The Lord has put away your sin," David composed a penitential psalm for the pardon of his sin. 2 Samuel 12:13. Sin, after pardon, rebels. Like Samson's hair, though it be cut, it will grow again. We sin daily, and must ask for daily pardon, as well as for daily bread. Besides, a Christian's pardon is not so sure, but he may desire to have a clearer evidence of it.

(14) A full absolution from all sin is not pronounced until the day of judgment. The day of judgment is called a time of refreshing, when sin shall be completely blotted out. Acts 3:19. Now God blots out sin truly—but then it shall be done in a more public way. God will openly pronounce the saints' absolution before men and angels. Their happiness is not completed until the day of judgment, because their pardon shall be solemnly pronounced, and there shall be the triumphs of the heavenly multitude. At that day it will be true indeed that God sees no sin in his children; they shall be as pure as the angels; then the church shall be presented without wrinkle. Eph 5:27. She shall be as free from stain as guilt, Satan shall no more accuse. Christ will show the debt-book, crossed in his blood. Therefore the church prays for Christ's coming to judgment. The bride says, "Come, Lord Jesus!"

Use 1. For information.

(1) From this word, "Forgive," we learn that if the debt of sin is no other way discharged but by being forgiven, we cannot satisfy for it. Among other damnable opinions of the church of Rome, one is—man's power to satisfy God for his sin. The Council of Trent holds that God is satisfied by our undergoing the penalty imposed by the censure of priests; and again, that we have works of our own by which we may satisfy for our wrongs done to God. By these opinions we judge what the Popish religion is. They intend to pay the debt they owe to God of themselves, to pay it in part, and do not look to have it all forgiven. But why did Christ teach us to pray, "Forgive us our sins," if we can of ourselves satisfy God for the wrong we have done him? This false doctrine robs God of his glory—Christ of his merit—and the soul of salvation! Alas! is not the lock cut where the strength lay? Are not all our best works fly-blown with sin—and can our sinful works satisfy for sin? This doctrine makes men their own saviors, which is most absurd to hold, for can the obedience of a finite creature satisfy for an infinite offence? Sin being forgiven, clearly implies we cannot satisfy for it!

(2) From this word "us", "Forgive US," we learn that pardon is chiefly to be sought for ourselves; for though we are to pray for the pardon of others, "Pray one for another," yet in the first place, we are to beg pardon for ourselves. James 5:16. What! will another's pardon do us good? Everyone is to endeavor to have his own name in the pardon. A son cannot be pardoned by his father's pardon—he must have a pardon for himself. In this sense selfishness is lawful, everyone must be for himself and get a pardon for his own sins. "Forgive us."

(3) From this word "our", "our sins," we learn how just God is in punishing us. The text says "our sins;" we are not punished for other men's sins—but our own. "No one has anything of his own, except his sin." Augustine. There is nothing we can call so properly ours, as sin. Our daily bread we have from God; our daily sins we have from ourselves. Sin is our own act, a web of our own spinning. How righteous therefore is God in punishing us! We sow the seed, and God makes us reap what we sow. "I give every man according to the fruit of his doings." Jer 17:10. When we are punished, we but taste the fruit of our own grafting.

(4) From this word "sins", see from hence the multitude of sin we stand guilty of. We pray not, forgive us our sin, as if it were only a single debt—but sins, in the plural. So vast is the catalogue of our sins that David cries out, "Who can understand his errors?" Psalm 19:12. Our sins are like the drops of the sea, like the atoms in the sun—they exceed all arithmetic. The debts we owe to God we can no more number, than we can satisfy God's justice for; which, as it should humble us to consider how full of black spots our souls are—so it should put us upon seeking after the pardon of our sins.

Use 2. For exhortation.

Let us labor for the forgiveness of sin, which is a main branch of the charter or covenant of grace. "I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more." Heb 8:12. It is mercy to feed us—but it is rich mercy to pardon us. Earthly things are no signs of God's love—he may give the venison—but not the blessing; but when he seals up forgiveness, he gives his love and heaven with it. "You set a crown of pure gold on his head." Psalm 21:3. A crown of gold was a mercy; but if you look into Psalm 103 you shall find a greater mercy: "Who forgives all shine iniquities, who crowns you with loving-kindness;" ver 3, 4. To be crowned with forgiveness and loving-kindness is afar greater mercy than be have a crown of pure gold set upon the head. It was a mercy when Christ cured the palsied man; but when Christ said to him, "Your sins are forgiven," it was more than to have his palsy healed. Mark 2:5. Forgiveness of sin is the chief thing to be sought after; and surely, if conscience is once touched with a sense of sin, there is nothing a man will thirst after more than forgiveness. "My sin is ever before me." Psalm 51:3. This made David so earnest for pardon. "Have mercy upon me, O God; blot out my transgressions." Psalm 51:1. If anyone should have come to David and asked him, "Where is your pain? What is it troubles you? Is it the fear of shame which shall come upon you? Is it the fear of the sword which God has threatened shall not depart from your house?" He would have said, "No, it is only my sin which pains me. My sin is ever before me." Were this removed by forgiveness, though the sword rode in circuit in my family, I would be well enough content. When the arrow of guilt sticks in the conscience, nothing is so desirable as to have it plucked out by forgiveness.

O therefore seek after forgiveness of sin. You may make a shift to live without it; but how will you die without it? Will not death have a sting to an unpardoned sinner? How do you think to get to heaven without forgiveness? As at some festivals there is no being admitted unless you bring a ticket. Just so, unless you have this ticket to show, "Forgiveness of sin", there is no being admitted into the holy place of heaven. Will God ever crown those that he will not forgive? O be ambitious of pardoning grace.

When God had made Abraham great and large promises, Abraham replied, "Lord, what will you give me, seeing I go childless!" Gen 15:2. So, when God has given you riches, and all your heart can wish, say to him, Lord, what is all this, seeing I lack forgiveness? Let my pardon be sealed in Christ's blood. A prisoner in the jail is in an ill case, notwithstanding his brave diet, great attendance, soft bed to lie on, because, being impeached, he looks every day for his arraignment, and is afraid of the sentence of death. In such a case and worse—is he who swims in the pleasures of the world—but his sins are not forgiven. A guilty conscience impeaches him, and he is in fear of being arraigned and condemned at God's judgment-seat. Give not then sleep to your eyes, or slumber to your eyelids, until you have gotten some well-grounded hope that your sins are blotted out. Before I come to press the exhortation to seek after forgiveness of sin, I shall propound one question.

If pardon of sin is so absolutely necessary, what is the reason why so few in the world seek after it? If they lack health, they go to the physician; but if they lack forgiveness of sin, they seem to be unconcerned, and do not seek after it. Why is this?

Men do not seek after forgiveness of sin, for lack of consideration. They do not look into their spiritual estate, or cast up their accounts to see how matters stand between God and their souls. "My people do not consider;" they do not consider they are indebted to God in a debt of ten thousand talents, and that God will, before long, call them to account. "So, then, everyone of us shall give account of himself to God." Isaiah 1:3; Romans 14:12. But people shun serious thoughts: "My people do not consider." Hence it is they do not look after pardon.

Men do not seek after forgiveness of sin, for lack of conviction. Few are convinced what a deadly evil sin is--that it is distillation of all evil, that it brings all plagues on the body, and curses on the soul. Unless a man's sins are forgiven, there is not the vilest creature alive--the rat, serpent, or toad—which is in a worse condition than the sinner! For when they die they go but to the earth; but he, dying without pardon, goes into hell torments forever. Men are not convinced of this—but play with the viper of sin.

Men do not seek earnestly after forgiveness, because they are seeking other things. They seek the world immoderately. When Saul was seeking after the donkeys, he did not think of a kingdom. The world is a golden snare. "The riches of the world are the snares of the devil," Bernard. The wedge of gold hinders many from seeking after pardon. Ministers cry to the people, "Get your pardon sealed;" but if you call to a man who is in a mill, the noise of the mill drowns the voice, that he cannot hear. Just so, when the mill of a trade is going, it makes such a noise, that the people cannot hear the minister when he lifts up his voice like a trumpet and cries to them to look after the sealing of their pardon. He who spends all his time about the world and does not mind forgiveness, will accuse himself of folly at last. You would judge that prisoner very unwise that should spend all his time with the cook to get his dinner ready, and should never mind getting a pardon.

Men seek not after forgiveness of sin, through a bold presumption of mercy. They conceive God to be made up all of mercy; and that he will indulge them, though they take little or no pains to sue for their pardon. True, God is merciful—but he is also just, he will not wrong his justice by showing mercy. Read the proclamation: "The Lord, the Lord God, merciful and gracious; and who will by no means clear the guilty." Exod 34:6, 7. Such as go on in sin, and are so slothful or willful that they will not seek after forgiveness, though there be a whole ocean of mercy in the Lord, not one drop shall fall to their share. He "will by no means clear the guilty."

Men seek not earnestly after forgiveness, out of hope of impunity. They flatter themselves in sin, and because they have been spared so long, therefore think God never intends to reckon with them. "He has said in his heart—God has forgotten; He hides His face and will never see it." Psalm 10:11. They think that God is either blind or forgetful. But let sinners know--that long forbearance is not forgiveness. God bore with Sodom a long time—but at last rained down fire and brimstone upon them. The adjourning of the trial does not acquit the prisoner. The longer God is taking the blow, the heavier it will be at last, if sinners repent not.

Men do not seek earnestly after forgiveness, through mistake. They think getting a pardon is easy, it is but repenting at the last hour, a sigh, or a "Lord, have mercy," and a pardon will drop into their mouths. But is it so easy to repent, and have a pardon? Tell me, O sinner, is regeneration easy? Are there no pangs in the new birth? Is mortification of sin easy? Is it nothing to pluck out the right eye? Is it easy to leap out of Delilah's lap into Abraham's bosom? This is the draw-net by which the devil drags millions to hell!

Men do not look after forgiveness, through despair. Oh, says the desponding soul, it is a vain thing for me to expect pardon; my sins are so many and heinous that surely God will not forgive me. "And they said, There is no hope." Jer 38:12. My sins are huge mountains, and can they ever be cast into the sea? Despair cuts the sinews of endeavor. Who will use means that despairs of success? The devil shows some men their sins at the little end of the telescope, and they seem little or none at all; but he shows others their sins at the great end of the telescope, and they fright them into despair. This is a soul-damning sin. Judas's despair was worse than his treason. Despair spills the cordial of Christ's blood. The voice of despair is, "Christ's blood cannot pardon me." Thus you see whence it is that men seek no more earnestly after the forgiveness of sin.

Having answered this question, I shall now come to press the exhortation upon everyone of us, to seek earnestly after the forgiveness of our sins.

(1) Our very life lies in getting pardon. It is called the "justification of life." Romans 5:18. Now, if our life lies in our pardon, and we are dead and damned without it, does it not concern us above all things to labor after forgiveness of sin? "For it is not a vain thing for you, because it is your life." Deut 32:47. If a man is under a sentence of death, he will set his wits to work, and make use of all his friends to get the king to grant his pardon, because his life lies upon it. Just so, we by reason of sin are under a sentence of damnation. There is one friend at court we may make use of to procure our pardon, namely, the Lord Jesus. How earnest then should we be with him to be our Advocate to the Father for us, that he would present the merit of his blood to the Father, as the price of our pardon!

(2) There is that in sin which should make us desire forgiveness. Sin is the only thing that disquiets the soul. It is a burden, it burdens the creation, it burdens the conscience. Romans 8:22; Psalm 38:4. A wicked man is not sensible of sin, he is dead in sin; and if you lay a thousand pound weight upon a dead man he feels it not. But to an awakened conscience sin is a burden. When a man seriously weighs with himself the glory and purity of that Majesty which sin has offended, the preciousness of that soul which sin has polluted, the loss of that happiness which sin has endangered, the greatness of that torment which sin has deserved, to lay all this together, surely must make sin burdensome! And should not we labor to have this burden removed by pardoning mercy?

Sin is a debt, "Forgive us our debts." Matthew 6:12. Every debt we owe, God has written down in his book. "Behold, it is written before me," and one day God's debt-book will be opened. "The books were opened." Isaiah 65:6; Rev 20:12. And should not this make us look after forgiveness? Sin being such a debt as we must eternally lie in the prison of hell for, if it is not discharged, should we not be earnest with God to cross out the debt-book with the blood of his Son? There is no way to look God in the face with comfort—but by having our debts either paid or pardoned.

(3) Nothing but forgiveness can give ease to a troubled conscience. There is a great difference between having the fancy pleased, and having the conscience eased. Worldly things may please the fancy—but not ease the conscience. Nothing but pardon, can relieve a troubled soul. It is strange what shifts men will make for ease when conscience is pained, and how many false medicines they will use before they will take the right way for a cure. When conscience is troubled, they will try if merry company will help. They may perhaps drink away trouble of conscience; perhaps they may play it away at cards; perhaps multitude of business will so take up their time, that they shall have no leisure to hear the clamors and accusations of conscience; but how vain are all these attempts! Still the wound bleeds inwardly, their heart trembles, their conscience roars, and they can have no peace. Why is it? The reason is, they go not to the mercy of God, and the blood of Christ, for the pardon of their sins; and hence they have no ease.

Suppose a man has a thorn in his foot, which puts him to pain; let him anoint it, or wrap it up, and keep it warm; but until the thorn is plucked out—it aches and swells, and he has no ease. Just so, when the thorn of sin is in a man's conscience, there is no ease until it be pulled out. When God removes iniquity, the thorn is plucked out. How was David's heart finely quieted, when Nathan the prophet told him, "The Lord has put away your sin!" 2 Samuel 12:13. How should we therefore labor for forgiveness! Until then we can have no ease in the mind. Nothing but pardon, sealed with the blood of the Redeemer, can ease a wounded spirit.

(4) Forgiveness of sin is feasible, and may be obtained. Impossibility destroys endeavor; but, "There is hope in Israel concerning this." Ezra 10:2. The devils are past hope; a sentence of death is upon them, which is irrevocable; but there is hope for us of obtaining pardon. "There is forgiveness with you." Psalm 130:4. If pardon of sin were not possible, it were not to be prayed for; but it has been prayed for. "I beseech you, O Lord, take away the iniquity of your servant." 2 Samuel 24:10. And Christ bids us pray for it "Forgive us our trespasses." That is possible which God has promised—but God has promised pardon upon repentance. "Let the wicked forsake his way and return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon." Isaiah 55:7. Hebrew, "He will multiply pardon." That is possible, which others have obtained; but others have arrived at forgiveness, therefore it is obtainable. Psalm 32:5. "You have cast all my sins behind your back." Isaiah 38:17.

(5) Forgiveness of sin is a choice and eminent blessing. To have the book cancelled, and God appeased, is worth obtaining, which may whet our endeavor after it. That it is a rare transcendent blessing, appears by three demonstrations:

First, if we consider how this blessing is purchased, namely, by the Lord Jesus. There are three things in reference to Christ which set forth the choiceness and preciousness of forgiveness:

[1] No mere created power in heaven or earth could expiate one sin, or procure a pardon—but Jesus Christ alone. "He is the atoning sacrifice for our sins." 1 John 2:2. No creature merit can buy a pardon of sin. Paul had as much to boast of as any man—his high birth, his learning, his legal righteousness; but he disclaims all in point of justification, and lays them under Christ's feet to tread upon. No angel, with all his holiness, could lay down a price for the pardon of one sin. "If a man sin against the Lord, who shall entreat for him?" 1 Sam 2:25. What angel dared be so bold as to open his mouth to God for a delinquent sinner? Only Jesus Christ, who is God-man, could deal with God's justice, and purchase forgiveness.

[2] Christ himself could not procure a pardon without dying. Every pardon is the price of Christ's blood. Christ's life was a rule of holiness, and a pattern of obedience. He fulfilled all righteousness. Matthew 3:15. Certainly his active obedience was of great value and merit; but that which raises the worth of forgiveness, is that his active obedience would not have fully procured a pardon for us, without the shedding of his blood. Our justification therefore is ascribed to his blood. "Being justified by his blood." Romans 5:9. Christ bled out our pardon. There is much ascribed to his intercession—but his intercession would not have prevailed with God for the forgiveness of one sin, had he not shed his blood. It is worthy of notice, that when Christ is described to John as an intercessor for his church, he is represented in the likeness of a slain Lamb, to show that Christ must die and be slain before he can be an intercessor. Rev 5:6.

[3] Christ, by dying, had not purchased forgiveness for us if he had not died an accursed death. He endured the curse. Gal 3:13. All the agonies Christ endured in his soul, all the torments in his body, could not purchase a pardon—unless he had been made a curse for us. He must be cursed before we could be blessed with a pardon.

Secondly, forgiveness of sin is a choice blessing, if we consider what glorious attributes God puts forth in it. He puts forth infinite power. When Moses was pleading with God for the pardon of Israel's sin, he spoke thus: "Let the power of my Lord be great." Numb 14:17. For God, forgiving sin is a work of as great power as to make heaven and earth—nay, a greater work! When he made the world, he met with no opposition; but, when he pardons, Satan opposes, and the heart opposes. A sinner is desperate, and slights, yes, defies pardon—until God, by his mighty power, convinces him of his sin and danger, and makes him willing to accept of pardon. God, in forgiving sins, puts forth infinite mercy. "Pardon, I beseech you, the iniquity of this people, according unto the greatness of your mercy." Numb 14:19. It is mercy to have a reprieve; and if there is mercy in sparing a sinner, what mercy is there in pardoning him! This is the the cream of mercy. For God to put up with so many injuries, to wipe so many debts off the score, is infinite grace!

Thirdly, forgiveness of sin is a choice blessing, as it lays a foundation for other mercies. It is a leading mercy. It makes way for temporal good things. It brings health. When Christ said to the palsied man, "Your sins are forgiven," he made way for a bodily cure. "Arise, take up your bed and walk." Matthew 9:6. The pardon of his sin made way for the healing of his palsy. It brings prosperity. Jer 33:8, 9. It makes way for spiritual good things. Forgiveness of sin never comes alone—but has other spiritual blessings attending it. Those whom God pardons—he sanctifies, adopts, and crowns! It is a voluminous mercy, it draws the silver link of grace, and the golden link of glory after it. God seals the sinner's pardon with a kiss. And should not we, above all things, seek after so great a blessing as forgiveness? "Blessed is he whose transgressions are forgiven, whose sins are covered. Blessed is the man whose sin the Lord does not count against him!" Psalm 32:1-2

(6) That which may make us seek after forgiveness of sin is God's inclinableness to pardon. "You are a God ready to pardon." Neh 9:17. In the Hebrew it is, "A God of pardons." We are apt to entertain wrong conceits of God, that he is inexorable, and will not forgive. "I knew you that you are an hard man!" Matthew 25:24. But God is a sin-pardoning God. "The Lord merciful and gracious, forgiving iniquity and transgression and sin." Exod 34:6, 7. Here is my name, says God, if you would know how I am called, I tell you my name, "The Lord, the Lord God, merciful, forgiving iniquity." A pirate or rebel, that knows there is a proclamation out against him, will never come in; but, if he hears that the prince is full of clemency and there is a proclamation of pardon if he submits—it will be a great incentive to him to lay down his weapons and become loyal to his prince. See God's proclamation to repenting sinners, in Jer 3:12: "Go and proclaim these words, and say, Return, you backsliding Israel, says the Lord, and I will not cause my anger to fall upon you, for I am merciful." God's mercy is a tender mercy. The Hebrew word for mercy signifies affections. God's mercy is full of sympathy, he is of a most sweet, indulgent nature. "You, Lord, are good, and ready to forgive." Psalm 86:1. The bee does not more naturally give honey, than God shows mercy.

But does not God seem to delight in punitive acts, or acts of severity? "I will laugh at your calamity." Proverbs 1:26.

To whom does God say this? See verse 24, 25. "Since you rejected me when I called and no one gave heed when I stretched out my hand, since you ignored all my advice and would not accept my rebuke." God delights in the destruction of those who despise his instruction; but a humble penitent breaking off sin, and suing for pardon, he delights in. "He delights in mercy." Mic 7:18.

"But though God is so full of mercy, and ready to forgive—yet his mercy reaches not to all; he forgives such only as are elected, and I question my election."

No man can say he is not elected. God has not revealed to any particular man, that he is a reprobate, excepting him only, who has sinned the sin against the Holy Spirit; which you are far enough from—who mourn for sin, and seek after forgiveness.

The thought that we are not elected, and that there is no pardon for us, comes from Satan, and is the poisoned arrow he shoots. He is the accuser: he accuses us to God that we are great sinners; and he accuses God to us as if he were a tyrant, one that watches to destroy his creatures. These are diabolical suggestions; say, "Get you behind me, Satan."

It is sinful for any to hold that he is not elected. It would take him off from the use of means, from praying and repenting; it would harden him, and make him desperate. Therefore, do not pry into the secrets of heaven. Remember what befell the men of Bethshemesh, for looking into the ark. 1 Sam 6:19. Know that we are not to go by God's secret will—but by his revealed will. Let us look into God's revealed will, and there we shall find enough to nourish hope, and encourage us to go to God for the pardon of our sins. He has said in his Word, that he is "rich in mercy," and that he does not delight in the destruction of a sinner. Eph 2:4; Ezek 18:32. He swears by his essence. "As I live, says the Lord God I have no pleasure in the death of the wicked." Ezek 33:11. Hence he waits long, and puts off the judgement from time to time, to see if sinners will repent and seek to him for pardon. Therefore, let God's tender mercies and precious promises encourage us to seek him for the forgiveness of our sins.

(7) Not to seek earnestly for pardon, is unspeakable misery to such as need forgiveness. It must needs be ill with that malefactor, who has not pardon.

The unpardoned sinner, who lives and dies such, is under the greatest loss and privation. Is there any happiness like the enjoyment of God in glory? This is the joy of angels, the crown of glorified saints—but the unforgiven sinner shall not behold God's smiling face; he shall see God as an enemy, not as a friend; he shall have an affrighting sight of God, not the beatific vision; he shall see the black rod of vengeance, not the mercy-seat of forgiveness. Sins unpardoned, are like the angel with a flaming sword, who stopped the passage to paradise. They stop the way to the heavenly paradise. How doleful is the condition of that soul, which is banished from the place of bliss, where the King of Glory keeps his court!

The unpardoned sinner has nothing to do with any promise. The promises are the breasts which hold the sincere milk of the Word, which fill the soul with precious sweetness. They are the royal charter: but what has a stranger to do to meddle with the charter? It was the dove which plucked the olive branch; it is only the believer who plucks the tree of the promise. Until the condition of the promise is performed, no man can have right to the comfort of it; and how sad is it not to have one promise to show for heaven!

An unpardoned sinner is continually in danger of the outcry of an accusing conscience. An accusing conscience is a little hell. We tremble to hear a lion roar: how terrible are the roarings of conscience! Judas hanged himself to quiet his conscience. A sinner's conscience at present is either asleep or seared; but when God shall awaken it, either by affliction or at death, how will the unpardoned sinner be affrighted! When a man shall have all his sins set before his eyes, and drawn out in their bloody colors, and the worm of conscience begins to gnaw, oh, what a trembling at heart will the sinner have!

All the curses of God stand in full force against an unpardoned sinner. His very blessings are cursed. "I will curse your blessings." Mal 2:2. His table is a snare; he eats and drinks a curse. What comfort could Dionysius have at his feast, when he imagined he saw a naked sword hanging by a thread over his head? It is enough to spoil a sinner's banquet, that a curse like a naked sword, hangs over his head. Caesar wondered to see one of his soldiers who was in debt so merry. It is astonishing, that an unpardoned man could be merry, who is heir to all God's curses! He does not see these curses—but is blinder than Balaam's donkey, who saw the angel's drawn sword.

The unpardoned sinner is in a dreadful case at death. Luther professed there were three things which he dared not think of without Christ—of his sins, of death, and of the day of judgment. Death to a Christless soul is the "king of terrors." As the prophet Ahijah said to Jeroboam's wife, "I am sent to you with heavy tidings" (1 Kings 14:6). Just so, death is sent to the unpardoned soul with heavy tidings. Death is God's jailer to arrest him. Death is a prologue to damnation. It takes away all earthly comforts, it takes away sugared morsels; no more drinking wine in bowls, no more mirth or music. "The music of harpists and musicians, flute players and trumpeters, will never be heard in you again." Rev 18:22. The sinner shall never more taste of luscious delights, for all eternity; his honey shall be turned into the "gall of asps." Job 20:14.

At death, an end shall be put to all reprieves. Now God reprieves a sinner, he spares him such a fit of sickness; he respites him many years. The sinner should have died at such a drinking bout—but God granted him a reprieve; he lengthened out the silver thread of patience to a miracle; but when the sinner dies without repentance, and unpardoned, the lease of God's patience is run out, and he must appear in person before the righteous God to receive his sentence; after which, there shall be none to bail him, nor shall he hear of a reprieve any more.

(6) The sinner dying unpardoned, must go into damnation! This is the second death—an undying death. The unpardoned soul must forever bear the anger of a sin-revenging God. As long as God is God—so long the vial of his wrath shall be dropping upon the damned soul. This is a helpless condition. There is a time when a sinner will not be helped; Christ and salvation are offered to him—but he slights them, he will not be helped; and there is a time shortly coming when he cannot be helped; he calls out for mercy, "Oh! a pardon, a pardon! but it is too late, the date of mercy is expired!" Oh! how sad, then, is it to live and die unpardoned! You may lay a grave-stone upon that man, and write this epitaph upon it, "It would have been good for that man--if he had never been born!" Now, if the misery of an unpardoned state is so inexpressible, how should we labor for forgiveness, that we may not be engulfed in so dreadful a labyrinth of fire and brimstone to all eternity!

(7) Such as are unpardoned, must needs lead uncomfortable lives. "Your life shall hang in doubt before you, and you shall fear day and night." Deut 28:66. Thus the unpardoned sinner must needs have a palpitation and trembling at the heart. "Fear has torment." 1 John 4:18. The Greek word for torment, kolasis, is used sometimes for hell; fear has hell in it. A man in debt fears, every step he goes, lest he should be arrested. Just so, the unpardoned sinner fears, what if this night death, death which is God's sergeant, should arrest him! "Why do you not pardon my transgression? For now shall I sleep in the dust;" as if Job had said, "Lord, I shall shortly die, I shall sleep in the dust; and what shall I do if my sins be not pardoned?" Job 7:21. What comfort can an unpardoned soul take in anything? Surely no more than a prisoner can take in food or music—who lacks his pardon. Therefore, by all these powerful motives, let us labor for the forgiveness of sins.

But I am discouraged from going to God for pardon, for I am unworthy of forgiveness; what am I, that God should show such a favor to me?

God forgives—not because we are worthy—but because he is gracious. "The Lord, the Lord God, merciful and gracious." Exod 34:6. He forgives out of his mercy; acts of pardon are acts of grace. What worthiness was there in Paul before conversion? He was a blasphemer, and so he sinned against the first table of the law; he was a persecutor, and so he sinned against the second table of the law; but free grace sealed his pardon. "I obtained mercy;" I was all bestrewed with mercy. 1 Tim 1:13. What worthiness was in the woman of Samaria? She was ignorant. John 4:22. She was immoral; ver 18. She was morose and churlish, she would not give Christ so much as a cup of cold water; ver 9. "You are a Jew and I am a Samaritan woman. How can you ask me for a drink?" What worthiness was here? Yet Christ overlooked all, and pardoned her ingratitude; and though she denied him water out of the well—yet he gave her the water of life. Free grace does not find us worthy—but makes us worthy! Therefore, notwithstanding unworthiness, seek to God, that your sins may be pardoned.

"But I hare been a great sinner—and surely God will not pardon me"

David brings it as an argument for pardon. "Pardon my iniquity, for it is great." Psalm 25:11. When God forgives great sins, he does a work like himself. The greater the desperateness of the wound—the more it sets forth the virtue of Christ's blood in curing it. Mary Magdalene, out of whom seven devils were cast, was a great sinner—yet she had her pardon! When some of the Jews, who had a hand in crucifying Christ, repented—the very blood they shed sealed their pardon! Consider sins either for their number as the sands of the sea, or for their weight as the rocks of the sea—yet there is mercy enough in God to forgive them! "Though your sins be as scarlet, they shall be as white as snow." Isaiah 1:18. Scarlet signifies twice dipped, which no art of man can get out—yet God can wash out this scarlet dye! There is no sin exempted from pardon—but that sin which despises pardon, the sin against the Holy Spirit. Matthew 12:31. Therefore, O sinner, do not cast away your anchor of hope—but go to God for forgiveness. The vast ocean has bounds set to it—but God's pardoning mercy is boundless! He can as easily forgive great sins as little sins; as the sea can cover great rocks and little sands. Nothing hinders pardon—but the sinner's not asking it!

That a great sinner should not despair of forgiveness, we may learn from this Scripture: "I, even I, am he who blots out your transgressions." If you look on the foregoing words, you would wonder how this verse comes in. "You have burdened me with your sins and wearied me with your offenses;" and then it follows, "I, even I, am he who blots out your transgressions." Isaiah 43:24, 25. One would have thought it should have run thus, "You have burdened me with your sins and wearied me with your offenses; I, even I, am he who will punish your iniquities;" but God comes in a mild loving strain, "You have burdened me with your sins and wearied me with your offenses; I am he who blots out your iniquities."

So that the greatness of our sins should not discourage us from going to God for forgiveness. Though you have committed acts of impiety—yet God can come with an act of forgiveness, and say, "I, even I, am he who blots out your transgressions." God counts it his glory to display free grace in its most brilliant colors. "Where sin abounded, grace did much more abound." Romans 5:20. When sin becomes exceeding sinful, free grace becomes exceeding glorious! God's pardoning love can conquer the sinner, and triumph over the sin! Consider, you almost despairing soul, there is not so much sin in man—as there is mercy in God. Man's sin in comparison to God's mercy—is but as a spark in the ocean; and who would doubt whether a spark could be quenched in an ocean?

"But I have relapsed into the same sins, and how can I have the face to come to God for pardon of those sins into which I have more than once fallen?"

Abraham twice equivocated; Lot committed incest twice; Peter sinned thrice by carnal fear; but they repented, and they had absolution.

There is a twofold relapse:

(1) There is a willful relapse, when, after a man has solemnly vowed himself to God, he falls into a league with sin, and returns back to it. "I have loved strangers, and after them will I go" (Jer 2:25); and

(2) There is a relapse through infirmity, when the bent and resolution of a man's heart is against sin—but, through the violence of temptation, and withdrawing of God's grace—he is carried down the stream against his will. Now, though willful and continued relapses are desperate, and tend to waste the conscience, and run men upon the precipice of damnation—yet if they are through infirmity, and we mourn for them, we may obtain forgiveness. A godly man does not march after sin as his general—but is led captive by it; and the Lord will pity a captive prisoner. Christ commands us to forgive a trespassing brother seventy times seven. Matthew 18:22. If he bids us do it, much more will he forgive a relapsing sinner in case he repent. "Return, O backsliding Israel, for I am merciful, says the Lord." Jer 3:12. It is not falling once or twice into the mire which drowns—but lying there. Just so, it is not once relapsing into sin—but lying in sin impenitently which damns.

"But God requires so much sorrow and humiliation before remission, that I fear I shall never arrive at it!"

He requires no more humiliation than may fit a soul for mercy. Many a Christian thinks, because he has not filled God's bottle so full of tears as others, he is not humbled enough to receive pardon. But God's dealings are various; all have not the like pangs in the new birth. Some are won with love; the sense of God's mercy abused causes ingenuous tears to flow. Others are more flagitious and hardened, and God deals with them more roughly. That soul is humbled enough to receive a pardon which is brought to a thorough sense of sin, and sees the need of a Savior, and loves him as the fairest of ten thousand. Therefore be not discouraged, for if your heart is bruised from sin and broken off from it, your sin shall be blotted out. No sooner did Ephraim weep, than God's affections were working. "My affections are troubled for him; I will surely have mercy upon him." Jer 31:20.

Having answered these objections, let me beseech you, above all things—labor for the forgiveness of sin! Think with yourselves how great a mercy it is: it is one of the richest jewels in the cabinet of the new covenant. "Blessed is he whose transgression is forgiven." Psalm 32:1: In the Hebrew it is "blessednesses". And think of the unparalleled misery of those whose sins are not forgiven! Such as did not have the blood of the paschal lamb sprinkled upon their door-posts, were destroyed by the angel. Exod 12. Just so, those who do not have Christ's blood sprinkled on them, to wash away the guilt of sin, will fall into the gulf of perdition! If you resolve to seek after forgiveness, do not delay!

Many say they will get their pardon—but they procrastinate and put it off so long that it is too late. When the shadows of the evening are stretched forth, and the night of death approaches, they begin to look after their pardon. This has been the undoing of millions. They purpose to look after their souls—but they wait so long, until the lease of mercy has run out. Oh, therefore, hasten to get pardon! Think of the uncertainty of life. What security have you, that you shall live another day? [The fleeting hour flies on fickle wings.] Our life is a candle, which is soon blown out; it is made up of a few flying minutes. O you dust and ashes! You may fear every hour, to be blown into your grave! And what if death comes to arrest you before your pardon is sealed?

Plutarch reports of one Archias, who being among his cups when a letter was delivered to him, and he was requested to read it, as it was about serious business, he said, "I will mind serious things tomorrow." But that night he was slain! You who say, "Tomorrow I will repent, I will get my pardon," you may suddenly be slain; therefore today, while it is called today, look after the forgiveness of sin. After awhile, all the fountains of mercy will be stopped, there will not be one drop of Christ's blood to be had! There are no pardons after death!

Use 3. Let us labor to have the evidence that our sins are forgiven. A man may have his sins forgiven and not know it; he may have a pardon in the court of heaven when he has it not in the court of conscience. David's sin was forgiven as soon as he repented. God sent Nathan the prophet to tell him so. 2 Samuel 12:13. But David did not feel the comfort of it at once, as appears by the penitential Psalm composed afterwards. "Make me to hear joy;" and "Cast me not away from your presence." Psalm 51:8, 11. It is one thing to be pardoned; and another to feel it. The evidence of pardon may not appear for a time, and this may be:

(1) From the weakness of faith. Forgiveness of sin is so strange and infinite a blessing, that a Christian can hardly persuade himself that God will extend such a favor to him. As it is said of the apostles when Christ first appeared to them, "They did not believe it because of joy and amazement," (Luke 24:41)—so the soul may be so stricken with admiration, that the wonder of pardon staggers its faith.

(2) A man may be pardoned and not know it from the strength of temptation. Satan accuses the godly of sin, and tells them, that God does not love them; and should such sinners think of pardon? Believers are compared to bruised reeds; and temptations to winds. Matthew 12:20; chap 7:25. Now, a reed is easily shaken with the wind. Temptations shake the godly; and though they are pardoned—yet they know it not. Job in a temptation thought God was his enemy, and yet he was then in a pardoned condition. Job 16:9.

"Why does God sometimes conceal the evidence of pardon?"

(1) Though he pardons, he may withhold the sense of it for a time, because he would lay us lower in contrition. He would have us see what an evil and bitter thing it is to offend him. Therefore we must lie longer in the briny tears of repentance before we have the sense of pardon. It was long before David's broken bones were set, and his pardon sealed—that his heart might be more contrite; and this was a sacrifice which God delighted in.

(2) Though God has forgiven sin, he may deny the manifestation of it for a time, to make us prize pardon, and make it sweeter to us when it comes. The difficulty of obtaining a mercy enhances its value. When we have been a long time tugging at prayer for a pardon of sin, and still God withholds—but at last, after many sighs and tears, it comes—we esteem it the more, and it is sweeter. [The longer the delay—the sweeter the rejoicing.] The longer mercy is in the birth—the more welcome will the deliverance be.

Let us not be content however, without the evidence and sense of pardon. He who is pardoned and knows it not, is like one who has a wealthy estate bequeathed to him—but knows it not. Our comfort consists in the knowledge of forgiveness. "Make me to hear joy." Psalm 51:8. There is a jubilee in the soul when we are able to read our pardon. To the witness of conscience, God adds the witness of his Spirit; and in the mouth of these two witnesses our joy is confirmed. O labor for the evidence of forgiveness!

"How shall we know that our sins are forgiven?"

We must not be our own judges in this case. "He who trusts in his own heart is a fool." Proverbs 28:26. "The heart is deceitful." Jer 17:9. It is folly to trust a deceiver. The Lord only by his Word must judge whether we are pardoned or not. As under the law no leper might judge himself to be clean—but the priest was to pronounce him clean, (Lev 13:37). Just so, we are not to judge ourselves to be clean from the guilt of sin—until we are such as the Word of God pronounces to be clean.

"How shall we know by the Word that our sins are pardoned?"

(1) The pardoned sinner is a great weeper. The pardoned sinner is a great weeper. The sense of God's love melts his heart. "That free grace should ever look upon me--that such crimson sins as mine should be washed away in Christ's blood--makes my heart melt and my eyes drop with tears!" Never did any man read his pardon with dry eyes. "She stood at his feet weeping." Luke 7:38. Mary's tears were more precious to Christ than her ointment; her eyes, which before sparkled with lust, now became a fountain, and washed Christ's feet with her tears. She was a true penitent, and had her pardon. "Therefore, I say, her sins, which are many, are forgiven;" ver 47. Pardon of sin, will make the hardest heart soften, and cause the stony heart to bleed. Is it thus with us? Have we been dissolved into tears for sin? God seals his pardons upon melting hearts.

(2) We may know our sins are forgiven by having the grace of faith. "To him give all the prophets witness, that whoever believes in him shall receive remission of sins." Acts 10:43. In saving faith there are two things—renunciation and recumbency:

[1] Renunciation. A man renounces all opinion of himself; and he is quite taken off from himself. Phil 3:9. He sees all his duties are but broken reeds; though he could weep a sea of tears; though he had all the grace of men and angels, it could not purchase his pardon.

[2] Recumbency. The soul gets hold of Christ as Adonijah did of the horns of the altar. 1 Kings 1:51. Faith casts itself into the stream of Christ's blood, and says, "If I perish, I perish!" If we have but the least grain of this precious faith, we have something to show for pardon. This faith is acceptable to God—it pleases him more than offering up ten thousand rivers of oil, than working miracles, than martyrdom, or the highest acts of obedience. This faith is profitable to us; it is our best certificate to show for pardon. No sooner does faith reach forth its hand to receive Christ, than Christ sets his hand to our pardon.

(3) The pardoned soul is an admirer of God. "Who is a God like unto you—who pardons iniquity!" Micah 7:18. "Oh, that God should ever look upon me! I was a sinner, and nothing but a sinner—yet I obtained mercy! Who is a God like unto you! Mercy has been despised, and yet that mercy saves me! Christ has been crucified by me—yet his cross crowns me! God has displayed the ensigns of free grace, he has set up his mercy above my sin, nay, in spite of it. This causes admiration. Who is a God like you!"

A man who goes over a narrow bridge in the night, and next morning sees the danger he was in, how miraculously he escaped, is filled with admiration. Just so, when God shows a man how near he was falling into hell, how that gulf is passed, and all his sins are pardoned, he is amazed, and cries out, "Who is a God like unto you, who pardons my iniquity! That God should pardon me and pass by others—that I should be taken and others left—fills my soul with wonder and astonishment!"

(4) Wherever God pardons sin—he subdues it. "He will have compassion on us, he will subdue our iniquities." Mic 7:19. Where men's persons are justified, their lusts are mortified. There is in sin, a commanding and a condemning power. The condemning power of sin is taken away, when its commanding power is taken away. We know our sins are forgiven, when they are subdued. If a malefactor is in prison, how shall he know that his prince has pardoned him? If the jailor comes and knocks off his chains and fetters, and lets him out of prison; then he knows he is pardoned. Just so, we know God has pardoned us, when the fetters of sin are broken off, and we walk at liberty in the ways of God. "I will walk at liberty;" this is a blessed sign that we are pardoned. Psalm 119:45. Such as are washed in Christ's blood from guilt, are made kings to God. Rev 1:6. As kings, they rule over their sins.

(5) He whose sins are forgiven—is full of love to God. Mary Magdalene's heart was fired with love. "Her sins, which are many, are forgiven; for she loved much." Luke 7:47. Her love was not the cause of her remission—but a sign of it. A pardoned soul is a monument of mercy, and he thinks he can never love God enough. He wishes he had a coal from God's altar to inflame his heart in love, he wishes he could borrow the wings of the cherubim that he might fly swifter in obedience; a pardoned soul is sick with love. He whose heart is like marble, locked up in impenitence, which does not melt in love, gives evidence that his pardon is yet unsealed.

(6) Where sin is pardoned—the nature is purified. "I will heal their backslidings, I will love them." Hos 14:4. Every man, by nature, is both guilty and diseased. When God remits the guilt, he cures the disease. "Who forgives all your iniquities, who heals all your diseases." Psalm 103:3. Herein God's pardon goes beyond the king's pardon; the king may forgive a malefactor—but he cannot change his heart, which may be a thievish heart still; but when God pardons, he changes the heart. "A new heart also will I give you." Ezek 36:26. A pardoned soul is adorned and embellished with holiness. "This is he who came by water and blood." 1 John 5:6. When Christ comes with blood to justify, he comes with water to cleanse. "I have caused your iniquity to pass from you, and I will clothe you with change of raiment." Zech 3:4. I will cause your iniquity to pass from you—there is pardoning grace; and I will clothe you with change of raiment—there is sanctifying grace. Let no one say he has pardon, who has not grace. Many tell us they hope they are pardoned, who were never sanctified. They believe in Christ; but what faith is it? A swearing faith, a whoring faith; the faith of devils is as good!

(7) Such as are in the number of God's people have forgiveness of sin. "Comfort my people, cry unto her, that her iniquity is pardoned." Isaiah 40:1, 2.

How shall we know that we are God's elect people?

By three characters.

God's people are a HUMBLE people. The clothing which all Christ's people wear, is humility. "Be clothed with humility." 1 Peter 5:5. A sight of God's glory humbles. Elijah wrapped his face in a mantle when God's glory passed by. "Now my eye sees you, therefore I abhor myself." Job 13:5, 6. The stars vanish when the sun appears. A sight of sin humbles. In the glass of the Word the godly see their spots, and they are humbling spots. "Lo," says the soul, "I can call nothing my own but sins and needs!" A humble sinner is in a better condition than a proud angel.

God's people are a WILLING people. "A people of willingness;" love constrains them; they serve God freely, and out of choice. Psalm 110:3. They stick at no service; they will run through a sea, and a wilderness; they will follow the Lamb whithersoever he goes.

God's people are a HEAVENLY people. "They are not of the world." John 17:16. God's people have a heavenly motion of the soul, contrary to the men of the world. They use the world as their servant—but do not follow the world as their master. "Our citizenship is in heaven." Phil 3:20. Such as have these three characters of God's people, have a good certificate to show that they are pardoned. Forgiveness of sin belongs to them. "Comfort my people," tell them their iniquity is forgiven.

(8) We are pardoned, if, after many storms, we have a sweet calm and peace within. "Being justified, we have peace." Romans 5:1. After many a bitter tear shed, and heart-breaking, the mind has been more sedate, and a sweet serenity or still music has followed; which brings the tidings that God is appeased. Before conscience accused, now it secretly whispers comforts, which is a blessed evidence that a man's sins are pardoned. If the bailiffs do not trouble and arrest the debtor—it is a sign his debt is forgiven. Just so, if conscience does not vex or accuse—but upon good grounds whispers consolation—it is a sign that the debt is discharged, and the sin is forgiven.

(9) Sin is forgiven when we have hearts sincere. "Blessed is he whose transgressions are forgiven, whose sins are covered. Blessed is the man whose sin the Lord does not count against him and in whose spirit is no deceit." Psalm 32:1-2.

What is it to be sincere?

He who is sincere, has plainness of heart. He is without collusion, he has not a double heart; his heart is right with God. A man may do a right action—but not with a right heart. "Amaziah did that which was right in the sight of the Lord—but not with a perfect heart." 2 Chron 25:2. To have the heart right with God, is to serve him from a right principle—which is love; by a right rule—the Word; to a right end—the glory of God.

He who has a sincere heart—dares not allow itself in the least sin; it avoids secret sins. The man dares not hide any sin, as Rachel did her father's idols, under her. Gen 31:34. He knows God sees him, which is more than if men and angels beheld him. He avoids besetting sins. "I was also upright before him, and I kept myself from my iniquity." Psalm 18:23. As in the hive there is a master-bee—so in the heart there is a master-sin. A sincere heart sincere takes the sacrificing knife of mortification, and runs it through its beloved sin!

He who has a sincere heart—desires to know the whole mind and will of God. An unsound heart is afraid of the light, it is not willing to know its duty. A sincere soul says (as Job 34:32), "That which I see not, teach me." "Lord, show me what is my duty, and wherein I offend; let me not sin for lack of light; what I know not, teach me."

He who has a sincere heart—is uniform in religion. The man has an equal eye to all God's commands. He makes conscience of private duties; he worships God in his closet as well as in the temple. When Jacob was alone, he wrestled with the angel. Gen 32:23, 24. So a Christian, when alone, wrestles with God in prayer, and will not let him go until he has blessed him. He performs difficult duties, wherein the heart and spirit of religion lie, and which cross flesh and blood; he is much in self-humbling and self-examining. He rather uses the looking-glass of the Word to look into his own heart—than the broad spectacles of censure to spy the faults of others.

He who has a sincere heart—is true to God's interest. He grieves to see it go ill with the church. Nehemiah, though the king's cupbearer, and wine so near, was sad when Zion's glory was eclipsed. Neh 2:3. Like the tree of which I have read, if any of the leaves of which are cut, the rest shrink up of themselves, and for a time hang down. Just so, when God's church suffers, a sincere soul feels himself touched in his own person. He rejoices to see the cause of God get ground—to see truth triumph, piety lift up her head, and the flowers of Christ's crown flourish. This is a sincere heart—it is loyal and true to God's interest.

He who has a sincere heart—is just in his dealings. As he is upright in his words—so he is in his weights. He makes conscience of the second table of the law, as well as the first table; he is for equity as well as piety. "See that no man go beyond and defraud his brother in any matter." 1 Thess 4:6. A sincere person thinks he may as well rob as defraud; his rule is to do to others what he would have them do to him. Matthew 7:12.

He who has a sincere heart—is true in his promises; his word is as good as his bond. If he has made a promise, though it be to his harm, and entrenches upon his profit, he will not go back. The hypocrite plays fast and loose, flees from his word; there is no more binding him with oaths and promises, than Samson could be bound with green withs. Judges 16:7. A sincere soul says as Jephthah, "I have opened my mouth unto the Lord—and I cannot go back." Judges 11:35.

He who has a sincere heart—is faithful in his friendship; he is what he appears; his heart goes along with his tongue, as a well-made dial goes with the sun. He cannot flatter and hate, commend and censure. Counterfeiting of love is hypocrisy. It is too usual to betray with a kiss. Joab took Abner by the beard to kiss him, and smote him in the fifth rib that he died. 2 Samuel 20:9, 10. Many deceive with sugar words. Physicians judge of the health of the body by the tongue; if that looks well, the body is in health; but we cannot judge of friendship by the tongue. The words may be full of honey, when the heart has the gall of malice! His heart is not true to God, who is treacherous to his friend. Thus you see what a sincere heart is; and that to have such a heart is a sign that sin is pardoned. "Blessed is the man whose sin the Lord does not count against him and in whose spirit is no deceit." Psalm 32:2. What a blessed thing is it not to have sin imputed! If our sins are not imputed, it is as if we had no sin; sins remitted are as if they had not been committed. This blessing belongs to a sincere soul. God imputes not iniquity to him a sincere soul.

(10) He whose sins are forgiven is willing to forgive others who have offended him. "Forgiving one another, even as God for Christ's sake has forgiven you." Eph 4:32. A hypocrite will read, come to church, give alms, build hospitals—but cannot forgive wrongs; he will rather lack forgiveness from God than he will forgive his enemies. A pardoned soul argues thus: "Has God been so good to me to forgive me my sins—and shall I not imitate him in this? Has he forgiven me pounds, and shall I not forgive pence?" It is noted of Cranmer, that he was of a forgiving spirit, and would do deeds of love to all who had injured him. The Christian is like the sun, which having drawn up black vapors from the earth, returns them back in sweet showers.

By this touchstone, we may try whether our sins are pardoned. We need not climb up to heaven to see whether our sins are forgiven—but only look into our hearts. Are we of forgiving spirits? Can we bury injuries, requite good for evil? This would be a good sign that we are forgiven of God. If we can find all these things wrought in our souls, they are happy signs that our sins are pardoned, and are good letters testimonial to show for heaven.

Use 4. For consolation. I shall open a box of cordials, and show you some of the glorious privileges of a pardoned condition. This is a peculiar favor, it is a spring shut up, and unsealed for none but the elect. The wicked may have forbearing mercy—but only an elect person has forgiving mercy. Forgiveness of sin makes way for solid joy. "Comfort, comfort my people, says your God. Speak comfortably to Jerusalem;" or, as in the Hebrew, "speak to her heart." Isaiah 40:1, 2. What was to cheer her heart? "Cry unto her, that her iniquity is pardoned!" If anything would comfort her, the Lord knew it was this. When Christ would cheer the palsied man, he said, "Son, be of good cheer, your sins are forgiven." Matthew 9:2. It was a greater comfort to have his sins forgiven than to have his palsy healed. This made David put on his best clothes, and anoint himself 2 Samuel 12:20. His child had just died, and God had told him "the sword shall never depart from your house;" yet now he spruces up himself, puts on his best clothes, and anoints himself; why was this? He had heard good news, God sent him pardon by Nathan the prophet. "The Lord has put away your sin." 2 Samuel 12:13. This could not but revive his heart, and, in token of joy, he anointed himself. Surely he who is pardoned has such a divine melody in his soul as replenishes him with infinite delight. When Christ said to Mary Magdalene, "Your sins are forgiven," he soon added, "go in peace." Luke 7:50. More particularly:

(1) God looks upon a pardoned soul as if he had never sinned. As cancelling a bond nulls the bond, and makes it as if the money had never been owing—so forgiving sin makes it not to be. Where sin is remitted, it is as if it had not been committed. So that, as Rachel wept because her children were not—so a child of God may rejoice because his sins are not. Jer 50:20. God looks upon him as if he had never offended. Though sin remains in him after pardon—yet God does not look upon him as a sinner—but as a just man.

(2) God having pardoned sin, will pass an act of oblivion. "I will forgive their iniquity, and I will remember their sin no more." Jer 31:34. When a creditor has crossed off the book, he does not call for the debt again. God will not reckon with the sinner in a judicial way. When our sins are laid upon the head of Christ, our scapegoat, they are carried into a land of forgetfulness.

(3) The pardoned soul is forever secured from the wrath of God. How terrible is God's wrath! "Who knows the power of your anger?" Psalm 90:11. If a spark of God's wrath lighting upon a man's conscience fills it with horror, what is it to be always scorched in that torrid zone, to lie upon beds of flames! Now, from this avenging wrath of God every pardoned soul is freed. Though he may taste the bitter cup of affliction, he shall never drink of the sea of God's wrath. "Being justified by his blood, we shall be saved from wrath through him." Romans 5:9. Christ's blood quenches the flames of hell.

(4) Sin being pardoned, conscience has no more authority to accuse. Conscience roars against the unpardoned sinner—but it cannot terrify or accuse him who is pardoned. God has discharged the sinner, and if the creditor discharges the debtor, what right has the sergeant to arrest him? The truth is, if God absolves, conscience if rightly informed, absolves. If once God says, "Your sins are pardoned," conscience says, "Go in peace." If the sky is clear, and no storms blow there, the sea is calm; so, if all is clear above, and God shines with pardoning mercy upon the soul, conscience is calm and serene.

(5) Nothing which befalls a pardoned soul shall hurt him. "There shall no evil befall you;" that is, no destructive evil. Psalm 91:10. Everything to a wicked man is hurtful. Good things are for his hurt. His very blessings are turned into a curse. "I will curse your blessings." Mal 2:2. Riches and prosperity do him hurt. They are not favors—but snares. "Gold snares." "Riches kept for the owners thereof to their hurt." Eccl 5:13. Like Haman's banquet, which ushered in his funeral. Ordinances do a sinner hurt; they are a "savor of death." 2 Cor 2:16. Cordials themselves kill. The best things hurt the wicked.

But the worst things which befall a pardoned soul shall do him no hurt. The sting, the poison, the curse is gone. His soul is no more hurt, than David hurt Saul, when he cut off the lap of his garment.

(6) To a pardoned soul, everything has a commission to do him good. Afflictions do him good; as do poverty, reproach, and persecution. "You thought evil against me—but God meant it for good." Gen 50:20. As the elements, though of contrary qualities, are so tempered that they work for the good of the universe—so the most cross providences work for good to a pardoned soul. Correction as a corrosive eats out sin; it cures the swelling of pride, the fever of lust, and the cancer of avarice. It is a refining fire to purify grace, and make it sparkle as gold. Every cross providence, to a pardoned soul, is like Paul's storm, which, though it broke the ship—yet Paul was brought to shore upon the broken pieces. Acts 27.

(7) A pardoned soul is not only exempted from wrath—but invested with dignity; as Joseph was not only freed from prison—but advanced to be second man in the kingdom.

(8) A pardoned soul is made a favorite of heaven. A king may pardon a traitor—but will not make him one of his privy council; but those whom God pardons, he receives into favor. I may say to him as the angel to the virgin Mary, "You have found favor with God." Luke 1:30. Hence, such as are forgiven, are said to be crowned with loving-kindness. Psalm 103:3, 4. Those whom God pardons—he crowns. Those whom God absolves—he marries to himself. "I am merciful, and I will not keep anger forever;" Jer 3:12; there is forgiveness; and in the fourteenth verse, "I am married to you;" and he who is matched into the crown of heaven, is as rich as the angels, as rich as heaven can make him!

(9) Sin being pardoned, we may come with humble boldness to God in prayer. Guilt makes us afraid to go to God. Adam having sinned, "was afraid, and hid" himself. Gen 3:10. Guilt clips the wings of prayer, it fills the face with blushing; but forgiveness breeds confidence. We may look upon God as a Father of mercy, holding forth a golden scepter. He who has his pardon, can look upon his prince with comfort.

(10) Forgiveness of sin makes our services acceptable. God takes all we do in good part. A guilty person does nothing that is pleasing to God. Even his prayers are "turned into sin." But when sin is pardoned, God accepts his offering. We read of Joshua standing before the angel of the Lord: "Joshua was clothed with filthy garments," that is, he was guilty of divers sins; now, says the Lord, "Take away the filthy garments, I have caused your iniquity to pass from you;" and then he stood and ministered before the Lord, and his services were accepted. Zech 3:3, 4.

(11) Forgiveness of sin is the sauce which sweetens all the comforts of this life. As guilt embitters our comforts, and puts wormwood into our cup—so pardon sweetens all, and is like sugar to wine. Health and pardon, estate and pardon, relish well. Pardon of sin gives a sanctified title and a delicious taste to every comfort. As Naaman said to Gehazi, "Take two talents," so says God to the pardoned soul, "Take two talents; take the venison, and take a blessing with it; take the oil in the cruse, and take my love with it. Take two talents." 2 Kings 5:23. It is observable that Christ joins these two together, "Give us our daily bread, forgive us our trespasses," as if Christ would teach us there is little comfort in daily bread, unless sin be forgiven. Forgiveness of sin, perfumes and drops sweetness into every earthly enjoyment.

(12) If sin be forgiven, God will never upbraid us with former sins. When the prodigal came home to his father, the father received him into his loving embraces, and never mentioned his former ingratitude, or spending his estate among harlots. Just so, God will not upbraid us with former sins—nay, he will entirely love us; we shall be his jewels, and he will put us in his bosom. After Christ arose, he first appeared to Mary Magdalene, a pardoned penitent. Mark 16:9. So far was he from upbraiding her, that he brought her the first news of his resurrection.

(13) Pardoned sin is a pillar of support in the loss of friends. God has taken away your child, your husband; but he has also taken away your sins. He has given you more than he has taken away; he has taken away a flower, and given you a jewel. He has given you Christ and the Spirit, and the pledge of glory. He has given you more than he has taken away.

(14) Where God pardons sins, he bestows righteousness. With remission of sin, goes imputation of righteousness. "He has covered me with the robe of righteousness." Isaiah 61:10. If a Christian can take any comfort in his inherent righteousness, which is so stained and mixed with sin, oh, what comfort may he take in Christ's righteousness, which is a better righteousness than that of Adam! Adam's righteousness was mutable; but suppose it had been unchangeable, it was but the righteousness of a man; but that which is imputed is the righteousness of him who is God. "That we might be made the righteousness of God in him." 2 Cor 5:21. Oh, blessed privilege, to be reputed in the sight of God—as righteous as Christ, having his embroidered robe put upon the soul! This is the comfort of everyone who is pardoned, he has a perfect righteousness; and now God says of him, "You are all fair, my love; there is no spot in you!" Canticles 4:7.

(15) A pardoned soul needs not fear death. He may look on death with joy—who can look on forgiveness with faith! To a pardoned soul, death has lost his sting. Death, to a pardoned sinner, is like arresting a man after the debt is paid; it may arrest—but Christ will show the debt-book crossed out in his blood! A pardoned soul may triumph over death, "O death! where is your sting? O grave! where is your victory?" He who is pardoned need not fear death—it is not to him a destruction—but a deliverance! Death is a day of jubilee or release—it releases him from all his sins. Death comes to a pardoned soul as the angel did to Peter—and beat off his chains, and carried him out of prison. Death smites his body—and the chains of sin fall off. Death gives a pardoned soul a rest, it frees from all his labors. Rev 14:13. "Happy is the passage from toil to rest," Bernard. As death will wipe off our tears—so it will wipe off our sweat. It will do a pardoned Christian a good turn, therefore it is made a part of the inventory in 1 Cor 3:22; even death is yours.

Death is like the wagon which was sent for old Jacob, that came rattling with its wheels—but it was to carry Jacob to his son Joseph. Just so, the wheels of death's chariot may rattle and make a noise—but they are to carry a believer to Christ. While a believer is here, he is absent from the Lord. 2 Cor 5:6. He lives far from court, and cannot see him whom his soul loves; but death gives him a sight of the King of Glory, in whose presence is fullness of joy! To a pardoned soul, death is a passage to the heavenly kingdom; it brings him to the place of bliss, where he shall hear the triumphs and anthems of praise sung in the choir of angels.

No cause has a pardoned soul to fear death; what needs he fear to have his body buried in the earth—who has his sins buried in Christ's wounds? What hurt can death do to him? It is but his ferryman to ferry him over to the land of promise! The day of death to a pardoned soul is his ascension-day to heaven, his coronation-day, when he shall be crowned with those delights of paradise which are unspeakable and full of glory! These are the rich consolations which belong to a pardoned sinner. Well might David proclaim him blessed. "Blessed is he whose transgression is forgiven;" in the Hebrew it is in the plural, blessednesses. Psalm 32:1. Here is a plurality of blessings. Forgiveness of sin is like the first link of a chain which draws all the links after it; it draws these fifteen privileges after it; it crowns with grace and glory. Who then would not labor to have his sins forgiven? "Blessed is he whose transgression is forgiven, whose sin is covered."

Use 5. Now follow the DUTIES of those who have their sins forgiven.

(1) Be much in praise and doxology for God's pardoning love. "Bless the Lord, O my soul, who forgives all your iniquities." Has God crowned you with pardoning mercy? Set the crown of your praise upon the head of free grace! Pardon of sin is a sovereign mercy, a jewel hung only upon the elect, which calls for acclamations of praise. You give thanks for "daily bread," and will you not much more for pardon? You give thanks for deliverance from sickness—and will you not for deliverance from hell? God has done more for you in forgiving your sin—than if he had given you a kingdom! That you may be more thankful, do but set the unpardoned condition before your eyes. How sad is it to lack a pardon! All the curses of the law stand in full force against such a one. When the unpardoned sinner dies—he drops into the grave and hell at the same time! He must life among the damned! Will it not make you thankful that this is not your condition—but that you are "delivered from the wrath to come"?

(2) Let God's pardoning love to you, inflame your hearts with love to God. For God to pardon freely without any desert of yours; to pardon so many offences; to pardon you and pass by others; to take you out of the ruins of mankind, of a clod of dust and sin, and make you a jewel sparkling with heavenly glory—will not this make you love God much? If of three prisoners that deserve to die, the king pardons one, and leaves the other two to the severity of the law, will not he who is pardoned love the prince who has been so full of mercy to him? How should your hearts be endeared in love to God! The schoolmen distinguish a twofold love, amor gratuitus, a love of bounty—that is, God's love to us in forgiving; and amor debitus, a love of duty—that is, our love to God by way of return. We should show our love by admiring God, by sweetly solacing ourselves in him, and binding ourselves to him in a perpetual covenant.

(3) Let the sense of God's love in forgiving you, make you more cautious and fearful of sin for the future. "There is forgiveness with you—that you may be feared." Psalm 130:4. Oh, fear to offend the God who has been so forgiving to you. If a friend has done us a kindness, we shall not trouble him or abuse his love. After Nathan had told David, "The Lord has put away your sin," how tender was his conscience! When men commit gross sins after pardon, God changes his demeanor towards them, he turns his smile into a frown; they lie, as Jonah, in the "belly of hell;" God's wrath falls into their conscience as a drop of scalding lead into the eye; the promises are as a fountain sealed, not a drop of comfort comes from them. O Christians, do you not remember what it cost before you got your pardon? how long it was before your "broken bones" were set? And will you again venture to sin? You may be in such a condition that you may question whether you belong to God or not. Though God does not damn you—he may give you a taste of hell in this life.

(4) If God has given you good hope that you are pardoned, walk cheerfully. "We rejoice in God, through our Lord Jesus Christ, by whom we have now received the atonement." Romans 5:11. Who should rejoice, if not he who has his pardon? God rejoices when he shows us mercy; and should not we rejoice when we receive mercy? In the saddest times, a pardoned soul may rejoice. Afflictions have a commission to do him good; every cross wind of providence shall blow him nearer to the haven of glory. Christian, God has pulled off your prison-fetters, and clothed you with the robe of righteousness, and crowned you with loving-kindness, and yet are you sad? "We rejoice in hope of the glory of God." Romans 5:2. Can the wicked rejoice, who have only a short reprieve from hell, and not those who have a full pardon sealed?

(5) Has God pardoned you? Do all the service you can for God. "Always abounding in the work of the Lord." 1 Cor 15:58. Let your head study for God; let your hands work for him; let your tongue be the organ of his praise. When Paul got his pardon, and could say, "I obtained mercy," it was as oil to the wheels, it made him move faster in obedience. 1 Tim 1:16. "I labored more abundantly than they all." 1 Cor 15:10. The pardoned soul thinks he can never love God enough—or serve him enough.

Use 6. Some RULES or directions, how we may obtain forgiveness of sin.

(1) We must take heed of mistakes about pardon of sin; as the mistake that our sins are pardoned when they are not.

Whence is this mistake? From two grounds.

[1] Many think that their sins are pardoned—merely because God is merciful. God's being merciful shows that man's sins are pardonable. But there is a great deal of difference between sins pardonable and sins pardoned. Your sins may be pardonable—yet not pardoned. Though God be merciful—yet whom is God's mercy for? Not for the presuming sinner—but the repenting sinner. Such as go on in sin, cannot lay claim to it. God's mercy is like the ark, which none but the priests might touch; none but such as are spiritual priests, sacrificing their sins, may touch the ark of God's mercy.

[2] Many think that their sins are pardoned—merely because Christ died for sins. That Christ died for remission of sin is true; but that all have remission is false, for then Judas would be forgiven. Remission of sin, is limited to believers. "By him all who believe are justified;" but all do not believe; some slight and trample Christ's blood under foot. Acts 13:39; Heb 10:29. Notwithstanding Christ's death, all are not pardoned. Take heed of this dangerous mistake. Who will seek after pardon—that thinks he has it already?

Another mistake is, that pardon is easy to be had; it is but a sigh, or, "Lord, have mercy." But how dearly has pardon cost those who have obtained it? How long was it before David's broken bones were set! Happy are we if we have the pardon of sin sealed, though at the very last hour; but why do men think pardon of sin so easy to be obtained? They assume that their sins are but small, therefore venial. The devil holds the small end of the telescope before their eyes. But there is no small sin against Deity. Why is he punished with death, who clips the king's coin or defaces his statue—but because it is an abuse offered to the person of the king?

Little sins, when multiplied, become great, as a little sum when multiplied, comes to millions. What is less than a grain of sand—but when the sand is multiplied, what heavier? Your sins cost no small price. View them in the glass of Christ's sufferings, who veiled his glory, lost his joy, and poured out his soul as an offering for the least sin. Little sins, unrepented of, will damn you, as well as greater. Not only great rivers fall into the sea—but little brooks; not only greater sins carry men to hell—but lesser sins; therefore do not think pardon easy, because sin is small. Beware of mistakes.

(2) The second means for pardon of sin is to see yourselves guilty. Come to God as condemned men. "They put ropes on their heads and came to the king of Israel." 1 Kings 20:32. Let us come to God in profound humility. Do not say, "Lord, my heart is good, and my life blameless." God hates this. Lie in the dust, be covered with sackcloth, and say as the centurion, "Lord, I am not worthy that you should come under my roof! I deserve not the least smile from heaven!" Matthew 8:8. This is the way for pardon.

(3) The third means for pardon is, hearty confession of sin. "I said, I will confess my transgressions, and you forgave the iniquity of my sin." Psalm 32:5. Would we have God cover our sins? We must uncover them. "He who covers his sins does not prosper, but whoever confesses and renounces them finds mercy." Proverbs 28:13. "If we confess our sins, he is just to forgive us our sins." 1 John 1:9. One would have thought it should have run thus, "If we confess our sins, he is merciful to forgive them." Nay—but he is just to forgive them. Why just? Because he has bound himself by a promise to forgive humble confessors of sin. When we accuse ourselves, God absolves us. We are apt to hide our sins, which is as great a folly as for one to hide his disease from the physician; but when we open our sins to God by confessing, he opens his mercy to us by forgiving.

(4) Another means for pardon is sound repentance. Repentance and remission of sin are put together. Luke 24:47. There is a promise of a fountain opened for washing away the guilt of sin. Zech 13:1. But see what goes before: "They shall look upon me whom they have pierced—and they shall mourn for him." Zech 12:10. "Wash, make you clean;" that is, wash in the waters of repentance; and then follows a promise of forgiveness, "Though your sins be as scarlet, they shall be as white as snow." Isaiah 1:16, 18. It is easy to turn white into scarlet—but not so easy to turn scarlet into white; yet, upon repentance, God has promised to make the scarlet sinner of a milk-like whiteness!

Think not, however, that repentance merits pardon—but it prepares for it. We set our seal on the wax when it melts. Just so, God seals his pardons on melting hearts.

(5) The next means for pardon is faith in the blood of Christ. It is Christ's blood alone, which washes away sin. Rev 1:5. But this blood will not wash away sin, unless it be applied by faith. The apostle speaks of the sprinkling of the blood of Christ. 1 Peter 1:2. Many are not pardoned, though Christ's blood be shed, because it is not sprinkled; now it is faith which sprinkles Christ's blood on the soul, for the remission of sin. As Thomas put his hands into Christ's sides—so faith puts its hands into Christ's wounds, and takes of the blood and sprinkles it upon the conscience, for the washing away of guilt. John 20:27. Hence in Scripture, we are said to obtain pardon through faith. "By him all who believe are justified." Acts 13:39. "Your sins are forgiven." Luke 7:48. Whence was this? "Your faith has saved you." 7:50. O let us labor for faith. Christ is an atonement to take away sin; but how? "Through faith in his blood." Romans 3:25.

(6) The last means is to pray much for pardon. "Take away all iniquity." Hos 14:2. "The publican smote upon his breast, saying, God be merciful to me a sinner." Luke 18:13. And the text says that he went away justified. Many pray for health, riches, children; but Christ has taught us to pray, "Forgive us our sins." Be earnest suitors for pardon; consider what guilt of sin is; it binds one over to the wrath of God. Better your house were haunted with devils—than your soul with guilt! He who is in the bond of iniquity, must needs be in the gall of bitterness. Acts 8:23. A guilty soul wears Cain's mark, which was a trembling at the heart, and a shaking in his flesh. Guilt makes the sinner afraid—lest every trouble he meets with should arrest him and bring him to judgment! If guilt is so dismal, and breeds such convulsion fits in the conscience, how earnest should we be in prayer, that God would remove it, and so earnest as to resolve to take no denial! Plead hard with God for pardon, as a man would plead with a judge for his life. Fall upon your knees, say, "Lord, hear one word!" God may say, "What can you say for yourself, that you should not die?" "Lord, I can say but little—but I put in my Surety, Christ shall answer for me; O look upon that blood which speaks better things than that of Abel; Christ is my priest, his blood is my sacrifice, his divine nature is my altar!"

As Rahab was to show the scarlet thread in the window, that when Joshua saw it he might not destroy her—so show the Lord the scarlet thread of Christ's blood—for that is the way to have mercy. Josh 2:18, 21; 6:22, 23. God may say, "Why should I pardon you? You have never served me." "But, Lord, pardon me, because you have promised it; I urge your covenant!" When a man is about to die by the law, he calls for his book. Just so, say, "Lord, let me have the benefit of my book, your Word says, 'Let the wicked forsake his way and our God will abundantly pardon.' Isaiah 55:7. Lord, I have forsaken my sins, let me therefore have mercy; I plead the benefit of the book!" "But, for whose sake should I pardon? You can not deserve it." "Lord, for your own name's sake; you have said, you will blot out sin, for your own name's sake. Isaiah 43:25. It will not eclipse your crown; your mercy will shine forth, and all your other attributes ride in triumph, if you shall pardon me!"

Thus plead with God in prayer, and resolve not to give over until your pardon is sealed. God cannot deny importunity; he delights in mercy. As the mother, says Chrysostom, delights to have her breasts milked—so God delights to milk out the breast of mercy to the sinner. These means being used will procure this great blessedness, the forgiveness of sin.

IV. The last part of this petition is the CONDITION. "As we forgive those who trespass against us." This word, AS, is not a note of equality—but similitude; not that we equal God in forgiving—but must imitate him in forgiving. The great duty of forgiving others, is contrary to flesh and blood. Men forget kindnesses—but remember injuries. But it is an indispensable duty to forgive; we are not bound to trust an enemy; but we are bound to forgive him. We are naturally prone to revenge. "Revenge," says Homer, "is sweet as dropping honey." The heathen philosophers held revenge to be lawful. But we learn better things from the oracles of Scripture. "When you stand praying, forgive." Mark 11:25. "Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you." Col 3:13.

How can we forgive others, when God only can forgive sin?

In every breach of the second table, there are two things: an offence against God, and a trespass against man. So far as it is an offence against God, he only can forgive; but so far as it is a trespass against man, we may forgive.

When do we forgive others?

When we strive against all thoughts of revenge; when we will not do our enemies harm—but wish well to them, grieve at their calamities, pray for them, seek reconciliation with them, and show ourselves ready on all occasions to relieve them. This is gospel-forgiving.

But I have been much injured and abused, and to put up with it will be a stain to my reputation.

(1) To pass by an injury without revenge, is not eclipsing our honor. The Scripture says of a man, "It is his glory to pass over a transgression." Proverbs 19:11. It is more honor to bury an injury, than to revenge it. Anger and revenge denote weakness; a noble heroic spirit overlooks a petty offence.

(2) Suppose a man's credit should be impaired with those whose censure is not to be regarded; consider the folly of challenging another to a duel. It is little wisdom for a man to redeem his credit by losing his life, and to run to hell to be counted valorous.

But the wrong he has done me is great.

But your not forgiving him is a greater wrong. In injuring you he has offended against man—but in not forgiving him you offend against God.

But if I forgive vile injury, I shall occasion more.

If the more injuries you forgive, the more you meet with--it will only increase your grace the more. Often forgiving will add more to the weight of your glory. If any say, "I strive to excel in other graces—but as for this forgiving, I cannot do it." The graces are inter-linked and chained together; when there is one, there is all. He who cannot forgive, his grace is counterfeit, his faith is false, his devotion is hypocrisy.

But suppose another has wronged me in my estate, may I not go to law for my debt?

Yes, else of what use were law courts? God has set judges to decide cases in law, and to give everyone his right. It is with going to law, as it is with going to war; when the just rights of a nation are invaded, it is lawful to go to war. Just so, when a man's estate is trespassed upon by another, he may go to law to recover it. But the law must be used in the last place; when no entreaties or arbitrations will prevail, then the courts must decide it. Yet this is no revenge, it is not so much to injure another, as to right one's self; which may be, and yet we may live in charity.

Use 1. Here is a bill of indictment against such as study revenge, and cannot put up with the least discourtesy. They would have God forgive them—but they will not forgive others. They will pray, come to church, give alms—but, as Christ said, "One thing you lack." Mark 10:21. They lack a forgiving spirit, they will rather lack forgiveness from God--than they will forgive their brother. How sad is it, that, for every slight wrong, or disgraceful word--men should let malice boil in their hearts! would there be so many duels, arrests, and murders--if men had the art of forgiving?

Revenge is the proper sin of the devil; he is no drunkard or adulterer—but this old serpent is full of the poison of malice. What shall we say to those who make a profession of religion—but instead of forgiving, pursue others malevolently? It was prophesied, the "wolf shall dwell with the lamb." Isaiah 11:6. But what shall we say, when such as profess to be lambs--become wolves! They open the mouths of the profane against religion who will say these are as full of bitterness as any. O where has love and mercy fled? If the son of man comes--will he find charity on the earth? I fear but little. How can those who nourish anger and malice in their hearts, and will not forgive, pray, "Forgive us, as we forgive others"? Either they must omit this petition, as Chrysostom says some did in his time, or they pray against themselves!

Use 2. Let us all be persuaded, if ever we hope for salvation, to pass by petty injuries and discourtesies, and labor to be of forgiving spirits. "Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you." Col 3:13.

(1) Herein we resemble God. He is ready to forgive. Psalm 86:5. He befriends his enemies; he opens his hands to relieve those who open their mouths against him. It was Adam's pride to resemble God in omniscience; but it is lawful to resemble God in forgiving enemies; this is a God-like disposition; and what is godliness—but God-likeness?

(2) To forgive is one of the highest evidences of grace. When grace comes into the heart, it makes a man, as Caleb, of another spirit. Numb 14:24. It makes a great metamorphosis, it sweetens the heart, and fills it with love and sincerity. As a scion grafted into a stock, partakes of the nature and sap of the tree, and brings forth the same fruit—so he who was once of a sour crabby disposition, given to revenge, when ingrafted into Christ, partakes of the sap of the heavenly olive tree, and bears sweet and generous fruit; he is full of love to his enemies, and requites good for evil. As the sun draws up many thick noxious vapors from the earth, and returns them in sweet showers—so a gracious heart returns the unkindnesses of others with the sweet influences of love and mercifulness. "They repay me with evil for the good I do. Yet when they were ill, I grieved for them. I even fasted and prayed for them." Psalm 35:12, 13. This is a good certificate to show for heaven.

(3) The blessed example of our Lord Jesus teaches this. He was of a forgiving spirit; his enemies reviled him—but he pitied them; their words were more bitter than the gall and vinegar which they gave him—but his words were smoother than oil. They spat upon him, pierced him with the spear and nails—but he prayed for them, "Father, forgive them." He wept over his enemies, he shed tears for those that shed his blood. Never was there such a pattern of amazing kindness. Christ bids us learn of him. Matthew 11:29. He does not bid us learn of him to work miracles—but he would have us learn of him to forgive our enemies. If we do not imitate Christ's life--we cannot be saved by his death.

(4) The danger of an implacable unforgiving spirit. It hinders the efficacy of ordinances; it is like an obstruction in the body, which keeps it from thriving. A revengeful spirit poisons our sacrifice; our prayers are turned into sin. Will God receive prayer mingled with this strange fire? Our coming to the sacrament is sin--if we come not in charity—so that ordinances are turned into sin. It were sad if all the food we eat should turn to poison; but malice poisons the sacramental cup, men eat and drink their own damnation. Judas came to the Passover in malice, and after the sop, Satan entered into him. John 13:27.

(5) God has tied his mercy to the condition, that if we do not forgive, neither will he forgive us. "If you forgive not men their trespasses, neither will your Father forgive your trespasses." Matthew 6:15. A man may as well go to hell for not forgiving--as for not believing. How can they expect mercy from God, whose affections are shut up and are merciless to their trespassing brethren? "He shall have judgment without mercy--who has showed no mercy." James 2:13. "I cannot forgive," said one, "though I go to hell."

(6) The examples of the saints who have been of forgiving spirits. Joseph forgave his brethren, though they put him into a pit and sold him. "Fear not; I will nourish you and your little ones." Gen 50:21. Stephen prayed for his persecutors. Moses was of a forgiving spirit. How many injuries and affronts did he put up with! The people of Israel dealt unkindly with him; they murmured against him at the waters of Marah—but he prayed for them. Exod 15:25. "He cried unto the Lord, and the Lord showed him a tree, which when he had cast into the waters, the waters were made sweet." When they lacked water, they chided with him. "Why have you brought us out of Egypt to kill us with thirst?" Exod 17:3. As if they had said, "If we die, we will lay our death to your charge." This was enough to have made Moses call for fire from heaven upon them; but he passes by this injury, and, to show he forgave them, he became an intercessor for them, and drew water from the rock for them; ver 4, 5, 6.

The prophet Elisha feasted his enemies: he prepared a table for those who would have prepared his grave. 2 Kings 6:23. Cranmer was famous for forgiving injuries. When Luther had reviled Calvin, Calvin said, "Though he calls me a devil a thousand times—yet I will love and honor him as a precious servant of Christ." When one who had abused and wronged a Christian asked him what wonders his Master Christ had wrought, he said, "He has wrought this wonder, that though you have so injured me, I can forgive you and pray for you."

(7) Forgiving and requiting good for evil is the best way to conquer and melt the heart of an enemy. When Saul had pursued David with malice and hunted him as a partridge upon the mountains, David would not do him harm when it was in his power. David's kindness melted Saul's heart. "Saul lifted up his voice and wept, and said--You are a better man than I am, for you have repaid me good for evil." 1 Sam 24:16, 17. Such forgiving is heaping coals which melt the enemy's heart. Romans 12:20. It is the most noble victory to overcome an enemy without striking a blow, to conquer him with love. When Philip of Macedon was told that one Nicanor openly railed against him, instead of putting him to death, he sent him a rich present, which so overcame the man, and made his heart relent, that he went up and down to recant what he had said against the king, and highly extolled the king's mercy.

(8) Forgiving others is the way to have forgiveness from God, and is a sign of that forgiveness.

[1] It is the way to have forgiveness. "If you forgive men their trespasses, your heavenly Father will also forgive you." Matthew 6:14. But one would think other things would sooner procure forgiveness from God, than our forgiving others. No, surely nothing like this to procure forgiveness; for all other acts of religion may have leaven in them. God forbade leaven in the sacrifice. Exod 34:25. One may give alms, and there may be the leaven of vainglory in it. The Pharisees sounded a trumpet, when they gave alms, to gain applause. Matthew 6:2. One may give his body to be burned—yet there may be the leaven of false zeal in this; but to forgive others who have offended us can have no leaven in it, no sinister aim. It is a duty wholly spiritual, and is done purely out of love to God; hence God annexes forgiveness to this, rather than to the highest and most renowned works of charity which are cried up in the world.

[2] It is a sign of God's forgiving us. It is not a cause of God's forgiving us—but a sign. We need not climb up into heaven to see whether our sins are forgiven. Let us look into our hearts, and see if we can forgive others. If we can, we need not doubt but God has forgiven us. Our loving others, is the reflection of God's love to us. Oh, therefore, by all these arguments, let us be persuaded to forgive others. Christians, how many offences has God passed by in us! Our sins are innumerable and heinous. Is God willing to forgive us so many offences--and cannot we forgive a few? No man can do so much wrong to us all our life--as we do to God in one day!

But HOW must we forgive? As God forgives us.

(1) God forgives SINCERELY. God not only makes a show of forgiveness--but he really forgives, he passes our sins into oblivion. Jer 31:34. So we must not only say we forgive—but do it with the heart. "This is how my heavenly Father will treat each of you, unless you forgive your brother from your heart." Matthew 18:35.

(2) God forgives FULLY. He forgives all our sins. "Who forgives all your iniquities." Psalm 103:3. Hypocrites pass by some offences—but retain others. Would we have God so deal with us as to remit only some trespasses, and call us to account for the rest?

(3) God forgives OFTEN. God multiplies pardon. Isaiah 55:7. Peter asks the question, "Lord, how many times shall I forgive my brother when he sins against me? Up to seven times?" Jesus answered, "I tell you, not seven times, but seventy-seven times." Matthew 18:21, 22. If he say, "I repent," you must say, "I remit."

But this is one of the highest acts of religion; flesh and blood cannot do it. HOW shall I attain to it?

(1) Let us consider how many wrongs and injuries we have done against God. What volume can hold our errata? Our sins are more than the sparks in a furnace.

(2) If we would forgive, let us see God's hand in all that men do or say against us. Did we look higher than instruments, our hearts would grow calm, and we would not meditate revenge. Shimei reproached David and cursed; but David looked higher. "Let him alone, and let him curse, for the Lord has bidden him." 2 Samuel 16:11. What made Christ, when he was reviled, revile not again? He looked beyond Judas and Pilate, he saw his Father putting the bitter cup into his hand. As we must see God's hand in all the affronts and incivilities we receive from men—so we must believe God will do us good by all, if we belong to him. "It may be the Lord will requite me good, for his cursing this day." 2 Samuel 16:12. He who injures me shall add to my reward; he who clips my name to make it weigh lighter, shall make my crown weigh heavier. Well might Stephen pray for his enemies, "Lord, lay not this sin to their charge." Acts 7:60. He knew they did but increase his glory in heaven; every stone his enemies threw at him, added a pearl to his crown!

(3) Lay up a stock of faith. "If your brother sins against you seven times in a day, and seven times in a day turn again to you, saying, 'I repent,' you shall forgive him." Luke 17:3, 4. The apostles said to the Lord, "Increase our faith," as if they had said, "We can never do this without a great deal of faith; Lord, increase our faith." Believe God has pardoned you--and you will pardon others! Only faith can throw dust upon injuries--and bury them in the grave of forgetfulness!

(4) Think how you have often wronged others; and may it not be just with God that the same measure you mete to others, should be measured to you again? Have you not wronged others, if not in their goods—yet in their name? If you have not borne false witness against them—yet perhaps you have spoken falsely of them; the consideration of which may make Christians bury injuries in silence.

(5) Get humble hearts. A proud man thinks it a disgrace to forgive an injury. What causes so many fights and murders, but pride? "Be clothed with humility." 1 Peter 5:5. He who is low in his own eyes--will not be much troubled, though others lay him low; he knows there is a day coming when there shall be a resurrection of names, as well as bodies, and God will avenge him of his adversaries. "And shall not God avenge his own elect?" Luke 18:7. The humble soul leaves all his wrongs to God to requite. "Vengeance belongs to Me--I will repay, says the Lord." Romans 12:19.

Use 3. For comfort. Such as forgive, God will forgive them. You have a good argument to plead with God for forgiveness. "Lo, I am willing to forgive him who harms me. Will not God forgive me, who has received forgiveness in Christ my surety?"

The Sixth Petition in the Lord's Prayer

"Lead us not into temptation—but deliver us from evil." Matthew 6:13

This petition consists of two parts:
First, "Lead us not into temptation."
Secondly, "But deliver us from evil."

I. "Lead us not into temptation." Does God lead into temptation? God tempts no man to sin. "Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither does he tempt he any man." James 1:13. He permits sin—but does not promote it. He who is an encourager of holiness cannot be a pattern of sin. God does not tempt to that to which he has an antipathy. What king will tempt his subjects to break laws which he himself has established?

But is it not said, God tempted Abraham? Gen 22:1. Tempting there was no more than testing. He tried Abraham's faith, as a goldsmith tries gold in the fire; but there is a great deal of difference between testing his people's grace—and exciting their corruption. God tries their grace—but does not excite their corruption. Man's sin cannot be justly fathered on God. God tempts no man to sin.

What then is the meaning of "Lead us not into temptation"?

The meaning is, that God would not allow us to be overcome by temptation; that we may not be given up to the power of temptation, and be drawn into sin.

Where do temptations come from?

(1) Temptations come from within—from ourselves. The heart is the breeder of all evil. Our own hearts are the greatest tempters. Everyone is a Satan to himself. "Every man is tempted when he is drawn away of his own lust." The heart is a perfect bait to temptation. James 1:14.

(a) Temptations come from without—from Satan. He is called the Tempter. Matthew 4:3. He lies in ambush to do us harm. The devil stands girded for battle—he lays a plot of temptation to blow up the fort of our grace. He is not yet fully cast into prison—but is like a prisoner under bail. The world is his diocese, where he is sure to be tempting, whatever we are doing—reading, praying, or meditating. We find him within—but how he came there we know not; we are sure of his company, though uncertain how we came by it. "A saint's whole life," says Augustine, "is temptation." Elijah, who could shut heaven by prayer, could not shut temptation out of his heart. This is a great molestation to a child of God; as it is a trouble to a virgin to have her chastity daily assaulted. The more we are tempted to evil, the more we are hindered from good. We are in great danger of the "Prince of the air;" and we need often pray, "Lead us not into temptation." That we may see in what danger we are from Satan's temptations:

[1] Consider Satan's malice in tempting. This hellish serpent is swelled with the poison of malice. Satan envies man's happiness. To see a clod of dust so near to God; and himself, once a glorious angel, cast out of the heavenly paradise—makes him pursue mankind with inveterate hatred. "The devil is come down unto you, having great wrath." Rev 12:12. If there is anything this infernal spirit can delight in, it is to ruin souls, and to bring them into the same damnation as himself. This malice of Satan in tempting must needs be great, if we consider three things:

(1) That Satan, though full of torment, should tempt others. One would think that he would scarcely have a thought but of his own misery; and yet such is his rage and malice that, while God is punishing him, he is tempting others!

(2) His malice is great, because he will tempt where he knows he cannot prevail; he will put forth his sting, though he cannot hurt. He tempted Christ. "If you be the Son of God." Matthew 4:3. He knew well enough Christ was God as well as man—yet he would tempt him. Such was his malice against him that he would put an affront on him, though he knew he should be conquered by him. He tempts the elect to blasphemy; he knows he cannot prevail against them; and yet such is his malice, that though he cannot storm the garrison of their hearts—yet he will shoot his artillery against them.

(3) His malice is great, because though knowing his tempting men to sin will increase his own torment in hell, he will not leave it off. Every temptation makes his chain heavier and his fire hotter—and yet he will tempt! Therefore being such a malicious revengeful spirit, we need pray that God will not allow him to prevail by his temptation. "Lead us not into temptation."

[2] Consider Satan's DILIGENCE in tempting. "Be careful! Watch out for attacks from the Devil, your great enemy. He prowls around like a roaring lion, looking for some victim to devour!" 1 Peter 5:8. He neglects no time; he who would have us idle—is always busy himself. This lion of hell, is ever hunting after his prey, he compasses sea and land to make a proselyte. He prowls around—as a spy; he watches where he may throw in the fireball of temptation. He is a restless spirit; if we repulse him, he will not desist—but come again with a new temptation. Like Marcellus, a Roman captain Hannibal speaks of, whether he conquered or was conquered, was never quiet. More particularly, Satan's diligence in tempting is seen in this:

(1) If he gets the least advantage by temptation, he pursues it to the utmost. If his temptation to sin begins to take, he follows it closely and presses to the act of sin. When he tempted Judas to betray Christ, and found him inclinable, and beginning to bite at the bait of thirty pieces of silver, he hurried hum on, and never left him until he had foully betrayed his Lord and Master. When he tempted Spira to renounce his religion, and saw him begin to yield, he followed the temptation closely, and never left off until he had made him abjure his faith in Christ.

(2) Satan's diligence in tempting is seen in the variety of temptations he uses. He does not confine himself to one sort of temptation; he has more plots than one. If he finds one temptation does not prevail, he will utilise another. If he cannot tempt to lust, he will tempt to pride. If temptation to covetousness does not prevail, he will tempt to extravagance. If he cannot frighten men to despair, he will see if he cannot draw them to presumption. If he cannot make them profane, he will see if he cannot make them formalists. If he cannot make them wicked, he will tempt them to be erroneous. He will tempt them to leave off ordinances; he will pretend revelations. Error damns as well as vice. Vice pistols, error poisons. Thus Satan's diligence in tempting is great—he will turn every stone; he has several tools to work with; if one temptation will not do he will make use of another. Had we not need then to pray, "Lead us not into temptation"?

[3] Consider Satan's POWER in tempting. He is called "the prince of this world" (John 14:30), and the "strong man, fully armed" (Luke 11:21), and the "great red dragon," who with his tail cast down the third part of the stars. Rev 12:3, 4. He is full of power, being an angel. Though he has lost his holiness—yet not his strength. His power in tempting is seen several ways:

(1) As a spirit he can convey himself into the IMAGINATION, and poison it with bad thoughts. As the Holy Spirit casts in good motions—so the devil does bad. He put it into Judas' heart to betray Christ. John 13:2.

(2) Though Satan cannot compel the WILL, he can present pleasing objects to the senses, which have great force in them. He set a "wedge of gold" before Achan, and so enticed him with that golden bait.

(3) He can excite and stir up the corruption within, and work some inclinableness in the heart to embrace the temptation. Thus he stirred up corruption in David's heart, and provoked him to number the people. 1 Chron 21:1. He can blow a spark of lust into a flame.

(4) Being a spirit, he can convey his temptations into our MINDS—so that we cannot easily discern whether they come from him or from ourselves. One bird may hatch the egg of another, thinking it to be her own. Just so, we often hatch the devil's eggs, thinking they come from our own hearts. When Peter dissuaded Christ from suffering, he thought it came from the love which he bore to his Master, little thinking that Satan had a hand in it. Matthew 16:22. Now, if the devil has such power to instill his temptations, that we hardly know whether they are his or ours, we are in great danger, and had need pray not to be led into temptation. Here, some are desirous to move the question: How shall we perceive when a motion comes from our own hearts, arid when from Satan?

"It is hard," as Bernard says, "to distinguish between the bite of the serpent and the disease of the mind;" between those suggestions which come from Satan, and which breed out of our own hearts. But I conceive there is this threefold difference:

First, such motions to evil as come from our own hearts spring up more leisurely, and by degrees. Sin is long concocted in the thoughts, before consent is given; but usually we may know a motion comes from Satan by its suddenness. Temptation is compared to a dart, because it is shot suddenly. Eph 6:16. David's numbering the people was a motion which the devil injected suddenly.

Secondly, the motions to evil which come from our own hearts are not so terrible. Few are frightened at the sight of their own children; but motions coming from Satan are more ghastly and frightful, as motions to blasphemy and self-murder. Hence it is that temptations are compared to fiery darts, because, as flashes of fire, they startle and affright the soul. Eph 6:16.

Thirdly, when evil thoughts are thrown into the mind, when we loathe and have reluctance to them; when we strive against them, and flee from them, as Moses did from the serpent, it shows they are not the natural birth of our own heart—but the hand of Joab is in this! 2 Samuel 14:19. Satan has injected these impure motions.

(5) Satan's power in tempting appears by the long EXPERIENCE he has acquired in the art. He has been a tempter for as long as he has been a devil. Who are fitter for action than men of experience? Who is fitter to steer a ship than an old, experienced pilot? Satan has gained much experience by being so long versed in the trade of tempting. Having such experience, he knows what are the temptations which have foiled others, and are most likely to prevail; as the fowler lays those snares which have caught other birds. Satan having such power in tempting, increases our danger, and we had need pray, "Lead us not into temptation.

[4] Consider Satan's SUBTLETY in tempting. The Greek word to tempt, signifies to deceive. Satan, in tempting, uses many subtle plots to deceive. We read of the "depths of Satan" (Rev 2:24), of his "devices and stratagems" (2 Cor 2:11), of his "snares and darts". He is called a lion for his cruelty, and an old serpent for his subtlety. He has several sorts of subtlety in tempting.

1st subtlety. He observes the natural temper and constitution of men. He does not know the hearts of men—but he may feel their pulse, know their temper, and can apply himself accordingly. As the farmer knows what seed is proper to sow in such a soil—so Satan, finding out the temper of a man, knows what temptations are proper to sow in his heart. The same way the tide of a man's constitution runs, the wind of temptation blows. Satan tempts the ambitious man with a crown, the lustfull man with beauty, the covetous man with a wedge of gold. He provides savory food, such as the sinner loves.

2nd subtlety. He chooses the fittest season to tempt in. As a cunning angler casts in his bait when the fish will bite best—so the devil knows the best time when temptation is likeliest to prevail. There are several seasons he tempts in.

1st season. He tempts us in our first initiation and entrance into true religion, when we have newly given up our names to Christ. He will never disturb his vassals; but when we have broken out his prison in conversion, he will pursue us with violent temptations. When Israel were gotten a little out of Egypt, Pharaoh pursued them. As soon as Christ was born, Herod sent to destroy him so when the child of grace is newly born, the devil labors to strangle it with temptation. When the first buddings and blossoms of grace begin to appear, the devil would nip the tender buds with the sharp blasts of temptation. At first conversion, grace is so weak, and temptation so strong, that one wonders how the young convert escapes with his life. Satan has a spite against the new creature.

2nd season. The devil tempts when he finds us idle. We do not sow seed in fallow ground; but Satan sows most of his seed in a person that lies fallow. When the fowler sees a bird sit still and perch upon the tree, he shoots it. Just so, when Satan observes us sitting still, he shoots his fiery darts of temptation at us. "While men slept, his enemy sowed tares;" so, while men sleep in sloth, Satan sows his tares. Matthew 13:25. When David was idly walking on the housetop, the devil set a tempting object before him, and it prevailed. 2 Samuel 11:2, 3.

3rd season. When a person is reduced to outward needs and straits, the devil tempts him. When Christ has fasted forty days, and is hungry, the devil comes and tempts him with the glory of the world. Matthew 4:8. When provisions grow short, Satan sets in with a temptation. "What, will you starve rather than steal? reach forth your hand, and pluck the forbidden fruit!" How often does this temptation prevail? How many do we see, who, instead of living by faith, live by their shifts, and will steal the venison—though they lose the blessing.

4th season. Satan tempts after an ordinance. When we have been hearing the Word, or at prayer, or sacrament, Satan casts in the hook of temptation. When Christ had been fasting and praying, then came the tempter. Matthew 4:2, 3.

Why does Satan choose time after an ordinance to tempt? We should think it to be the most disadvantageous time, when the soul is raised to a heavenly frame!

(1) Malice puts Satan upon it. The ordinances, which cause fervor in a saint, cause fury in Satan. He knows in every duty we have a design against him; in every prayer we put up a suit in heaven against him; in the Lord's Supper, we take an oath to fight under Christ's banner against him; therefore he is more enraged, and lays his snares and shoots his darts against us!

(2) Satan tempts after an ordinance, because he thinks he will find us more secure. After we have been at the solemn worship of God, we are apt to grow remiss, and leave off former strictness; like a soldier, who, after the battle, leaves off his armor. Satan watches his time. He does as David did to the Amalekites, who, when they had taken the spoil, and were secure, and they did eat and drink, and dance—David fell upon them, and smote them. 1 Sam 30:17. When we grow remiss after an ordinance, and indulge ourselves too much in carnal delights, Satan falls upon us by temptation, and often foils us. After a full meal, men are apt to grow drowsy; so, after we have had a full meal at an ordinance, we are apt to slumber and grow secure, and then Satan shoots his arrow of temptation, and hits us between the joints of our armor!

5th season. Satan tempts after some discoveries of God's love. The pirate will attack the richly laden ship. Just so, when a soul has been laden with spiritual comforts, the devil shoots at him to rob him of all. He envies a soul feasted with spiritual joy. Joseph's many-colored coat made his brethren envy him and plot against him. After David had the good news of the pardon of his sin, which filled him with consolation, Satan tempted him to a new sin in numbering the people; and so all his comfort leaked out and was spilt.

6th season. Satan tempts when he sees us weakest. He breaks over the hedge where it is lowest; as the sons of Jacob came upon the Shechemites when they were lame, and could make no resistance. Gen 34:25. On two occasions Satan comes upon us in our weakness:

(1) When we are alone; as he came to Eve when her husband was away, and she the less able to resist his temptation. He has the policy to give his poison privately—when no one is by to reveal the treachery. He is like a cunning suitor who woos the daughter when the parents are from home. When we are alone—the devil comes wooing with a temptation, and hopes to have the match struck!

(2) When the hour of death approaches. As the crows peck at the poor sheep, when sick and weak, and can hardly help itself—so, when a saint is weak on his deathbed, the devil pecks at him with a temptation. He reserves his most furious assaults until the last. The people of Israel were never so fiercely assaulted as when they were going to take possession of the promised land; then all the kings of Canaan combined their forces against them; so, when the saints are leaving the world and going to set their foot on the heavenly Canaan, Satan sets upon them by temptation; he tells them they are hypocrites, and all their evidences are counterfeit. Like a coward, he strikes the saints when they are down; when death is striking at the body, he is striking at the soul.

3rd subtlety. Satan, in tempting, baits his hook with religion. He can tempt to sin under pretenses of piety. Sometimes he is the white devil, and transforms himself into an angel of light. Celsus wrote a book full of error, and he entitled it, "The Book of Truth." So Satan can write the title of religion upon his worst temptation. He comes to Christ with Scripture in his mouth, "It is written," etc. So he comes to many and tempts them to sin, under the pretense of religion. He tempts to evil, that good may come of it; he tempts men to such unwarrantable actions, that they may be put into a capacity of honoring God the more. He tempts them to accept of preferment against conscience that they may be in a condition of doing more good. He put Herod upon killing John the Baptist, that he might be kept from the violation of his oath. He tempts many to oppression and extortion, telling them they are bound to provide for their families. He tempts many to make away with themselves, that they may live no longer to sin against God. Thus he wraps his poisonous pills in sugar. Who would suspect him when he comes as a minister, and quotes Scripture? "And no wonder, for Satan himself masquerades as an angel of light. It is not surprising, then, if his servants masquerade as servants of righteousness." 2 Corinthians 11:14-15

4th subtlety. Satan tempts to sin gradually. The old serpent winds himself in by degrees. He tempts first to less sins, that so he may bring on greater. A small offence may occasion a great crime; as a little prick of a pin may occasion a mortal gangrene. Satan first tempted David to an impure glance of the eye to look upon Bathsheba, and that unclean look occasioned adultery and murder. First he tempts to go into the company of the wicked, then to twist into a cord of friendship, and so, by degrees, to be brought into the same condemnation with them. It is a great subtlety of Satan to tempt to less sins first, for these harden the heart, and fit men for committing more horrid and tremendous sins.

5th subtlety. Satan's policy is to hand over temptations to us by those whom we least suspect.

(1) By near friends. He tempts us by those who are near in blood. He handed over a temptation to Job by his wife. "Do you still retain your integrity?" Job 2:9. As if he had said, Job, you see how, for all your piety, God deals with you, his hand is gone out sore against you; what, and still pray and weep! Cast off all religion, turn atheist! "Curse God, and die!" Thus Satan made use of Job's wife to do his work. The woman was made of the rib, and Satan made a bow of this rib, out of which to shoot the arrow of his temptation. [He aims at the heart through the rib.] The devil often stands behind the curtain—he will not be seen in the business—but puts others to do his work. As a man makes use of a sergeant to arrest another—so Satan makes use of a proxy to tempt; as he crept into a serpent—so he can creep into a near relation.

(2) He tempts sometimes by religious friends. He keeps out of sight, that his cloven foot may not be seen. Who would have thought to have found the devil in Peter? When he would have dissuaded Christ from suffering, saying, "Master, spare yourself," Christ spied Satan in the temptation. "Get behind me, Satan!" When our religious friends would dissuade us from doing our duty, Satan is a lying spirit in their mouths, and would by them entice us to evil.

6th subtlety. Satan tempts some people more than others. Some are like wet tinder, who will not so soon take the fire of temptation as others. Satan tempts most where he thinks his policies will most easily prevail. Some are fitter to receive the impression of temptations, as soft wax is fitter to take the stamp of the seal. The apostle speaks of "vessels fitted to destruction," so there are vessels fitted for temptation. Romans 9:22. Some, like the sponge, suck in Satan's temptations. There are five sorts of people that Satan most broods upon by his temptations.

(1) Ignorant people. The devil can lead these into any snare. You may lead a blind man anywhere. God made a law that the Jews should not put a stumbling-block in the way of the blind. Lev 19:14. Satan knows it is easy to put a temptation in the way of the blind, at which they shall stumble into hell. When the Syrians were smitten with blindness, the prophet Elisha could lead them wherever he desired. 2 Kings 6:20. The bird that is blind is soon shot by the fowler. Satan, the god of this world, blinds men and then shoots them. An ignorant man cannot see the devil's snares. Satan tells him such a thing is no sin, or but a little one, and he will do well enough; it is but repent.

(2) Satan tempts unbelievers. He who, with Diagoras, doubts a Deity, or with the Photinians, denies hell—what sin may he not be drawn into! He is like metal that Satan can cast into any mold; he can dye him of any color. An unbeliever will stick at no sin, be it luxury, perjury, or injustice. Paul was afraid of none so much as those who did not believe. "That I may be delivered from those who do not believe in Judea." Romans 15:31.

(3) Satan tempts proud people: over these he has more power. None is in greater danger of falling by temptation, than he who stands high in his own conceit. When David's heart was lifted up in pride, the devil stirred him up to number the people. 2 Samuel 24:2. [Lofty towers crash with a heavier fall; and lightning strikes the tops of mountains.] Horace. Satan made use of Haman's pride to be his shame.

(4) Melancholy people. Melancholy is a black humor, seated chiefly in the brain. It clothes the mind in sable, and disturbs reason. Satan works much upon this humor. There are three things in melancholy which give the devil greet advantage:

[1] Melancholy unfits for duty, it pulls off the chariot-wheels; it dispirits a man. Lute strings which are wet, will not sound. Just so, when the spirit is sad and melancholy, a Christian is out of tune for spiritual actions.

[2] Melancholy sides often with Satan against God. The devil tells such a person God does not love him, there is no mercy for him; and the melancholy soul is apt to think so, and sets his hand to the devil's lies.

[3] Melancholy breeds discontent, and discontent is the cause of many sins, as unthankfulness, impatience, and often it ends in self-murder. Judge, then, what an advantage Satan has against a melancholy person, and how easily he may prevail with him by his temptation! A melancholy person tempts the devil to tempt him!

(5) Idle people. The devil will find work for the idle to do. Jerome gave his friend this counsel, "To be ever well employed, that when the tempter came, he might find him working in the vineyard." If the hands are not working good, the head will be plotting evil. Mic 2:1.

7th subtlety. Satan gives some little respite, and seems to leave off tempting awhile, that he may come on after with more advantage; as Israel made as if they were beaten before the men of Al, and fled; but it was a plot to draw them out of their fenced cities, and ensnare them by an ambush. Josh 8:15. The devil sometimes raises the siege, and feigns a flight, that he may the better obtain the victory. He goes away for a time, that he may return when he sees a better season. "When the unclean spirit is gone out of a man, he walks through dry places, seeking rest: and finding none, he says, I will return unto my house, whence I came out." Luke 11:24. Satan, by feigning a flight, and leaving off tempting awhile, causes security in people; they think they are safe, and are become victors, when, but suddenly, Satan falls on them and wounds them. As one that is going to leap, runs back a little, that he may take the greater jump—so Satan seems to retire and run back a little, that he may come on with a temptation more furiously and successfully. We need, therefore, always to watch, and have on our spiritual armor.

8th subtlety. The old serpent either takes men off from the use of means, or makes them miscarry in the use of them.

(1) He labors to take men off from duty, from praying and hearing, in order to discourage them; and, to do that, he has two artifices:

He discourages them from duty by suggesting to them their unworthiness; that they are not worthy to approach to God, or have any signs of his love and favor. They are sinful, and God is holy—how dare they presume to bring their impure offering to God? That we should see ourselves unworthy, is good, and argues humility; but to think we should not approach God because of unworthiness, is a conclusion of the devil's making. God says, "Come, though unworthy." By this temptation, the devil takes many off from coming to the Lord's table. "Oh," says he, "this is a solemn ordinance, and requires much holiness. How dare you come so unworthily? You will eat and drink unworthily." Thus, as Saul kept the people from eating honey—so the devil by this temptation, scares many from this ordinance, which is sweeter than honey and the honeycomb.

Satan endeavors to discourage from duty by objecting lack of success. When men have waited upon God in the use of ordinances, and find not the comfort they desire, Satan disheartens them, and puts them upon resolves of declining all religion; they begin to say as a wicked king, "Should I wait for the Lord any longer?" 2 Kings 6:33. When Saul saw God answered him not by dreams and visions, Satan tempted him to leave his worship, and seek to the witch of Endor. 1 Sam 28:6. No answer to prayer comes; therefore, says Satan, leave off praying; who will sow seed where no crop comes up? Thus the devil by his subtle logic would dispute a poor soul out of duty. But if he sees he cannot prevail this way, to take men off from the use of means, then he labors:

(2) To make them miscarry in the use of means. By this artifice he prevails over multitudes of professors. The devil stands, as he did at Joshua's right hand, to resist men. Zech 3:1. If he cannot hinder them from duty, he will be sure to hinder them in duty, two ways:

By causing distraction in the service of God; and this he does by proposing objects of vanity, or by whispering in men's ears, that they can scarcely know what they are doing.

He hinders, by putting men upon doing duties in a wrong manner.

[1] In a dead formal manner, that so they may fail of the success. Satan knows that duties done superficially, were as good as left undone. That prayer which does not pierce the heart, will never pierce heaven.

[2] He puts them upon doing duties for wrong ends. [The end governs the action]; he will make them look asquint, and have by-ends in duty. "You shall not be as the hypocrites, for they love to pray standing in the corners of the streets, that they may be seen of men." Matthew 6:5. Prayer is good—but to pray to be seen of men, was a dead fly in the box of ointment. The oil of vainglory feeds the lamp; sinister aims corrupt and destroy our holy things. Here is Satan's policy, either to prevent duty, or pervert it; either to take men off from the use of means, or make them miscarry in the use of them.

9th subtlety. Satan can color over sin with the name and pretense of virtue. Alcibiades hung a beautifully embroidered curtain over a foul picture of satyrs. Just so, Satan can put the curtain of virtue over the foul picture of sin. He can cheat men with false wares; he can make them believe that presumption is faith, that intemperate passion is zeal, revenge is prudence, covetousness is frugality, and prodigality is good hospitality. "Come, see my zeal for the Lord," says Jehu. Satan persuaded him it was a fire from heaven, when it was nothing but the wildfire of his own ambition. This is a subtle art of Satan, to deceive by tempting, and put men off with the dead child, instead of the live child; to make men believe that is a grace, which is a sin; as if one should write balm-water upon a glass of poison. If Satan has all these subtle artifices in tempting, are we not in great danger from this prince of the air? Have we not often need to pray, "Lord, allow us not to be led into temptation"? As the serpent beguiled Eve with his subtlety, let us not be beguiled by his hellish snares and plots. 2 Cor 11:3.

He has a dexterity in subtle contrivances. He hurts more as a fox than a lion. His snares are worse than his darts. "So that Satan will not outsmart us. For we are very familiar with his evil schemes." 2 Corinthians 2:11

10th subtlety. He labors to ensnare us by lawful things. More are hurt by lawful things than unlawful, as more are killed with wine than poison. Gross sins affright us—but how many enticed and harmed, in using lawful things inordinately. Recreation is lawful, eating and drinking are lawful—but many offend by excess, and their table is a snare. Relations are lawful—but how often does Satan tempt to over-love! How often is the wife and child put in God's place! Excess makes things lawful become sinful.

11th subtlety. He makes the duties of our general and particular calling hinder and jostle out one another. Our general calling is serving God, our particular calling is minding our employments in the world. It is wisdom to be regular in both these, when the particular calling does not eat out the time for God's service, nor the service of God hinder diligence in a calling. The devil's art is to make Christians defective in one of these two. Some spend all their time in hearing and reading the Word, and under a pretense of living by faith, do not live in a vocation. Others Satan takes off from duties of religion; under a pretense that they must provide for their families, he makes them so careful for their bodies, that they quite neglect their souls. The subtlety of the old serpent is to make men negligent in the duties either of the first table or the second.

12th subtlety. He misrepresents true holiness, that he may make others despise it. He paints the face of religion full of scars, and with blemishes, that he may create in the minds of men prejudice against it. He represents religion as the most melancholy thing, and that he who embraces it must banish all joy, though the apostle speaks of "joy in believing." Romans 15:13. Satan suggests that religion exposes men to danger: he shows them the cross—but hides the crown from them; he labors to put all the disgrace he can, upon holiness, that he may tempt them to renounce it. He abuses the good Christian, and gives him a wrong name. The truly zealous man he calls hot-headed and factious; the patient man who bears injuries without revenge, he represents as a coward; the humble man as low-spirited; the heavenly man he calls a fool. He presents things that are seen, as more important than things that are not seen; and thus misrepresents religion to the world. As John Huss, that holy man, was painted with red devils—so Satan paints holiness with as deformed and misshapen a face as he can, that he may, by this temptation, draw men off from solid piety, and make them rather scorn than embrace it. The hand of Joab is in this. Satan is tempting people to atheism, to cast off all religion.

13th subtlety. Satan draws men off from the love of the truth, to embrace error. "That they should believe a lie." 2 Thess 2:11. He is called in Scripture not only an unclean spirit—but a lying spirit. As an unclean spirit he labors to defile the soul with lust, and as a lying spirit he labors to corrupt the mind with error. All this is dangerous, because many errors look so like the truth, as gilt represents true gold. Satan thus beguiles souls. Though the Scripture blames heretics for being promoters of error—yet it charges Satan with being the chief contriver of it. They spread the error—but the devil is a lying spirit in their mouths. Satan's great temptation is to make men believe dangerous impostures, to be glorious truths. He thus transforms himself into an angel of light. What is the meaning of Satan's sowing tares in the parable but sowing error instead of truth? Matthew 13:25. How quickly had the devil broached false doctrine in the apostles' times? That it was necessary to be circumcised, that angel worship was lawful, and that Christ was not come in the flesh. Acts 15:1; Col 2:18; 1 John 4:3. The devil tempts by drawing men to error, because he knows how deadly the snare is, and the great mischief it will do.

(1) Error is of a spreading nature; it is compared to leaven because it permeates, and to a gangrene because it spreads. Matthew 16:11; 2 Tim 2:17. One error spreads into more, like a circle in the water that multiplies into more circles; one error seldom goes alone. Error spreads from one person to another. It is like the plague, which infects all round about it. Satan by infecting one person with error infects more! The error of Pelagius spread suddenly to Palestine, Africa, and Italy. The Arian error was at first but a single spark—but at last it set almost the whole world on fire.

(2) The devil lays the snare of error, because it brings divisions into the church; and these bring opprobrium and scandal upon the ways of God. The devil dances at discord. Division destroys peace, which was Christ's legacy; and love, which is the bond of perfection. Not only has Christ's coat been rent—but his body, by the divisions which error has caused. In churches and families where error creeps in, what animosities and factions it makes! It sets the father against the son, and the son against the father. What slaughters and bloodshed have been occasioned by errors in the church!

(3) The devil's policy in raising errors, is to hinder reformation. He was never a friend to reformation. In the primitive times, after the apostles' days, the serpent cast out of his mouth water as a flood after the woman, which was a deluge of heresies, that so he might hinder the progress of the gospel. Rev 12:15.

(4) Satan tempts to error, because error devours godliness. The Gnostics were not only corrupted in their judgments—but in their morals; they were loose in their lives. "Ungodly men, turning the grace of our God into lasciviousness." Jude 4. The Familists afterwards turned Ranters, and gave themselves over to vices and immoralities; and this they did while boasting of the Spirit and of perfection.

(5) The devil's design in seducing by error is, that he knows it is pernicious to souls. Error damns as well as vice; poison kills as well as a pistol. "Who privily shall bring in damnable heresies." 2 Peter 2:1. If Satan is thus subtle in laying snares of error to deceive, had we not need to pray that God would not allow us to be led into temptation; that he would make us wise to keep out of the snare of error; or, if we have fallen into it, that he would enable us to recover out of the snare by repentance?

14th subtlety. Satan bewitches and ensnares men, by setting pleasing baits before them; as the riches, pleasures, and honors of the world. "All these things will I give you." Matthew 4:9. How many does he tempt with this golden apple? Pride, idleness, luxury—are the three worms which are bred by prosperity. "Those who will be rich fall into temptation and a snare." 1 Tim 6:9. Satan kills with these silver darts. Satan kills with these silver darts! How many are ensnared by his luscious delights! The pleasures of the world are the great engine by which Satan batters down men's souls. His policy is to tickle them to death—to damn them with delights! The flesh would gladly be pleased, and Satan prevails by this temptation; he drowns them in the sweet waters of pleasure. Such as have abundance of the world, walk in the midst of golden snares. We had need watch our hearts in prosperity, and pray not to be led into temptation. We have as much need to be careful that we are not endangered by prosperity, as a man has to be careful at a feast where there are some poisoned dishes of food.

15th subtlety. Satan in tempting pleads necessity. He knows that necessity may in some cases seem to palliate and excuse a sin. It may seem to make a less evil good, to avoid a greater evil, as Lot offered to expose his daughters to the Sodomites, and was willing that they should be defiled, that he might preserve the angel strangers who were come into his house. Gen 19:8. Doubtless Satan had a hand in this temptation, and made Lot believe that the necessity of the action would excuse the sin. The tradesman pleads the necessity of unlawful gain, or he cannot live; another pleads a necessity of revenge, or his credit would be impaired. Thus Satan tempts men to sin by the plea of the necessity. He will quote Scripture to prove that in some extraordinary cases there may be a necessity of doing that which is not at other times justifiable. Did not David, in case of necessity, "eat the showbread, which was not lawful for him—but only the priests"? Matthew 12:4. We do not read that he was blamed; then says Satan, Why may not you in cases extraordinary trespass a little and take the forbidden fruit? O beware of this temptation! Satan's cloven foot is in it. Nothing can warrant a thing, which in its own, sinful. Necessity will not justify impiety.

16th subtlety. Satan draws men to presumption. Presumption is a confidence without sufficient ground. It is made up of two ingredients—audacity and security. This temptation is common. There is a twofold presumption:

(1) When men presume that they are better than they are; that they have grace when they have none. They will not take gold on trust—but they will take grace upon trust. The foolish virgins presumed that they had oil in their vessels—when they had none. Here that rule of Epicharmus is good, "Distrust a fallacious heart."

(2) When men presume on God's mercy. Though they are not so holy as they should be—yet they presume that God will be merciful to them. They look upon God's mercy with the broad spectacles of presumption. Satan soothes men in their sins; he preaches to them, "All hope, no fear;" and deludes them with golden dreams. "How many with vain hope, go down to hell." Augustine. Presumption is Satan's drag-net, by which he drags millions to hell.

By this temptation he often draws the godly to sin. They presume upon their privileges or graces, and so venture on occasions of sin. Jehoshaphat joined in a league of amity with king Ahab, presuming that his grace would be an antidote strong enough against the infection. 2 Chron 18:3. Satan tempted Peter to presume upon his own strength; and when it came to the trial he was foiled, and came off with shame. We had therefore need pray, that we may not be led into this temptation; and say with David, "Keep back your servant from presumptuous sins." Psalm 19:13.

17th subtlety. Satan carries on his evil designs against us under the highest pretenses of friendship. He puts silver upon his bait, and dips his poisoned pills in sugar, as some courtiers who make the greatest pretenses of love, where they have the most deadly hatred. Satan takes off his lion's skin and comes in sheep's clothing; he pretends kindness and friendship, and pleads what might be for our good. Thus he came to Christ, "Command that these stones be made bread." Matthew 4:3. As if he had said, "I see you are hungry, and there is no table spread for you in the wilderness; I, therefore, pitying your condition, wish you to get something to eat; turn stones to bread, that your hunger may be satisfied." But Christ spied the temptation, and with the sword of the Spirit, wounded the old serpent!

Thus Satan came to Eve, and tempted her under the notion of a friend. "Eat," said he, "of the forbidden fruit; for the Lord knows, that in the day you eat thereof, you shall be as gods." As if he had said, "I persuade you only to that which will put you into a better condition than you now are in; eat of this tree, and it will make you omniscient, you shall be as gods." What a kind deceitful devil was here! But it was a subtle temptation. She greedily swallowed the bait, and ruined herself and all her posterity! Let us fear his fallacious flatteries.

18th subtlety. Satan tempts men to sin by persuading them to keep his counsel. They are like those that have some foul disease, and will rather die than tell the physician. It were wisdom, in case of sore temptation, to open one's mind to some experienced Christian, whose counsel might be an antidote against it. There is danger in concealing it, as in concealing a distemper that may prove mortal. How had we need renew the petition, "Lead us not into temptation!"

19th subtlety. Satan makes use of fit tools for carrying on his work—that is, he makes use of such people as may be the most likely means to promote his designs. He lays the plot of a temptation, cuts out the work, and employs others to finish it.

(1) He makes use of such as are in places of dignity, men of renown. He knows, if he can get these on his side—that they may draw others into snares. When the princes and heads of the tribes joined with Korah, they presently drew a multitude into the conspiracy. Numb 16:2, 10.

(2) He carries on his designs by men of wit and abilities, such as, if it were possible, would deceive the very elect. He must have a great deal of cunning that persuades a man to be out of love with his food; but the devil can make use of heretical spirits to persuade men to be out of love with the ordinances of God, in which they profess to have found comfort. Many who once seemed to be strict frequenters of the house of God are persuaded, by Satan's cunning instruments, to leave it off and to follow the light within them. One great subtlety of the devil is to make use of such cunning, subtle men as may be fit to carry on his tempting designs.

(3) He makes use of bad company to be instruments of tempting, especially to draw youth into sin. First they persuade them to come into their company, then to twist into a cord of friendship, then to drink with them, and, by degrees, debauch them. These are the devil's decoys to tempt others.

20th subtlety. Satan strikes at some grace, more than others. He aims at some people more than others; or at some grace more than others; and if he can prevail in this, he knows that it will be an advantage to him. If you ask what grace it is that Satan most strikes at, I answer, it is the grace of faith. He lays the plot of his temptation to blow up the fort of our faith. Why did Christ pray more for Peter's faith than any other grace? Luke 22:32. Because he saw that his faith was most in danger; the devil was striking at this grace. Satan, in tempting Eve, labored to weaken her faith. "Yes, has God said, You shall not eat of every tree of the garden?" Gen 3:1. The devil would persuade her that God had not spoken truth; and when he had once brought her to distrust, she took of the tree. It is "the shield of faith." Eph 6:16. Satan, in tempting, strikes most at our shield, he assaults our faith. Though true faith cannot be wholly lost, it may suffer a great eclipse. Though the devil cannot by temptation take away the life of faith—yet he may hinder its growth. He cannot destroy grace—but he may weaken it.

Why does Satan in tempting chiefly assault our faith?

"Fight neither with small nor great—but only with the king." 1 Kings 22:31. Faith is the king of the graces; it is a royal, princely grace, and puts forth the most majestic and noble acts; therefore Satan fights chiefly with this grace. I shall show you the devil's policy in assaulting faith most.

(1) Faith is the grace which does Satan most harm; it makes the most resistance against him. "Be careful! Watch out for attacks from the Devil, your great enemy. He prowls around like a roaring lion, looking for some victim to devour! Resist him, standing firm in the faith." 1 Peter 5:8-9. No grace more bruises the serpent's head—than faith. It is both a shield and a sword, defensive and offensive. It is a shield to guard the head and defend the vitals. The shield of faith prevents the fiery darts of temptation from piercing us through. Faith is a sword which wounds the red dragon.

How does faith come to be so strong, that it can resist Satan and put him to flight?

Because it brings the strength of Christ into the soul. Samson's strength lay in his hair—ours lies in Christ. If a child is assaulted, it runs and calls to its father for help. Just so, when faith is assaulted, it runs and calls Christ, and in his strength overcomes. "In every situation take the shield of faith, and with it you will be able to extinguish the flaming arrows of the evil one." Ephesians 6:16

Faith furnishes itself with a store of promises. The promises are faith's weapons to fight with. As David, by five stones in his sling, wounded Goliath—so faith puts the promises, as stones, into its sling. 1 Sam 17:40. "I will never leave you nor forsake you." Heb 13:5. "A bruised reed shall he not break." Matthew 12:20. "Who will not allow you to be tempted above that you are able." 1 Cor 10:13. "The God of peace shall bruise Satan under your feet shortly." Romans 16:20. "No man is able to pluck them out of my Father's hand." John 10:29. Here are five promises, like five stones, put into the sling of faith, and with these a believer may wound the red dragon. Faith being such a grace to resist and wound Satan, he watches his opportunity to batter our shield, though he cannot break it.

(2) Satan strikes most at our faith, and would weaken and destroy it, because it has a great influence upon all the other graces, and sets them to work. Like some rich clothier, that gives out a stock of wool to the poor, and sets them spinning—so faith gives out a stock to all the other graces, and sets them to work. It sets love to work. "Faith which works by love." Gal 5:6. When once the soul believes God's love, its love is kindled to God. The believing martyrs burned hotter in love than in fire. Faith sets repentance to work. When the soul believes there is mercy to be had, it sets the eyes weeping. "Oh," says the soul, "that ever I should offend such a gracious God!" Repenting tears drop from the eye of faith. "The father of the child cried out with tears, Lord, I believe." Mark 9:24. If the devil cannot destroy our faith—yet if he can disturb it, if he can hinder and stop its actings, he knows all the other graces will be lame and inactive. If the spring in a watch is stopped, the motion of the wheels will be hindered. Just so, if faith is hindered, all the other graces will be at a stand-still.

21st subtlety. Satan encourages those doctrines that are flesh-pleasing. He knows the flesh loves to be gratified, that it cries out for ease and liberty, and that it will not endure any yoke, unless it is lined and made soft. He will be sure, therefore, to lay his bait of temptation, so as to please and humor the flesh. The Word says, "Strive as in an agony to enter into glory; crucify the flesh; take the kingdom of heaven by holy violence!" Satan, to enervate and weaken these Scriptures, flatters the flesh; tells man there needs no such strictness; nor so much zeal and violence; a softer pace will serve; sure there is an easier way to heaven; there needs no breaking the heart for sin. Do but confess to a priest, or count over a few rosary beads, or say some Ave Marias—and that will procure you a pardon, and give you admission into paradise. Or he goes another way to work: if he sees men startle at Popery—he stirs up flattering Antinomianism, and says, "What is the need of all this cost? What is the need of repenting tears? These are legal. What is the need to be so strict in your obedience? Christ has done all for you; you should make use of your Christian liberty." This temptation draws many away; it takes them off from strictness of life. He who sells cheapest shall have most customers, the devil knows that it is a cheap and easy doctrine which pleases the flesh, and therefore he has the most customers.

22nd subtlety. Satan has his temptations in reference to holy duties. His policy is either to hinder from duty, or discourage in duty, or put men too far in duty.

(1) To hinder from duty, as (1 Thess 2:18), "We would have come once and again—but Satan hindered us." So many duties of religion would have been performed—but Satan hindered. The hand of Joab is in this. There are three duties which the devil is an enemy to, and labors to keep us from.

Meditation. He will let men profess, or pray and hear in a formal manner, which does him no hurt and them no good. But he opposes meditation, as being a means to compose the heart and make it serious. He can stand your small shot, if you do not put in this bullet of meditation. He cares not how much you hear—but how much you meditate. Meditation is chewing the cud, it makes the Word digest and turn to nourishment; it is the bellows of the affections. The devil is an enemy to this. When Christ is alone in the wilderness, giving himself to divine contemplations, the devil comes and tempts him, to hinder him. He will thrust in worldly business, something or other to keep men off from holy meditation.

Mortification. This is as needful as heaven. "Mortify your members which are upon the earth, uncleanness, inordinate affection." Col 3:5. Satan will let men be angry with sin, exchange sin, or restrain sin, which keeps it a prisoner, that cannot break out; but when it comes to taking away the life of sin, he labors to stop the warrant and hinder the execution! When sin is being mortified, Satan is being crucified.

Self-examination. "Examine yourselves;" is a metaphor from metal which is pierced through, to see if there is gold within. 2 Cor 13:5. Self-examination is a spiritual inquisition set up in the soul. Man must search his heart for sin, as one would search a house for a traitor; or, as Israel sought for leaven to burn it. Satan, if it is possible, will, by his temptations, keep men from this duty. He tells them that their estate is good, and what need they put themselves to the trouble of examination? Though men will not take their money on trust—yet Satan persuades them to take their grace on trust. He persuaded the foolish virgins that they had oil in their lamps. He has another policy, which is to show men the faults of others, in order to keep them from searching their own. He will allow them spectacles to see what is amiss in others—but a microscope to behold their own faces and see what is amiss in themselves.

(2) His policy is to discourage in duty. When anyone has been performing holy duties, Satan tells him that he has played the hypocrite; that he has served God for money; that he has had sinister ends; that his duties have been full of distraction and pride; that he has offered the blind and the lame—so how can he expect a reward from God? He tells a Christian he has increased his sin by prayer, and endeavors to make him disparage his duties—so he knows not whether he should pray or not.

(3) If this plot will not work, he labors to put a Christian on too far in duty. If he cannot keep him from duty, he will run him on too far in it. Humiliation, or mourning for sin, is a duty—but Satan will push it too far; he will say, "You are not humbled enough!" Indeed, he never thinks a man is humbled enough, until he despairs. He would make a Christian wade so deep in the waters of repentance, that he would get beyond his depth, and be drowned in the gulf of despair.

He comes thus to the soul, "Your sins have been great, and your sorrows should be proportionate to your sins. But is it so? Can you say you have been as great a mourner as you have been a sinner? You did for many years drive no other trade but sin—and is a drop of sorrow enough for a sea of sin? No! Your soul must be more humbled, and lie steeping longer in the brinish waters of repentance!" He would have a Christian weep himself blind, and in a desperate mood, to throw away the anchor of hope!

Now, lest any be troubled with this temptation, let me say that this is a mere fallacy of Satan; for sorrow proportionable to sin is not attainable in this life, nor does God expect it. It is sufficient for you, Christian, if you have a gospel-sorrow; if you grieve so far as to see sin hateful, and Christ precious; if you grieve so as to break off iniquity; if your remorse ends in divorce. This is to be humbled enough. The gold has lain long enough in the fire when the dross is purged out. Just so, a Christian has lain long enough in humiliation when the love of sin is purged out. This is to be humbled enough for divine acceptance. God, for Christ's sake, will accept of this sorrow for sin; therefore let not Satan's temptations drive you to despair.

You see how subtle an enemy he is, to hinder from duty, or discourage in duty, or put men on too far in duty, that he may run them upon the rock of despair! Had we not need, then, who have such a subtle enemy, to pray, "Lord, lead us not into temptation"? As the serpent beguiled Eve, let us not be beguiled by this hellish deceiver.

23rd subtlety. Satan tempts to sin, by the hope of returning out of it by speedy repentance. It is easy for the bird to fly into the snare—but it is not so easy to get out of it. Is it so easy a thing to repent? Are there no pangs in the new birth? Is it easy to leap out of Delilah's lap into Abraham's bosom? How many has Satan flattered into hell by the policy, that if they sin, they may recover themselves by repentance! Alas! is repentance in our power? A lock can be easily shut—but it cannot open without a key. Just so, we can shut ourselves out from God—but we cannot open to him by repentance, until he who has the key of David in his hand, opens our heart.

24th subtlety. Satan puts us upon doing that which is good, unseasonably.

To mourn for sin is a duty; the sacrifices of God are a broken heart. But there is a time when it may not be so seasonable. Psalm 51:17. After some eminent deliverance, which calls for rejoicing, to have the spirit dyed of a sad color, and to sit weeping, is not seasonable. There was a special time at the feast of tabernacles, when God called his people to cheerfulness. "Seven days shall you keep a solemn feast unto the Lord your God, you shall surely rejoice." Deut 16:15. Now, if at this time the Israelites had hung their harps upon the willows, and been disconsolate, it would have been very unseasonable, like mourning at a wedding. When God, by his providence, calls us to thanksgiving, and we sit drooping, and, with Rachel, refuse to be comforted—it is very evil, and savors of ingratitude. It is Satan's temptation; the hand of Joab is in this!

To rejoice is a duty. "Praise is lovely for the upright." Psalm 33:1. But when God, by his judgements, calls us to weeping—joy and mirth is unseasonable. "In that day did the Lord call to weeping, and behold joy and gladness." Isaiah 22:12, 13. Learned writers think that this was in the time of King Ahaz, when the signs of God's anger, like a blazing star, appeared. To be given to mirth at that time, was very unseasonable.

To read the Word is a duty—but Satan sometimes puts men upon it when it is unseasonable. To read it at home when God's Word is being preached, or the sacrament administered, is unseasonable, yes, sinful; as Hushai said, "The counsel is not good at this time." 2 Samuel 17:7. There was a set time enjoined for the Passover, when the Jews were to bring their offering to the Lord. Numb 9:2. Had the people been reading the law at home in the time of the Passover, it had not been in season, and God would have punished it for a contempt. It is the devil's subtle temptation, either to keep us from duty, or to put us upon it when it is least in season. Duties of religion, not well timed, and done in season, are dangerous. Snow and hail are good for the ground when they come in their season; but in the harvest, when the corn is ripe, a storm of hail would do hurt.

25th subtlety. Satan persuades men to delay repenting and turning to God. He says (as Hag 1:2), "The time is not come." Now youth is budding; or you are but in the flower of your age, it is too soon to repent: "The time is not come." This temptation is the devil's draw-net by which he draws millions to hell; it is a dangerous temptation. "Sin is a sweet poison," Bernard. The longer poison lies in the body—the more deadly it is. Just so, by delay of repentance, sin strengthens, and the heart hardens. The longer ice freezes, the harder it is to be broken. Just so, the longer a man freezes in impenitency, the more difficult it will be to have his heart broken. When sin has settled in the heart—it is not easily driven away. Besides, the danger of delaying repentance appears in this, that life is hazardous, and may suddenly expire. What security have you, that you shall live another day? Life is made up of a few flying minutes; it is a candle, which is soon blown out. "What is your life? It is even a vapor." James 4:14. The body is like a vessel, filled with a little breath; sickness broaches it, death draws it out. How dangerous therefore is it to procrastinate and put off turning to God by repentance! Many now in hell purposed to repent—but death surprised them!

26th subtlety. Satan, in tempting, assaults and weakens the saints' peace. If he cannot destroy their grace, he will disturb their peace. He envies the Christian; and if he cannot keep him from a heaven hereafter, he will keep him from a heaven upon earth. There is nothing, next to holiness, which a Christian prizes more than peace and tranquility of mind. It is the cream of life, a bunch of grapes by the way. Now, Satan's great policy is to shake a Christian's peace; that, if he will go to heaven, he shall go there through frights, and plenty of tears. He throws in his fire-balls of temptation, to set the saints' peace on fire. Of such great concern is spiritual peace, that no wonder if Satan would, by his intricate subtleties, rob us of that jewel. Spiritual peace is a token of God's favor. As Joseph had a special testimony of his father's kindness in the many-colored coat—so have the saints a special token of God's good will to them, when he gives them the many-colored coat of inward peace. No wonder then, if Satan rages so much against the saints' peace, and would tear off this comfortable robe from them. The devil troubles the waters of the saints' peace because hereby he hopes to have the more advantage of them.

(1) By perplexing their spirits, he takes off their chariot wheels; unfits them for the service of God; and puts body and mind out of temper, as an instrument out of tune. Sadness of spirit prevailing, a Christian can think of nothing but his troubles; his mind is full of doubts, fears, surmises—so that he is like a person distracted, and is scarcely himself; either he neglects the duties of religion, or his mind is taken off from them while he is doing them. There is one duty especially that melancholy and sadness of spirit unfits for, and that is thankfulness. Thankfulness is a tribute due to God. "Let the saints be joyful, let the high praises of God be in their mouth." Psalm 149:5, 6. But when Satan has disturbed a Christian's spirit and filled his mind full of black, and almost despairing thoughts, how can he be thankful? It rejoices Satan to see how his plot succeeds. By making God's children unquiet, he makes them unthankful.

(2) By troubling the saints' peace, Satan lays a stumbling block in the way of others. By this he gets occasion to render the ways of God unlovely to those who are looking heavenward. He sets before new beginners—the perplexing thoughts, the tears, the groans of those who are wounded in spirit, to scare them from all seriousness in religion. He will object to new beginners: "Do you not see how these sad souls torture themselves with melancholy thoughts—and will you change the comforts and pleasures of this life to sit always in the house of mourning? Will you espouse that religion which makes you a terror to yourselves, and a burden to others? Can you be in love with a religion that is ready to frighten you out of your wits?" Thus the devil, by troubling the saints' peace, would discourage others who are looking towards heaven; he would beat them off from prayer, and hearing all soul-awakening sermons, by the fear lest they should fall into this black humor of melancholy, and end their days in despair.

(3) By this subtle policy of Satan, in disturbing the saints' peace, and making them believe God does not love them, he sometimes so far prevails as to make them begin to entertain hard thoughts of God. Through the black spectacles of melancholy, God's dealings look sad and ghastly. Satan tempts the godly to have strange thoughts of God; to think he has cast off all pity, and has forgotten to he gracious, and to make sad conclusions. Psalm 78:7, 8, 9. "He will break all my bones like a lion; You make an end of me day and night." Isaiah 38:13. The devil, by melancholy, causes a sad eclipse in the soul—so that it begins to think that God has shut up the springs of mercy, and there is no hope. Hereupon Satan gets further advantage of a troubled spirit. Sometimes he puts it upon sinful wishes and execrations against itself; as Job, who in distemper of mind, cursed the day of his birth. Job 3:3. Though he did not curse his God—yet he cursed the day of his birth.

Thus you see what advantages the devil gets by raising storms and troubling the saints' peace. If the devil is capable of any delight, it is to see the saints' disquiets. Their groans are his music. It is a sport to him to see them torture themselves upon the rack of melancholy, and almost drown themselves in tears. When the godly have unjust surmises of God, question his love, deny the work of grace, and fall to wishing they had never been born—Satan is ready to clap his hands, and shout for a victory.

By what arts and methods does Satan, in tempting, disturb the saints' peace?

He slyly conveys evil thoughts, and makes a Christian believe they come from his own heart. The cup was found in Benjamin's sack—but it was of Joseph's putting there. Just so, a child of God often finds atheistical and blasphemous thoughts in his mind—but Satan has put them there. As some lay their children at another's door—so Satan lays his temptations at our door, and fathers them upon us. We then trouble ourselves about them, and nurse them, as if they were our own.

Satan disturbs the saints' peace by drawing forth their sins in the black colors to affright them, and make them ready to give up the spirit. He is called the accuser of the brethren; not only because he accuses them to God—but accuses them to themselves. He tells them they are guilty of certain sins and they are hypocrites; whereas the sins of a believer only show that his grace is not perfect—but not that he has no grace. When Satan comes with this temptation, show him that Scripture, "The blood of Jesus Christ his Son cleanses us from all sin." 1 John 1:7.

27th subtlety. Satan, by plausible arguments, tempts men to commit suicide—to make away with themselves. This temptation not only crosses the current of Scripture—but it is abhorrent to nature to be one's own executioner. Yet such are the cunning artifices of Satan, that he persuades many to lay violent hands upon themselves, as the obituaries witness. He tempts some to do this in terror of conscience, telling them, "All the hell they shall have is in their conscience, and death will give them present ease." He tempts others to make away with themselves that they may live no longer to sin against God. Others he tempts to make away with themselves, that they may presently arrive at happiness. He tells them, the best of the saints desire heaven, and the sooner they are there the better.

Augustine speaks of Cleombrotus, who hearing Plato read a lecture on the immortality of the soul, and the joys of the other world—threw himself down a steep precipice and killed himself. This is Satan's plot; but we must not break prison by laying violent hands upon ourselves—but wait until God sends and opens the door. Let us pray "Lead us not into temptation." Still bear in mind that Scripture, "You shall not kill." Exod 20:13. If we may not kill another—much less ourselves! And take heed of discontent, which often opens the door to self-murder.

Thus I have shown you twenty-seven subtleties of Satan in tempting, that you may the better know them, and avoid them. There is a story of a Jew who would have poisoned Luther—but a friend sent to Luther the picture of the Jew, warning him to take heed of such a man when he saw him; by which means Luther recognized knew the murderer, and escaped his hands. I have told you the subtle devices of Satan in tempting; I have shown you the picture of him who would murder you. Being forewarned, I beseech you to take heed of the murderer!

From the subtlety of Satan in tempting, let me draw three inferences.

(1) It may administer matter of wonder to us, how any are saved. How amazing that Satan, this Abaddon, or angel of the bottomless pit (Rev 9:11) this Apollyon, this soul-devourer—does not deceive all mankind! What a wonder that some are preserved, that neither Satan's hidden snares prevail nor his fiery darts! What a wonder that neither the head of the serpent, nor the paw of the lion destroys them! Surely it will be matter of admiration to the saints, when they come to heaven, to think how astonishing it is, that notwithstanding all the force and fraud, the power and policy of hell, they should arrive safe at the heavenly port! This is owing to the safe conduct of Christ, the Captain of our salvation. Michael is too hard for the dragon!

(2) Is Satan subtle? See what need we have to pray to God for wisdom to discern the snares of Satan, and strength to resist them. We cannot of ourselves stand against temptation; if we could, the prayer were needless, "Lead us not into temptation." Let us not think that we in ourselves, can be too cunning for the devil, or escape his wiles and darts. If David and Peter, who were pillars in God's temple, fell by temptation—how soon would such weak reeds as we are, be blown down—if God would leave us! Take Christ's advice, "Watch and pray, that you enter not into temptation." Matthew 26:41.

(3) See how the end of all Satan's subtleties in tempting is, that he may be an accuser. He lays the plot, entices men to sin, and then brings in the indictment; as if one should make another drunk, and then complain of him to the magistrate for being drunk. The devil is first a tempter—and then an informer. He is first a liar—and then a murderer!

Having shown the subtleties of Satan in tempting, I shall answer two questions:

Why does God allow his people to be buffeted by Satan's temptations?

He does it for many wise and holy ends.

(1) He lets them be tempted to try them. The Hebrew word signifies both to tempt and to try. Temptation is a touchstone to try what is in the heart. The devil tempts, that he may deceive—but God lets us be tempted, to try us. [He who is not tempted is not tested.] Augustine.

Hereby God tries our sincerity. Job's sincerity was tried by temptation; the devil told God that Job was a hypocrite, and served him only because God had blessed him. But, said he, "Touch all that he has (that is, let me tempt him) and he will curse you to your face!" Job 1:11. Well, God did let the devil touch him by temptation, and yet Job remained holy, he worshiped God, and blessed God; ver 20, 21. Here Job's sincerity was proved; he had fiery temptations—but he came out of the fire a golden Christian. Temptation is a touchstone of sincerity.

By temptation. God tries our love. The wife of Tigranes never showed her chastity and love to her husband, as when she was tempted by Cyrus—but did not yield. Just so, our love to God is seen when we can look a temptation in the face, and turn our back upon it. Though the devil come as a serpent subtly, and offers a golden apple—yet the one who loves God will not touch the forbidden fruit. When the devil offered Christ all the kingdoms of the world, and the glory of them, such was Christ's love to his Father, that he abhorred the temptation. True love will not be bribed. When the devil's darts are most fiery—a saint's love to God is most fervent! "If you love Me, you will keep My commandments." John 14:15

By temptation God tries our courage. "Ephraim is a silly dove without heart." Hos 7:11. So it may be said of many, they are without a heart; they have no heart to resist a temptation. No sooner does Satan come with his solicitations—but they yield. They are like a coward, who as soon as the thief approaches, delivers his purse. He is a valorous Christian, who brandishes the sword of the Spirit against Satan, and will rather die than yield. The courage of the Romans was never more seen, than when they were assaulted by the Carthaginians. Just so, the heroic spirit of a saint is never more seen than in a battle-field, when he is fighting with the red dragon, and by the power of faith puts the devil to flight. [The strength of faith can be shaken, not destroyed.] Tertullian. One reason why God lets his people be tempted is, that their metal may be tried—their sincerity, love, and magnanimity. When grace is proved, the gospel is honored.

(2) God allows his children to be tempted, that they may be kept from pride. Pride crept once into the angels, and into the apostles, when they disputed which of them should be greatest; and in Peter, when he said, "Though all men forsake you—yet I will not," as if he had had more grace than all the apostles. Pride keeps grace low, that it cannot thrive. As the head swells—the other parts of the body waste away. Just so, as pride swells—grace wastes away. God resists pride; and, that he may keep his children humble, he allows them sometimes to fall into temptation. "To keep me from getting puffed up, I was given a thorn in my flesh, a messenger from Satan to torment me and keep me from getting proud." 2 Cor 12:7. When Paul was lifted up by revelations, he was in danger of being lifted up with pride; then came the messenger of Satan to buffet him: that was some sore temptation to humble him. The thorn in the flesh was to burst the bubble of pride. Better is the temptation which humbles me—than the duty which makes me proud. Rather than a Christian should be proud, God lets him fall into the devil's hands awhile—that he may be cured of his swelling pride.

(3) God lets his people be tempted, that they may be fitter to comfort others who are in the same distress, and speak a word in due season to such as are weary. Paul was trained up in the fencing-school of temptation, and was able to acquaint others with Satan's wiles and stratagems, 2 Cor 2:11. A man who has ridden over a place where there are quicksands, is the fittest to guide others through that dangerous way. Just so, he who has been buffeted by Satan, and has felt the claws of the roaring lion, is the fittest man to deal with one who is tempted.

(4) God lets his children be tempted, to make them long more for heaven, where they shall be out of gunshot, and freed from the hissing of the old serpent. Satan is not yet fully cast into prison—but like a prisoner who is under bail, he vexes and molests the saints. He lays his snares, and throws his fireballs! But this only makes the children of God long to be gone from hence, and pray that they had the wings of a dove, to fly away and be at rest! God allowed Israel to be vexed with the Egyptians, that they might long the more to be in Canaan. Heaven is the place of rest—no bullets of temptation fly there! The eagle that soars aloft in the air, and sits perching upon the tops of high trees, is not troubled with the stinging of serpents below. Just so, when believers have got into the heaven above, they shall not be stung with the old serpent! The devil is cast out of the heavenly paradise. Heaven is compared to an exceeding high mountain. Rev 21:10. It is so high, that Satan's fiery darts cannot reach up to it. "There is no fear of enemies there, no snares of devils." Bernard.

The temptations here are to make the saints long until death sounds a retreat, and calls them off the field where the bullets of temptation fly so thick, that they may receive a victorious crown!

What rocks of support are there, or what comfort is there for tempted souls?

(1) That it is not our case alone—but has been the case of God's most eminent saints. "There has no temptation taken you but such as is common to man," yes, to the holiest men. 1 Cor 10:13. Christ's lambs, which have had the mark of election upon them, have been set upon by the world. Elijah, who could shut heaven by prayer, could not shut his heart from temptation. 1 Kings 19:4. Job was tempted to curse God, Peter to deny Christ; and hardly ever any saint has got to heaven—but has met with a lion by the way! [No one escapes the lot which all the saints suffer.] Nay, Jesus Christ himself, though free from sin—yet was not free from temptation. We read of his baptism; then he was "led into the wilderness—to be tempted by the devil." Matthew 4:1. No sooner was Christ out of the water of baptism—but he was in the fire of temptation! And if the devil would set upon Christ, no wonder if he set upon us! There was no sin in Christ—no powder for the devil's fire. Temptation to him was like a pebble on a crystal glass, which glides off; or like a spark of fire on a marble pillar, which will not stick—and yet Satan was bold to tempt him! It is some comfort that those who have been our betters, have wrestled with temptations.

(2) Another rock of support that may comfort a tempted soul, is, that temptations (where they are burdens) evidence grace. Satan does not tempt God's children because they have sin in them—but because they have grace in them. Had they no grace he would not disturb them, for where he keeps possession all is in peace. Luke 11:21. His temptations are to rob the saints of their grace. A thief will not assault an empty house—but only where he thinks there is treasure. A pirate will not set upon an empty ship—but only one which is full of spices and jewels. Just so, the devil assaults most the people of God, because he thinks they have a rich treasure of grace in their hearts, and he would rob them of it. Why are so many cudgels thrown up into a tree—but because there is much fruit upon it? The devil throws his temptations at you, because he sees you have much fruit of grace growing upon you. Though to be tempted is a trouble—yet to think why you are tempted—is a comfort.

(3) Another rock of support or comfort is, that Jesus Christ is near at hand, and stands by us in all our temptations. Here take notice of two things:

[1] Christ's SYMPATHY in our temptations. "We do not have a high priest who cannot be touched with the feeling of our infirmities." Heb 4:15. Jesus Christ sympathizes with us; he is so sensible of our temptations as if he himself lay under them—and felt them in his own soul. As in music, when one string is touched, all the rest sound—so when we suffer Christ's affections sound; we cannot be tempted but he is touched. If you saw a wolf worry your child, would you not pity your child? You cannot pity your child—as Christ pities his tempted ones. He had a fellow feeling when he was upon earth—but much more now that he is in glory.

But how can it compatible with Christ's glory now in heaven, to have a fellow feeling with our sufferings?

This fellow feeling in Christ arises not from an infirmity or passion—but from the mystic union between him and his members. "He who touches you, touches the apple of his eye." Zech 2:8. Every injury done to a saint—he takes as done to him in heaven. Every temptation strikes at him, and he is touched with the feeling of them.

[2] Christ's SUPPORT in temptation. The good Samaritan first had compassion on the wounded man—there was sympathy. Then he poured in wine and oil—there was support (Luke 10:34). Just so, when we are wounded by the red dragon, Christ is first touched with compassion, and then pours in wine and oil. "In that he himself has suffered being tempted, he is able to support those who are tempted." Heb 2:18. The Greek word for support, signifies to run speedily to one's help. So fierce is Satan—so frail is man, that Christ runs speedily to his help. When Peter was ready to sink, and said, "Lord, save me!" Christ immediately stretched forth his hand, and caught him! Just so, when a poor soul is tempted, and cries to heaven for help, "Lord, save me!" Christ comes in with his auxiliary forces.

Our Lord Jesus knows what it is to be tempted, therefore he is ready to support those who are tempted. It has been observed that mothers are more pitiful to other women in their pregnancies, than those women who are barren. Just so, the Lord Jesus having been in travail by temptations and sufferings—is more ready to pity and support those who are tempted.

Concerning Christ's supporting the tempted, consider two things: his ability to support, and his agility to support. "He is able to support those who are tempted." Heb 2:18. He is called Michael, which signifies, "Who is like God." Rev 12:7. Though the tempted soul is weak—yet he fights under a good Captain—the Lion of the tribe of Judah! When a tempted soul fights, Christ comes into the field as his support. Our Michael will be too hard for the dragon. When the devil lays the siege of a temptation, Christ can quench it when he pleases; he can beat through the enemy's quarters, and so rout Satan that he shall never be able to rally his forces any more. Jesus Christ is on the saint's side, and who would desire a better defense than omnipotence!

As Christ is able to support the tempted—so he will certainly support them. His power enables him, his love inclines him, his faithfulness engages him—to support his tempted people. It is a great comfort to a soul in temptation, to have a supporting Savior. God supported Israel in the wilderness, when they were among fiery serpents. The rock sending forth water, the manna, the pillar of cloud, the brazen serpent—what were these but types of God's supporting poor souls in the wilderness of temptation, stung by the devil, that fiery serpent? Alexander being asked how he could sleep so securely, when his enemies were about him, said, "Antipater is awake, who is always vigilant." So when our tempting enemy is near us—Jesus Christ is awake, who is a wall of fire around us.

There is a great deal of support to the tempted in the names given to Christ. As Satan's names may terrify—so Christ's names may support. The devil is called Apollyon, the devourer. Rev 9:11. Christ is called a Savior. The devil is called the "strong man." Matthew 12:29. Christ is called El Gibbor—the mighty God. Isaiah 9:6. The devil is called the accuser. Rev 12:10. Christ is called the Advocate. 1 John 2:1. The devil is called the tempter. Matthew 4:3. Christ is called the Comforter. Luke 2:25. The devil is called the prince of darkness. Christ is called the Sun of Righteousness. The devil is called the old serpent. Christ is called the Brazen Serpent who heals. John 3:14. Thus the very names of Christ have some support in them for tempted souls.

How and in what manner does Christ support those who are tempted?

1. He supports them by sending his Spirit—whose work it is to bring those promises to their mind, which are fortifying. "He shall bring all things to your remembrance." John 14:26. The Spirit furnishes us with promises—as so many weapons to fight against the old serpent. "The God of peace shall bruise Satan under your feet shortly." Romans 16:20. "God will not allow you to be tempted above what you are able." 1 Cor 10:13. "The seed of the woman shall bruise the serpent's head." Gen 3:15. We are often in times of temptation, like a man who has his house attacked, and cannot find his weapons, his sword and gun; in which case Christ sends his Spirit, and brings things to our remembrance, which help us in our combat. The Spirit of Christ does for the tempted, what Aaron and Hur did for Moses, when they put a stone under him and held up his hands, and then Israel prevailed. The Spirit puts the promises under the hands of faith, and then the Christian overcomes the devil, that spiritual Amalek. The promise is to the soul—as the anchor to the ship, which keeps it steady in a storm.

2. Christ supports those who are tempted by "interceding for them." When the devil is tempting, Christ is praying. The prayer which Christ put up for Peter when he was tempted, extends to all his saints. "Father," says Christ, "it is my child who is tempted! Father, pity him!" Luke 22:32. When a poor soul lies bleeding of the wounds which the devil has given him, Christ presents his wounds to his Father, and, in the virtue of those, pleads for mercy. How powerful must his prayer be! He is heaven's favorite. John 11:42. He is both High Priest and a Son. If God could forget that Christ were a Priest, he cannot forget that he is a Son. Besides, Christ prays for nothing but what is agreeable to his Father's will. If a king's son petitions only for that which his father has a mind to grant—his suit will not be denied.

3. Christ supports his people, by taking off the tempter. When the sheep begin to straggle, the shepherd sets the dog on them to bring them back to the fold, and then calls off the dog. Just so, God takes off the tempter. He "will with the temptation make a way to escape;" he will make an outlet. 1 Cor 10:13. He will rebuke the tempter. "The Lord rebuke you, O Satan!" Zech 3:2. It is no small support, that Christ supports the tempted. The mother supports the child most, when it is sick; she sits by its bedside, and brings it cordials. Just so, when a soul is most assaulted, it shall be most assisted by Jesus.

"But I have dealt unkindly with Christ and sinned against his love. Surely he will not support me! He will let me perish in the battle!"

Christ is a merciful High Priest, and will support you notwithstanding your failings. Joseph was a type of Christ; his brethren sold him away, and the "iron entered into his soul;" yet afterwards, when his brethren were ready to die in the famine—he forgot their injuries, and supported them with money and grain. "I am," said he, "Joseph your brother!" So Christ will say to a tempted soul, "I know your unkindnesses, how you have distrusted my love, grieved my Spirit; but I am Joseph—I am Jesus—therefore I will support you when you are tempted."

(4) Another rock of support—is that the holiest man may be most tempted. A rich ship may be violently attacked by pirates. Just so, he who is rich in faith may have the devil upon him with his battering-pieces. Job, an eminent saint, was fiercely assaulted. Satan smote his body that he might tempt him either to question God's providence, or quarrel with it. Paul was a chosen vessel—but how was this vessel battered with temptation! 2 Cor 12:7.

Is it not said, "He who is begotten of God, that the wicked one touches him not"? 1 John 5:18.

It is not meant that the devil does not tempt him—but he touches him not, that is, with a deadly touch. "There is a sin unto death." 1 John 5:16. Now, Satan with all his temptations does not make a child of God sin "a sin unto death." Thus he touches him not.

(5) Another rock of support—is that Satan can go no further in tempting than God gives him permission. The power of the tempter is limited. A whole legion of devils could not touch one swine—until Christ gave them permission. Satan would have sifted Peter until he sifted out all his grace—but Christ would not allow him. "I have prayed for you," etc. Christ binds the devil with a chain. Rev 20:1. If Satan's power were according to his malice—not one soul would be saved; but he is a chained enemy. It is a comfort that Satan cannot go a hair's breadth beyond God's permission. If an enemy could not touch a child further than the father appointed, he would do the child no great harm.

(6) Another rock of support—is that it is not having a temptation which makes guilty, but giving consent to it. We cannot hinder a temptation. If we abhor the temptation, it is our burden—and not our sin. We read in the old law, that if one forced a virgin, and she cried out, she was reputed innocent. Just so, if Satan by temptation would commit a rape upon a Christian, and he cries out, and does not consent, the Lord will charge it upon the devil's score. It is not laying the bait which hurts the fish—if the fish do not bite.

(7) Another rock of support is—that our being tempted is no sign of God's hating us. A child of God often thinks God does not love him because he lets him be haunted by the devil. This is a wrong conclusion. Was not Christ himself tempted, and yet by a voice from heaven proclaimed, "This is my beloved Son!" Matthew 3:17. Satan's tempting, and God's loving—may stand together. The goldsmith loves his gold in the fire. Just so, God loves a saint, though shot at by fiery darts.

(8) Another rock of support is—that Christ's temptation was for our consolation. Jesus Christ is to be looked upon as a public person, as our head and representative; and what he did, he did for us. His prayer was for us, his suffering was for us; and when he was tempted, and overcame the temptation, he overcame for us. Christ's conquering Satan was to show that elect people shall at last be conquerors over Satan. When Christ overcame Satan's temptation, it was not only to give us an example of courage—but an assurance of our conquest. We have overcome Satan already in our covenant head, and we shall at last perfectly overcome.

(9) Another rock of support is—that the saints' temptation shall not be above their strength. The harpist will not stretch the strings of his harp too hard, lest they break. "God is faithful, who will not allow you to be tempted above what you are able." 1 Cor 10:13. He will proportion our strength to the stroke. "My grace is sufficient for you." 2 Cor 12:9. The torch-light of faith shall be kept burning, though all the winds of temptation are blowing.

(10) Another rock of support—is that these temptations shall produce much good. They quicken a spirit of prayer in the saints. They pray more and better. Temptation is the exciter of prayer. Perhaps before, the saints came to God as cold suitors in prayer—they prayed as if they prayed not. Temptation is a medicine for security. When Paul had a messenger of Satan to buffet him, he was more earnest in prayer. "For this thing I besought the Lord three times." 2 Cor 12:8. The thorn in his flesh was a spur in his sides to quicken him in prayer. The deer when shot with the dart, runs faster to the water. Just so, a soul that is shot with the fiery darts of temptation, runs the faster to the throne of grace; and is earnest with God, either to take off the tempter, or to support him when he is tempted.

God makes the temptation to sin—a means to prevent sin. The more a Christian is tempted, the more he fights against the temptation. The more a chaste woman is assaulted, the more she abhors the attempt. The stronger Joseph's temptation was, the stronger was his opposition. The more the enemy attempts to storm a castle, the more is he repelled and beat back.

A godly man's temptations cause the increase of grace. "One tempted Christian," says Luther, "is worth a thousand." He grows more in grace. As the bellows increase the flame—so temptation increases the flame of grace.

By these temptations God makes way for comfort. After Christ was tempted, the angels came and ministered unto him. Matthew 4:2. When Abraham had been warring, Melchizedek brought him bread and wine to revive his spirits. Gen 14:18. So after the saints have been warring with Satan, God sends his Spirit to comfort them. Luther said that temptations were Christ's embraces, because he then manifests himself most sweetly to the soul.

That I may further comfort such as are tempted, let me speak to two particular cases.

"I have horrid temptations to blasphemy!" say some.

Did not the devil tempt Christ after this manner: "All these things will I give you, if you will fall down and worship me"? Matthew 4:9. What greater blasphemy can be imagined than that the God of heaven and earth, should worship the devil! Yet Christ was tempted to this. If when blasphemous thoughts are injected, you tremble at them, and are in a cold sweat—they are not yours—Satan shall answer for them. Let him that plots the treason suffer.

"But my case is yet worse," say others; "I have been tempted to such sins, and have yielded! The tempter has overcome me!"

I grant that, through the withdrawing of God's grace, and the force of temptation—a child of God may be overcome. David was overcome by temptation in the case of Bathsheba, and in numbering the people. There is a principle of grace in the heart true to Christ; but sometimes it may be overcome by corruption, and then a Christian yields. It is sad thus to yield to the tempter. But yet let not a child of God be wholly discouraged, and say there is no hope. Let me pour in some balm of Gilead into this wounded soul.

(1) Though a Christian may fall by a temptation—yet the seed of God is in him. "His seed remains in him." 1 John 3:9. [Grace can be shaken—but not destroyed.] Augustine. A man may be bruised by a fall—yet there is life in him. A Christian foiled by Satan may be like the man going to Jericho, who fell among thieves, and was left "wounded and half dead;" but still there is a vital principle of grace; his seed remains in him. Luke 10:30.

(2) Though a child of God may be overcome in a skirmish—yet not in the war. As an army may be worsted in a skirmish—but conquer at last. Though Satan may foil a child of God in a skirmish by a temptation, the believer shall overcome at last. A saint may be foiled—yet not conquered. He may lose ground—and not lose the victory.

(3) God does not judge his children by one action—but by the frame of the heart. As he does not judge a wicked man by one good action—so neither does God judge a holy man by one bad action. A holy person may be worsted by a temptation; but God does not measure him by that. Who measures milk when it seethes and boils up? God does not take the measure of a saint when the devil has boiled him up in a passion—but he judges of him by the pulse and temper of his heart. The Christian would fear God; and when he fails he weeps. God looks which way the bias of his heart stands; if that is set against sin—God will pardon.

(4) God will make a saint's fall by temptation turn to his spiritual advantage. He may let a regenerate person fall by a temptation, to make him more watchful. Perhaps he walked loosely, and was decoyed into sin; but for the future he will grow more careful and cautious in his walking. The foiled Christian is a vigilant Christian. He will take care not to come within the lion's chain any more! He will be shy and fearful of the occasions of sin. He will not go abroad without his spiritual armor, and will gird on his armor by prayer. When a wild beast gets over the hedge and damages the corn—the farmer will make his fence stronger. Just so, when the devil gets over the fence by temptation, and foils a Christian—he will be sure to mend his fence, and be more vigilant against temptation afterwards.

God sometimes lets his children be foiled by temptation, that they may see their continual dependence on God, and may go to him for strength. We need not only habitual grace to stand against temptation—but auxiliary grace; as the boat needs not only the oars—but wind, to carry it against a strong tide. God lets his children sometimes fall by temptation, that, seeing their own weakness—they may rest more on Christ and free grace. Canticles 8:5.

By allowing his children to be foiled by a temptation, God settles them the more in grace. They get strength by their falls. The poets feign that Antaeus the giant, in wrestling with Hercules, got strength by every fall to the ground. Just so, a saint, when foiled in wrestling with Satan, gets more spiritual strength. Peter had never such strength of faith, as after being foiled in the high priest's hall. How was he fired with zeal, and steeled with courage! He who before played the coward before a maid—now dares openly confess Christ before rulers and the councils. Acts 2:14. As the shaking of the tree settles it the more, God lets his children be shaken with the wind of temptation, that they may be more settled in grace afterwards. So let not those Christians whom God has allowed to be foiled by temptation, cast away their anchor, or give way to despairing thoughts.

May it not make Christians careless whether they fall into temptation or not, if God can make the temptation advantageous to them?

We must distinguish between being foiled through weakness, and foiled through willfulness. If a soldier fights—but is foiled for lack of strength, the general of the army will pity him, and bind up his wounds; but if he is willfully foiled, and plays the traitor—he must expect no favor. Just so, if a Christian fights it out with Satan—but is foiled for lack of strength, as it was with Peter, God will pity him and do him good by his being foiled. But if he is foiled willfully, and runs into temptation, as it was with Judas, God will show him no favor—but will execute martial law upon him!

The uses remain.

Use 1. See what continual DANGER we are in! Satan is an exquisite strategist, he lies in ambush to ensnare! He is the tempter, it is his delight to make the saints sin! He is subtle in tempting—he has methods and tools to deceive.

(1) He brings a saint into sin, by making him confide in his graces. He makes him believe he has such a stock of grace as will secure him against all temptations. Thus he deceived Peter, he made him trust in his grace. Peter thought that he had such a cable of faith and strong tacklings, that though the winds of temptation blew ever so fierce, he could weather the storm. "Though all men forsake you—yet will not I;" as if he had more grace than all the apostles. Thus he was led into temptation, and fell in the battle. Men may make an idol of their grace. But their grace is not sufficient without auxiliary. The boat needs not only oars—but a gale of wind, to carry it against the tide. Just so, we need not only our grace—but the gale of the Spirit, to carry us against a strong temptation.

(2) Satan tempts to sin by the baits and allurements of the world. "The gain of money—is the ruin of the soul." One of Christ's own apostles was caught with a silver bait. Those whom the devil cannot debauch with vice—he will corrupt with money. "All these things will I give you," was his last temptation. Matthew 4:9. Achan was deluded by a wedge of gold. Sylvester II sold his soul to the devil for a popedom.

(3) Satan tempts to sin, under a mask and show of good; his temptations seem to be gracious motions.

[1] He tempts men to duties of religion. You might think it strange that Satan should tempt to duty; but it is so. He tempts men to duty—out of selfish or sinister ends. Thus he tempted the Pharisees to pray and give alms—that they might be seen by men. Matthew 6:5. Prayer is a duty—but to pray out of vainglory, turns prayer into sin. He tempts to duty when it is not in season. "My offering and my bread for my sacrifices, shall you offer unto me in their due season." Numb 28:2. Satan tempts to duty when it is out of season; he tempts to read the Word at home—when we should be hearing the Word. He tempts to one duty, that he may hinder another. He tempts some to duty, that it may be a cloak for sin. He tempts them to frequency in duty, that they may sin and be less suspected. He tempted the Pharisees to make long prayers that, under this pretense, they might devour widows' houses. Matthew 23:14. Who would suspect him of false weights—who so often holds a Bible in his hand?

[2] He tempts men to sin out of a show of love to Christ. You might think this strange—but there is truth in it. Many a good heart may think what he does is in love to Christ—and all the while he may be under temptation. When Christ told Peter he must suffer at Jerusalem, Peter took him and rebuked him. "Be it far from you, Lord!" as if he had said, "Lord, you have deserved no such shameful death, and this shall not be unto you!" Matthew 16:22. Peter did this, as he thought, out of love to Christ—but he was under temptation. What had become of us if Christ had hearkened to Peter, and had not suffered! So when Christ washed his disciples' feet, Peter was so mannerly that he said, "You shall never wash my feet!" John 13:8. This he did, as he thought, out of love and respect to Christ. He thought Christ was too good to wash his feet, and therefore would have put him off—but it was a temptation; the devil put Peter upon this sinful modesty; he struck at Peter's salvation, insomuch that Christ said, "Unless I wash you, you have no part with me." So when the Samaritans would not receive Christ, the disciples James and John said, "Lord, do you want us to command fire to come down from heaven and consume them?" Luke 9:54. They did this, as they thought, out of love to Christ; they wished for fire to consume his enemies—but they were under temptation; it was not zeal—but the wild fire of their own passion.

(4) Satan tempts to the sin to which a man's heart is naturally most inclinable. He will not tempt a civil man to a gross sin, which is abhorrent to the light of nature. Satan never sets a dish before men, which they do not love. He will tempt a civil man to pride, and to trust in his own righteousness, and to make a savior of his civility. As the spider weaves a web out of her own bowels, the civil man would weave a web of salvation out of his own righteousness.

See, then, in what danger we are—when Satan is continually lying in ambush with his temptations!

See man's inability of himself to resist a temptation! Could he stand of himself against a temptation, the prayer would be needless, "Lead us not into temptation." No man has power of himself to resist temptation, any further than God gives him strength. "O Lord, I know that the way of man is not in himself." Jer 10:23. If Peter, who had true grace, and Adam, who had perfect grace—could not stand against temptation, much less can any stand by the power of nature. This confutes the doctrine of free will. What freedom of will has man, when he cannot resist the least temptation?

Here is matter for humiliation, that there is in us such an aptitude and proneness to yield to temptation. We are as ready to swallow a temptation—as the fish to swallow the bait! If the devil tempts to pride, lust, envy, revenge—how eagerly do we run into the snares of Satan! Like a woman who has a suitor, and does not need much wooing—but readily gives her consent—Satan comes wooing by temptation, and we soon yield. The devil strikes fire, and we are as dry tinder, which catches fire on the first spark. He knocks by temptation, and it is sad to think how soon we open the door to him, which is as if one should open the door to a thief!

See hence that a Christian's life is no easy life. It is a warfare! He has a Goliath in the field to encounter with, one who is armed with power and subtlety, and has his wiles and darts! A Christian must be continually watching and fighting. Satan's designs our destruction! "Seeking whom he may devour." 1 Peter 5:8. Therefore we had need always have our weapons in our hand. How few think their life a warfare! Though they have an enemy in the field, always laying snares, or shooting darts—yet they do not stand sentinel or get their spiritual artillery ready; they put on their jewelry—but not their armor. "They take the timbrel and harp, and rejoice at the sound of the organ," as if they were rather in a festival, rather than in battle. Job 21:12. Many are asleep in sloth, when they should be fighting against Satan—and no wonder that the devil shoots them when he finds them asleep!

Use 2. They are reproved who pray, "Lead us not into temptation," and yet run of themselves into temptation. Such are those who go to plays and theaters, and hunt after strange flesh. Some go at a slower pace to hell—but such as run themselves into temptation go galloping to hell! We have too many of these in this debauched age, who, as if they thought they could not sin fast enough—tempt the devil to tempt them!

Use 3. Let us labor that we be not overcome by temptation. What means should be used, that Satan's temptations may not prevail against us?

(1) Avoid solitariness. It is no wisdom, in fighting with an enemy, to give him the advantage of the ground. We give Satan advantage of the ground—when we are alone. Eve was foiled in the absence of her husband. A virgin is not so soon set upon in company. "Two are better than one." Eccl 4:9. Get into the communion of saints, for that is a good remedy against temptation.

(2) If you would not be overcome by temptation—beware of the predominance of melancholy, which is a black humor seated chiefly in the brain. Melancholy disturbs reason and exposes to temptation. One calls melancholy, the devil's bath; he bathes himself with delight in such a person. Melancholy clothes the mind in sable; it fills it with such dismal apprehensions as often end in self-murder.

(3) If you would not be overcome by temptation—study sobriety. "Be sober, be vigilant; because your adversary the devil, as a roaring lion, walks about, seeking whom he may devour." 1 Peter 5:8. Sober-mindedness consists in the moderate use of earthly things. An immoderate desire of these things often brings men into the snare of the devil. "Those who will be rich fall into a snare." 1 Tim 6:9. He who loves riches inordinately, will purchase them unjustly. Ahab would swim to Naboth's vineyard in blood. He who is drunk with the love of the world, is never free from temptation. He will pull down his soul to build up an estate. [Oh cursed hunger for gold, to what do you not drive the hearts of men?] Virgil. Be sober, take heed of being drunk with the love of the world, lest you fall into temptation.

(4) If you would not be overcome by temptation—be always upon your guard, watch against Satan's wiles and subtleties. "Be sober, be vigilant; because your adversary the devil, as a roaring lion, walks about, seeking whom he may devour." 1 Peter 5:8. A Christian must keep watch and ward; he must see where Satan labors to make a breach, see what grace he most strikes at, or what sin he most tempts to. "I say unto all—Watch!" Mark 13:37. Watch all the senses, the eye, the ear, the touch; for Satan can creep in by these. Oh, how needful is the spiritual watch! Shall Satan be watchful—and we drowsy? Does he watch to devour us—and shall not we watch to save ourselves? Let us see what sin our heart most naturally inclines to—and watch against it.

(5) If you would not be overcome by temptation—beware of idleness. Satan sows most of his seed in fallow ground. It was Jerome's counsel to his friend to be ever busied, that if the devil did come, he might find him working in the vineyard. Idleness tempts the devil to tempt us. The bird which sits still, is shot. He who lacks employment, never lacks temptation. When a man has nothing to do, Satan will bring grist to the mill, and find him work enough.

(6) If you would not be overcome by temptation—make known your case to some godly friend. Hiding a serpent in the bosom is not the way to be safe; when the old serpent has got into your bosom by temptation, do not hide him there by keeping his counsel. If a spark has gotten into the thatch, it is not wisdom to conceal it, it may set the house on fire. Conceal not temptation. Keeping secrets is for familiar friends—be not so great a friend to Satan as to keep his secrets. Reveal your temptations, which is the way to procure others' prayers and advice; let all see that you are not true to Satan's party, because you tell all his plots and reveal his treasons. Besides, telling your case to some experienced Christian, will give ease to the soul, and temptation will not so much inflame.

(7) If you would not be overcome by temptation—make use of the Word. This the apostle calls the "sword of the Spirit," a fit weapon with which to fight against the tempter. Eph 6:17. This "sword of the Spirit" is a two-edged sword—it wounds carnal lust and it wounds Satan. He who travels a road where there is robbing, will be sure to ride with his sword; we are traveling to heaven, and in this road there is a thief who always besets us in every place where we go. He meets us at church—he does not miss a sermon! He will be tempting us there; sometimes to drowsiness; when any sleep at sermon, the devil rocks them. Sometimes he tempts by distracting the mind in hearing. Sometimes he tempts by questioning the truth of what is heard. He tempts in the shop to use connivance and deceit. "The balances of deceit are in his hand." Hos 12:7. Thus we meet with the tempter everywhere; therefore, this thief being in the road, we had need ride with a sword; we must have the "sword of the Spirit" with us.

We must have skill to use this sword, and have a heart to draw it out—and it will put the devil to flight. Thus when Satan tempted our blessed Savior to distrust and blasphemy, he used a Scripture weapon, "It is written!" Three times he wounded the old serpent with this sword! Christ, with his power and authority, could have rebuked the prince of the air, as he did the winds; but he stopped the devil's mouth with Scripture, "It is written!" It is not our vows and resolutions which will do it, it is not the Papist's holy water or charms which will drive away the devil. Let us bring the Word of God against him—this is an argument that he cannot answer.

It was a saying of Luther, "I have had great troubles of mind; but as soon as I laid hold on any place of Scripture, and stayed myself upon it as upon my chief anchor, straightway my temptations vanished away." There is no temptation, but we have fit Scripture to answer it. If Satan tempts to immorality, answer him, "It is written, whoremongers and adulterers God will judge." If he tempts to carnal fear, say, "It is written, Fear not those who kill the body, and after that, have no more that they can do." There is no greater way to confute temptation, as by Scripture; the arrows we shoot against Satan must be fetched out of this quiver. Many people lack this sword of the Spirit, they have not a Bible; others seldom make use of it—but let it rust; they seldom look into it—no wonder, therefore, they are overcome by temptations. He who is well skilled in the Word is like one who has a plaster ready to lay upon the wound as soon as it is made, and so the danger is prevented. O study the Scripture, and you will be too hard for the devil; he cannot stand against this.

(8) If we would not be overcome by temptation—let us be careful of our own hearts, that they do not decoy us into sin. The apostle says, "A man is tempted, when he is drawn away of his own lust, and enticed." James 1:14. [Everyone is a Satan to himself.] Bernard. Every man has a tempter in his own bosom. A traitor within the castle is dangerous. The heart can bring forth a temptation, though Satan does not midwife it into the world; if Satan were dead and buried, the heart could draw us to evil. As the ground of all diseases lies in the humours of the body—so the seed of all sin lies in the original lust. Look to your hearts!

(9) If you would not be overcome by temptation—flee the "occasions of sin." Occasions of sin have great force to awaken lust within. He who would keep himself free from infection, will not come near an infected house. Just so, if you would be sober, avoid drunken company. When Joseph was enticed by his mistress, he shunned the occasion; the text says, "He refused to be with her." Gen 39:10. If you would not be ensnared with Popery, do not hear the mass. The Nazarite, who was forbidden wine, might not eat grapes, which might occasion intemperance. Do not come near the borders of temptation! Suppose any one had a body made of gunpowder, he would not come near the least spark of fire, lest he should be blown up. Many pray, "Lead us not into temptation," and yet run themselves into temptation!

(10) If you would not be overcome by temptation—make use of faith. "Above all, taking the shield of faith." Eph 6:19. Faith wards off Satan's fiery darts, that they do not hurt us. "Whom resist, steadfast in the faith." 1 Peter 5:9. Mariners in a storm flee to their anchor; flee to your anchor of faith. Faith brings Christ with with them into the field—and then the devil cannot hurt us. The chick is safe from the birds of prey, under the wings of the hen; and we are secure from the tempter, under the wings of the Lord Jesus. Though other graces are of use to resist the impulses of Satan—yet faith is the conquering grace. It takes hold of Christ's merits, value and virtue—and so the Christian becomes too hard for the devil. As the stars vanish when the sun appears—so Satan vanishes when faith appears.

(11) If you would not be overcome by temptation—be much in prayer. Such as walk in infectious places, carry antidotes with them: prayer is the best antidote against temptation. When the apostle had exhorted, to "put on the whole armor of God," he adds, "Praying with all prayer." Eph 6:11, 18. Without prayer, all other weapons will do little good. Christ prescribes this remedy, "Watch and pray, lest you enter into temptation." Mark 14:38. A Christian fetches down strength from heaven by prayer. Let us cry to God for help against the tempter, as Samson cried to heaven for help. "Sovereign Lord, remember me again. O God, please strengthen me one more time so that I may pay back the Philistines for the loss of my eyes." Judges 16:28. "And the temple crashed down on the Philistine leaders and all the people;" ver 30.

Prayer is flagellum diaboli—it whips and torments the devil. The apostle bids us "pray without ceasing." 1 Thess 5:17. It was Luther's advice to a lady, when temptation came, to fall upon her knees in prayer. Prayer assuages the force of temptation. Prayer is the best charm we can use against the devil. Temptation may bruise our heel—but by prayer we wound the serpent's head. When Paul had a messenger of Satan to buffet him; what remedy did he use? He betook himself to prayer. "For this thing I besought the Lord three tiimes, that it might depart from me." 2 Cor 12:8. When Satan assaults furiously, let us pray fervently.

(12) If you would not be overcome by temptation—be humble in your own eyes. They are nearest falling, who presume on their own strength. When men grow into self-admiration, God lets them fall, to prick their bubble of pride. O be humble! They are likely to hold out best in temptation, who have most grace—and God gives more grace to the humble. James 4:6. Beware of pride! An abscess is not more dangerous in the body than pride in the soul. The doves, says Pliny, take pride in their feathers, and in their flying high, until at last they fly so high, that they become a prey to the hawk. Just so, when men fly high in pride and self-confidence, they become a prey to the tempter.

(13) If you would not be foiled by temptation—do not enter into a dispute with Satan. When Eve began to argue the case with the serpent, the serpent was too hard for her. The devil, by his logic, disputed her out of paradise. Satan can mince sin, make it small, and garnish it over, and make it look like virtue. He is too subtle for us to win an argument with him. Dispute not—but fight! If you enter into a parley with him, you give him half the victory.

(14) If we would not be overcome by Satan—we must put on Christian fortitude. We must expect an enemy who is either shooting darts, or laying snares; therefore let us be armed with courage. "Act with courage, and may the Lord be with those who do well." 2 Chron 19:11. The coward never won a victory. To animate us in our combat with Satan, let us think,

[1] We have a good Captain who marches before us. Christ is called the Captain of our salvation. Heb 2:10.

[2] We have good armor. Grace is armor of God's making. Eph 6:11.

[3] Satan is beaten already. Christ has given him his death-wound upon the cross. Col 2:15.

[4] Satan is a chained enemy, his power is limited! he cannot force the will. Eve complained that the serpent deceived her, not constrained her. Gen 3:13. Satan has guile to persuade, not power to compel.

[5] He is a cursed enemy, and God's curse will blast him: therefore put on holy gallantry of spirit and magnanimity. Do not fear Satan. Greater is he who is in you—than he who is against you.

(15) If we would not be overcome by temptation—let us call in the help of others. If a house is on fire, would you not call in help? Satan tempts, that he may rob you of your soul; acquaint some friends with your case, and beg for their counsel and prayers. Who knows but Satan may be cast out, by the joint prayers of others? In case of temptation, how exceeding helpful is the communion of saints!

(16) If we would not be overcome by temptation—let us make use of all the encouragements we can. If Satan is a roaring lion—Christ is the lion of the tribe of Judah. If Satan tempts—Christ prays. If Satan is a serpent to sting—Christ is a brazen serpent to heal. If the conflict is hard, look to the crown. James 1:12. While we are fighting—Christ will support us. When we overcome—he will crown us. What makes the soldier endure a bloody fight, but the hope of a golden reward? Think that shortly God will call us out of the field where the bullets of temptation fly so fast, and he will set a garland of glory upon our head. How will the case be altered then! Instead of fighting—singing! Instead of a helmet—a diadem! Instead of a sword—a palm branch of victory! Instead of armor—white robes! Instead of Satan's skirmishes—the kisses and embraces of a Savior! These eternal recompenses should keep us from yielding to temptation. Who, to gratify a lust—would forfeit a crown!

Use 4. Let such as are tempted, be wise to make good use of their temptations. As we should labor to improve our afflictions—so to improve our temptations. We should pick some good out of temptation, as Samson got honey out of the lion.

What good comes from temptation? Can there be any good in being set upon by an enemy? Can it be good to have fiery darts shot at us?

Yes! God can make his people get much good by their temptations. Hereby a Christian sees that corruption in his heart, which he never saw before. Water in a glass looks pure—but set it on the fire, and the scum boils up. Just so, in temptation a Christian sees the scum of sin boil up—which he thought had not been in his heart. Hereby a Christian sees more of the wiles of Satan, and is better able to withstand them. Paul had been in the fencing-school of temptation, and grew expert in finding out Satan's stratagems. "We are not ignorant of his devices." 2 Cor 2:11. Hereby a Christian grows more humble. God would rather let his children fall into the devil's hands—than be proud. Temptation strips off the plumes of pride. "To keep me from getting puffed up, I was given a thorn in my flesh, a messenger from Satan to torment me and keep me from getting proud." 2 Cor 12:7. Better is that temptation that humbles—than that duty which makes us proud! Thus a Christian may get much good by temptation, which made Luther say three things make a good Christian—prayer, meditation, and temptation.

Use 5. Some have been under sore temptations and buffetings of Satan—but God has stood by them, and given them strength to overcome the tempter.

(1) Let them be very thankful to God. "Thanks be to God, who gives us the victory." 1 Cor 15:57. Be much in praise. Why were we kept more than others—from falling into sin? Was it because temptation was not so strong to us? No, Satan shoots his darts with all his force. Was it because we are so strong in ourself? No, such a broken reed could never have conquered Satan's temptations. Know that it was free grace which beat back the tempter, and brought us off with trophies of victory! O be thankful to God! Had you been overcome by temptation, you might have put black spots in the face of religion, and given occasion to the enemies of God to blaspheme. 2 Samuel 12:14. Had you been overcome, you might have lain sick of a "wounded spirit" and cried out, with David, of "broken bones." After David yielded to temptation, he lay for three quarters of a year in horror of mind; and some think that he never recovered his full joy to the day of his death. Oh therefore, what cause have they to stand upon mount Gerizim blessing God, who, in a field of battle have gotten the better of Satan, and been more than conquerors! Say as the Psalmist, "Blessed be the Lord, who did not let their teeth tear us apart!" Psalm 124:6. Blessed be God, who has not given us as a prey to Satan, that roaring lion!

(2) You who have been tempted, and come off victors, be full of sympathy. Pity tempted souls; show your piety in your pity. Do you see Satan's darts sticking in their sides? Do what you can to pull them out. Communicate your experiences to them; tell them how you broke the devil's snare, and your Savior was your deliverer. The apostle speaks of restoring others "in the spirit of meekness." Gal 6:1. The Greek word for restore alludes to surgeons, who set bones which were out of joint. Just so, when we see such as are tempted, and Satan has, as it were, put their bones out of joint—labor to put them in again, with all love, meekness, and compassion. A word spoken in season may relieve a soul fainting in temptation; and you may, as the good Samaritan, drop oil and wine into the wound. Luke 10:34.

(3) You who have got the conquest over Satan, do not be carnally secure. Think not, that you shall never more be troubled with the tempter. He is not like the Syrians, of whom it is said, "The bands of Syria came no more into the land of Israel" 2 Kings 6:23. Satan is a restless enemy; if you have beaten him back, he will make a fresh onset.

When Satan was worsted by Christ, he went away—but only for a season, as if he meant to come again. Luke 4:13. When we have got the better of Satan, we are apt to grow secure, to lay aside our armor, and leave off our watch; which, when he perceives this, he comes upon us with a new temptation and wounds us. He deals with us as David did with the Amalekites, who, when they had taken the spoil and were secure, "They were eating and drinking and dancing with joy because of the vast amount of plunder they had taken." (1 Sam 30:16); then "David and his men rushed in among them and slaughtered them." ver 17. Therefore, after we have got the better of the tempter, we must do as the mariners in a calm—mend our tackling, not knowing how soon another storm may come. Satan for a time may retreat, that he may afterwards come on more fiercely; he may go away awhile, and bring other seven spirits with him. Luke 11:26.

Therefore, do not be carnally secure—but stand upon your watch-tower. Rest with your armor on; always expect a fight. Watch every day if the tempter shall come. Put yourself into a warlike posture. When Satan is beaten out of the field, he is not beaten out of the heart; he will come again. He had little hope to prevail against Christ. Christ gave him three deadly wounds, and made him retreat; yet he departed "only for a season." If the devil cannot conquer us—he knows he can molest us. If he cannot destroy us—he will surely disturb us. If the tempter does not come as soon as we expect, by putting ourselves in a defensive posture, we shall have the advantage of being always prepared. "Put on all of God's armor so that you will be able to stand firm against all strategies and tricks of the Devil." Ephesians 6:11.

To conclude all: let us often make this prayer, "Lead us not into temptation." If Satan woos us by a temptation, let us not give consent. In case a Christian has through weakness, and not out of a design, yielded to temptation, let him not "cast away his anchor;" but take heed of despair, which is worse than the fall itself.

Christian, steep your soul in the brinish waters of repentance, and God will be appeased. Repentance gives the soul a vomit. Christ loved Peter after his denial of him, and sent the first news of his resurrection to him—"Go tell the disciples and Peter." It is an error to think that one act of sin, can destroy the habit of grace. It is a wrong to God's mercy, and to a Christian's comfort—to make the despairing conclusion, that after one has fallen by temptation, his estate is irrecoverable. Therefore, Christian, if you have fallen with Peter, repent with Peter—and God will be ready to seal your pardon.

II. The second branch of the sixth petition is, "Deliver us from evil." There is more in this petition than is expressed. The thing expressed is—that we may be kept from evil. The thing further intended is—that we may make progress in piety. "Denying ungodliness and worldly lusts;" there is being delivered from evil; "we should live soberly, righteously, and godly;" there is progress in piety. Titus 2:12.

[1] In general, when we pray, "Deliver us from evil," we pray to be delivered from the evil of SIN. Not that we pray to be delivered immediately from the presence and indwelling of sin, for that cannot be in this life—we cannot shake off this viper. But we pray that God would deliver us more and more from the power and practice, from the scandalous acts of sin which cast a sad reflection upon the gospel. Sin is the deadly evil which we pray against. With what pencil shall I be able to draw the deformed face of sin? The devil would baptize sin with the name of virtue. It is easy to lay fair colors on a black face. I shall endeavor to show you what a vile monster sin is, and that there is great reason we should pray, "Deliver us from evil."

Sin, as the apostle says, is exceeding sinful. Romans 7:13. Sin is the very distillation of evil; it is called the "accursed thing." Josh 7:13. That sin is the most execrable evil, appears several ways:

(1) Look upon sin in its origin.

(2) Look upon sin in its nature.

(3) Look upon sin in the judgment and opinion of the godly.

(4) Look upon sin by comparison.

(5) Look upon sin in the manner of its cure.

(6) Look upon sin in its direful effects.

When you have seen all these, you will apprehend what a horrid evil sin is, and what great reason we have to pray, "Deliver us from evil."

(1) Look upon sin in its ORIGIN. It fetches its pedigree from hell. It is of the devil. John 8:44. It calls the devil "father". Sin is the poison which the old serpent has spit into our virgin nature.

(2) Look upon sin in its NATURE, and it is evil. See what the Scripture compares it to. It has got a bad name. It is compared to the vomit of dogs (2 Peter 2:22); to a menstruous cloth (Isaiah 30:22); which, as Jerome says, was the most unclean thing under the law; it is compared to the plague (1 Kings 8:38); and to a gangrene (2 Tim 2:17). People with these diseases, we would be averse to eat and drink with.

Sin is evil in its nature, because it is transgression against God. It is a breach of his royal law. "Sin is the transgression of the law." 1 John 3:4. It is high treason against heaven. What greater injury can be offered to a prince, than to trample upon his royal edicts? "They cast your law behind their backs." Neh 9:26. Sin is an affront to God, as it is walking contrary to him. Lev 26:40. The Hebrew word for sin signifies rebellion. It flies in the face of God. "He stretches out his hand against God." Job 15:25. We ought not to lift up a thought against God, much less to lift up a hand against him; but the sinner does both. Sin is the killing of God. Sin would not only unthrone God—but ungod him! If sin could help it, God would no longer be God!

Sin is an act of high INGRATITUDE to God. He feeds a sinner, screens off many evils from him; and yet he not only forgets his mercies—but abuses them. "It was I who gave her everything she has—the grain, the wine, the olive oil. Even the gold and silver she used in worshiping the god Baal were gifts from me!" Hos 2:8. God may say, I gave you wit, health, riches, which you have employed against me. A sinner makes an arrow of God's mercies—and shoots at him! "Is this your kindness to your friend?" 2 Samuel 16:17. Did God give you life—to sin? Did he give you wages—to serve the devil? Oh, what an ungrateful thing is sin! Ingratitude forfeits mercy, as the merchant forfeits his goods by not paying custom.

Sin is a FOOLISH thing. "You fool, this night your soul shall be required of you." Luke 12:20. Is it not foolish to prefer a short lust—before an eternal inheritance? A sinner prefers the pleasures of sin for a season—before those pleasures which are at God's right hand for evermore. Is it not folly to gratify an enemy? Sin gratifies Satan. Men's sins feast the devil. Is it not folly for a man to be guilty of his own destruction, to give himself poison? A sinner has a hand in his own death. "They lay wait for their own blood." Proverbs 1:18. No creature did ever willingly kill itself, but man.

Sin is a POLLUTING thing. It is not only a defection—but a pollution; it is as rust to gold, as a stain to beauty. It is called "filthiness of flesh and spirit." 2 Cor 7:1. It makes the soul red with guilt—and black with filth! This filth of sin is inward. A spot in the face may easily be wiped off—but to have the liver and lungs tainted, is far worse. Sin has got into the conscience. Titus 1:15. It defiles all the faculties—the mind, memory, affections, as if the whole mass of blood were corrupted. Sin pollutes our holy things. If the leper under the law had touched the altar, the altar would not cleanse him—but he would pollute the altar, which is an emblem of sin's leprosy spotting our holy things.

Sin is a DEBASING thing. It degrades us of our honor. "In his estate shall stand up a vile person." Dan 11:21. This was spoken of Antiochus Epiphanes, who was a king, and whose name signifies illustrious; but sin made him vile. Sin blots a man's name. Nothing so turns a man's glory into shame, as sin. It makes a man like a beast. Psalm 49:20. It is worse to be like a beast than to be a beast; it is no shame to be a beast—but it is a shame for a man to be like a beast. Lust makes a man brutish, and anger makes him devilish.

Sin is an ENSLAVING thing. A sinner is a slave when he sins most freely. [Heavy is the yoke of slavery.] Cicero. Sin makes men the devil's servants. Satan bids them sin, and they do it. He bid Judas betray Christ, and he did it; he bid Ananias tell a lie, and he did it. Acts 5:3. When a man commits sin, he is the devil's lackey, and runs on his errand. Those who serve Satan have such a bad master, that they will be afraid to receive their wages.

Sin is an OFFENSIVE thing. "They are all together become filthy;" in the Hebrew, they have become stinking. Psalm 14:3. Sin is very offensive to God. If he who worships in God's house lives in the sin of uncleanness, though he is perfumed with all the spices of Arabia, his prayers are unsavory. "Their incense is an abomination to me" (Isaiah 1:13); therefore "the proud he knows afar off." Psalm 138:6. He will not come near the dunghill sinner, who has such a foul stench coming from him.

Sin is a PAINFUL thing. It costs men much labor and pains to accomplish their wicked designs. "They weary themselves to commit iniquity." Jer 9:5. "Sin is its own punishment." How they tire themselves out in sin's drudgery! Chrysostom says that virtue is easier than vice. It is easier to be sober than intemperate; it is easier to serve God than to follow sin. A wicked man sweats at the devil's plough—and is at great pains to damn himself!

Sin is a DISTURBING thing. Whatever defiles, disturbs. Sin breaks the peace of the soul. "There is no peace for the wicked." Isaiah 57:21. When a man sins presumptuously, he stuffs his pillow with thorns, and his head will lie very uneasy when he comes to die. Sin causes a trembling at the heart. When Spira had sinned, he had a hell in his conscience; he was in such horror that he confessed he envied Cain and Judas. Charles IX, who was guilty of a massacre in Paris, was afterwards a terror to himself; he was frightened at every noise, and could not endure to be awaked out of his sleep without music. Sin breaks the peace of the soul. Cain in killing Abel stabbed half the world at a blow—but could not kill the worm of his own conscience. Thus you see what an evil sin is in the nature of it, and what need we have to pray, "Deliver us from evil."

(3) Look upon sin in the judgment and opinion of the godly, and it will appear to be the most prodigious evil.

It is so great an evil that the godly will rather do anything than sin. Moses chose "rather to suffer with the people of God than to enjoy the pleasures of sin." Heb 11:24. The primitive Christians chose rather to be devoured by lions without, than lusts within. Irenaeus was carried to a place where a cross was on one side and an idol on the other, and he was put to his choice either to bow to the idol or suffer on the cross, and he chose the latter. A wise man will choose rather to have a rent in his coat than in his flesh; and the godly will rather endure outward sufferings than a rent in their conscience. So great an evil is sin, that the godly will not sin for the greatest gain; they will not sin though they might purchase an estate by it—nay, though they were sure to promote God's glory by it.

The godly testify sin to be a great evil, in that they desire to die upon no account more than this, that they may be rid of sin. They are desirous to put off the clothing of the flesh, that they may be unclothed of sin. It is their greatest grief that they are troubled with such inhabitants as the stirrings of pride, lust, and envy. It was a cruel torment of Mezentius who tied a dead man to a living man. Thus a child of God has corruption joined with grace—a dead man tied to a living man. So hateful is sin, that a believer desires to die for no reason more than this—that death shall free him from sin. Sin brought death into the world, and death shall carry sin out of the world.

(4) Judge of sin by comparison, and it will appear to be the most deadly evil. Compare what you will with it—afflictions, death, or hell, and still sin is worse.

First, sin is worse than affliction. There is more evil in a drop of sin—than in a sea of affliction.

[1] Sin is the cause of affliction, and the cause is more than the effect. Sin brings all harmful things: it has death and hell in its womb. It rots the name, consumes the estate, and wastes the body. As the poets feigned of Pandora's box, that when opened it filled the world full of diseases—so when Adam broke the box of original righteousness, it caused all the evils in the world. Sin is the evil which sets the world on fire. Sin turned the angels out of heaven, and Adam out of paradise. It causes mutinies, divisions, and massacres. The sword of God's justice lies quietly in the scabbard, until sin draws it out and sharpens it. So that sin is worse than affliction, being the cause of it: and the cause is more than the effect.

[2] God is the author of affliction. "When disaster comes to a city, has not the Lord caused it?" Amos 3:6. God has a hand in affliction—but no hand in sin. He is the cause of every action—so far as it is natural—but not as it is sinful. He who makes an instrument of iron, is not the cause of the rust and canker which corrupts it. Just so, God made the instrument of our souls—but not the rust and canker of sin which corrupts them. [God is not the author of sin.] Augustine. God can no more act evil than the sun can darken. In this sense sin is worse than affliction. God has a hand in affliction—but disclaims having any hand in sin.

[3] Affliction reaches the body only, and makes that miserable—but sin makes the soul miserable. The soul is the most noble part. It is a diamond set in a ring of clay. It is excellent in its essence, a spiritual, immortal substance. It is excellent in the price paid for it, redeemed with the blood of God. Acts 20:28. It is of more worth than a world. The world is of a coarser make, the soul of a finer spinning. It the world we see the finger of God, in the soul the image of God. To have the precious soul endangered is far worse than to have the body endangered. Sin wrongs the soul. Proverbs 8:36. It casts the jewel of the soul overboard.

Affliction is but skin-deep, it can but take away the life—but sin takes away the soul. Luke 12:20. The loss of the soul is an unparalleled loss, it can never be made up again. "God," says Chrysostom, "has given you two eyes, if you lose one, you have another; but you have but one soul, and if that be lost, it can never be repaired." Thus sin is worse than affliction; the one can reach the body only, the other ruins the soul. Is there not great reason, then, that we should often put up this petition, "Deliver us from evil"?

[4] Afflictions are good for us. "It is good for me that I have been afflicted." Psalm 119:71. Many can bless God for affliction. Affliction humbles. "I remember my affliction—and my soul is humbled within me." Lamentations 3:19-20. Afflictions are compared to thorns; these thorns are to prick the bubble of pride. Hos 2:6. Affliction is the school of repentance. "You have chastised me, and I was chastised; I repented." Jer 31:18, 19. The fire being put under the distillery, makes the water drop from the roses. Just so, the fire of affliction makes the water of repentance drop from the eyes.

Affliction brings us nearer to God. The loadstone of mercy does not draw us so near to God as the cords of affliction. When the prodigal was pinched with need, he said, "I will arise, and go to my Father." Luke 15:18. Afflictions prepare for glory. "Light affliction works for us an eternal weight of glory." 2 Cor 4:17. The painter lays his gold upon dark colors. Just so, God lays first the dark colors of affliction, and then the golden color of glory. Thus affliction is for our good; but sin is not for our good; it keeps good things from us. "Your sins have withheld good things from you." Jer 5:25. Sin stops the current of God's mercy; it precipitates men to eternal ruin. Manasseh's affliction brought him to humiliation; but that of Judas brought him to desperation.

[5] A man may be afflicted—and his conscience be quiet. Paul's feet were in the stocks—yet he had the witness of his conscience. 2 Cor 1:12. The head may ache—yet the heart may be well; the outward man may be afflicted—yet the soul may dwell at ease. Psalm 25:13. The hail may beat upon the tiles of the house—when there is music within. In the midst of outward pain—there may be inward peace. Thus, in affliction, conscience may be quiet; but when a man commits a presumptuous, scandalous sin, conscience is troubled. By defiling the purity of conscience we lose the peace of conscience. When Spira had sinned and abjured the faith, he was a terror to himself; he had a hell within. Tiberius the emperor felt such a sting in his conscience, that he told the senate, he suffered death daily.

[6] In affliction we may have the love of God. Afflictions are love tokens. "Those whom I love I rebuke and discipline." Rev 3:19. Afflictions are sharp arrows—but shot from the hand of a loving Father. If a man should throw a bag of money at another, and it should bruise him a little, he would not be offended—but take it as a fruit of love; so, when God bruises us with affliction, it is to enrich us with the golden graces of his Spirit, and all is in love! But when we commit sin God withdraws his love; it is the sun overcast with a cloud; nothing appears but anger and displeasure. When David had sinned in the matter of Uriah, "the thing that David had done displeased the Lord." 2 Samuel 11:27.

[7] There are many encouragements to suffer affliction. God himself suffers with us. "In all their affliction, he was afflicted." Isaiah 63:9. God will strengthen us in our sufferings. "He is their strength in the time of trouble." Psalm 37:39. Either God makes our burden lighter—or our faith stronger. He will compensate and recompense our sufferings. "Everyone who has forsaken houses or lands for my name's sake, shall receive an hundredfold, and inherit everlasting life." Matthew 19:29. Here are encouragements to suffer affliction—but there is no encouragement to sin. God has brandished a flaming sword of threatenings, to deter us from sin. "Surely God will crush the heads of his enemies, the hairy crowns of those who go on in their sins." Psalm 68:21. A flying-roll of curses enters into the house of a sinner. Zech 5:4. If a man sins—it is at his peril. "I will make my arrows drunk with blood." Deut 32:42. God will make men weary of their sins, or he will make them weary of their lives. Thus sin is worse than affliction. There are encouragements to suffer affliction—but no encouragement to sin.

[8] When a person is afflicted, he suffers alone; but by sinning openly he hurts others. He does hurt to the unconverted. One man's sin may lay a stone in another man's way—at which he may stumble and fall into hell. Oh, the evil of scandalous sin! Some are discouraged, others hardened. Your sinning may be the cause of another's damning. The priests going wrong, caused others to stumble. Mal 2:7, 8. He does hurt to the converted. By an open scandalous sin, he offends weak believers, and so sins against Christ. 1 Cor 8:12. Thus sin is worse than affliction, because it does hurt to others.

[9] In affliction the saints may rejoice. "You received the Word in much affliction, with joy." 1 Thess 1:6. "You took joyfully the confiscation of your goods." Heb 10:34. Aristotle speaks of a bird that lives among thorns, and yet sings sweetly. Just so, a child of God can rejoice in afflictions. Paul had his prison songs. "We glory in tribulations." Romans 5:3. The Greek word signifies an exuberancy of joy, a joy with boasting and triumph. God often pours in those divine consolations, which cause the saints to rejoice in afflictions—so that they had rather have their afflictions—than be without their comforts. God candies their wormwood with sugar. Romans 5:5. You have seen the sunshine when it rains: the saints have had the shinings of God's face, when afflictions have rained and dropped upon them. Thus we may rejoice in affliction—but we cannot rejoice in sin. "Rejoice not, O Israel, for joy, as other people, for you have gone a whoring from your God." Hos 9:1. Sin is matter of shame and grief, not of joy. David having sinned in numbering the people, his "heart smote him." 2 Samuel 24:10. As pricking a vein lets out the blood, so, when sin has pricked the conscience, it lets out the joy.

[10] Affliction magnifies a person. "What is man, that you should magnify him, and visit him every morning?" Job 7:17, 18. That is, visit him with affliction.

How do afflictions magnify us?

(1) As they are signs of sonship. "If you endure chastening, God deals with you as with sons." Heb 12:7. Every imprint of the rod—is a badge of honor.

(2) As the sufferings of the godly have raised their fame and renown in the world. The zeal and constancy of the martyrs in their sufferings have eternalized their name. Oh, how eminent was Job for his patience! "You have heard of the patience of Job." James 5:2: Job the sufferer, was more renowned than Alexander the conqueror. Thus afflictions magnify a person; but sin does not magnify—but vilifies him. When Eli's sons had sinned and profaned their priesthood, they turned their glory into shame; the text says they "made themselves vile." 1 Sam 3:13. Sin casts an indelible blot on a man's name. "The man who commits adultery is an utter fool, for he destroys his own soul. Wounds and constant disgrace are his lot. His shame will never be erased." Proverbs 6:32, 33.

[11] A man by suffering affliction may bring honor to religion. Paul's iron chain made the gospel wear a gold chain. Suffering credits and propagates the gospel; but committing sin brings dishonor and scandal upon the ways of God. Cyprian says, when in the primitive times a virgin, who vowed herself to religion, had defiled her chastity, —shame and grief filled the face of the whole congregation. When scandalous sins are committed by a few, they bring a reproach upon many; as three or four brass shillings in a sum of money make all the rest suspected.

[12] When a man's afflictions are upon a good account, when he suffers for Christ, he has the prayers of God's people. It is no small privilege to have a stock of prayer going; suffering saints have a large share in the prayers of others. "Peter was in prison; but prayer was made without ceasing of the church unto God for him." Acts 12:5. What greater happiness than to have God's promises and the saints' prayers! But when a man sins presumptuously and scandalously, he has the saints' bitter tears and just censures; he is a burden to all that know him, as David speaks in another case, "Those who saw me without fled from me." Psalm 31:2. So the people of God flee from a scandalous sinner; he is like an infected person, everyone shuns and avoids him!

[13] Affliction can hurt a man only while he is living—but sin hurts him when he is dead. As a man's virtues and alms may do good when he is dead—so his sins may do him mischief when he is dead. When a spider is killed, the poison of it may hurt. Just so, the poison of an evil example may do much hurt when a man is in his grave. Affliction at most can but last a man's life—but sin lives and hurts when he is gone. Thus sin is far worse than affliction.

Secondly. Sin is worse than death. Aristotle calls death the terrible of terribles, and Job calls it "the king of terrors," but sin is more deadly than death itself. Job 18:14. 1. Death, though painful, would not hurt, but for sin; it is sin which embitters death, and makes it sting. "The sting of death is sin." 1 Cor 15:26. Were it not for sin, though death might kill, it could not curse us. Sin poisons death's arrow—so that it is worse than death, because it puts a sting into death. 2. Death does but separate between the body and the soul; but sin, without repentance, separates between God and the soul. "You have taken away my gods, and what more have I?" Judges 18:24. Death does but take away our life—but sin takes away our God from us. Just so, that it is worse than death.

Thirdly. Sin is worse than hell. In hell there is the worm and the fire—but sin is worse.

1. Hell is of God's making—but sin is none of his making; it is a monster of the devil's creating.

2. The torments of hell are a burden only to the sinner—but sin is a burden to God. In hell torments there is something that is good—there is the execution of God's justice—there is justice in hell. But sin is the most unjust thing; it would rob God of his glory, Christ of his purchase, and the soul of its happiness. So, sin is worse than hell.

(5) Look upon sin—in the manner of its cure. It cost much to be done away; the guilt of sin could not be removed but by the blood of Christ; he who was God must die and be made a curse for us before sin could be remitted.

How horrid is sin, that no angel or archangel, nor all the powers of heaven, could procure its pardon—but the blood of God alone! If a man should commit an offence, and no pardon could be had, unless the king's son be arraigned and suffer death for him—all would conceive it to be a horrible thing that was the cause of this. Such is the case here, the Son of God must die to satisfy God's justice for our sins. Oh, the agonies and sufferings of Christ! In his body—his head crowned with thorns, his face spit upon, his side pierced with the spear, his hands and feet nailed. His whole body as one wound. He suffered in his soul. "My soul is exceeding sorrowful, even unto death." Matthew 26:38. He drank a bitter cup, mingled with curses, which made him, though sanctified by the Spirit, supported by the Deity, and comforted by angels—sweat drops of blood, and cry out upon the cross, "My God, why have you forsaken me!" All this was to do away with our sin. View sin in Christ's blood—and it will appear of a crimson color!

(6) Look upon sin in its dismal effects—and it will appear the most horrid evil. "The wages of sin is death," that is, "the second death." Romans 6:23. Rev 21:8. Sin has shame for its companion, and death for its wages! A wicked man knows what sin is in the pleasure of it—but does not know what sin is in the punishment of it. Sin is a stinging scorpion, it draws hell at its heels. This hellish torment consists of two parts:

Poena damni, the punishment of loss. "Depart from me." Matthew 7:23. It was a great trouble to Absalom that he might not see the king's face. But to lose God's smiles, to be banished from his presence, in whose presence is fullness of joy—how sad and dreadful! That word, "Depart," said Chrysostom, is worse than the fire. Surely sin must be the greatest evil—which separates us from the greatest good.

Poena senses, the punishment of sense. "Depart from me, you who are cursed, into everlasting fire, prepared for the devil and his angels." Matthew 25:41. Why, sinners might plead, "Lord, if we must depart from you, let us have your blessing." "No! Depart—you who are cursed." "If we must depart from you, let it be into some place of ease and rest." "No! Depart into fire!" "If we must go into fire, let it be for a little time—let the fire be quickly put out." "No! Go into everlasting fire!" "If it is so, that we must be there, let us be with good company." "No! Go with the devil and his angels!"

Oh, what an evil is sin! All the torments of this life are but a sport, compared to hell torments. What is a burning fever, compared to the burning in hell! It is called, the "wrath of Almighty God." Rev 19:15. The Almighty God inflicts the punishment, therefore it will be heavy. A child cannot strike very hard—but if a giant strikes—he kills with a blow. To have the almighty God lay on the stroke, will be intolerable! Hell is the epitome of misery! The body and soul, which have sinned together, shall suffer together; and those torments shall have no period put to them. They "shall seek death, and shall not find it." Rev 9:6. "The smoke of their torment ascends up forever and ever." Rev 14:11. Here the wicked thought a prayer long, a Sabbath long; but how long will it be to lie upon beds of flames forever! That word, "forever!" breaks the heart!

Surely, then, sin is the most deadly and execrable evil. Look upon it in its original, in its nature, in the judgment and estimate of the wise; look upon it comparatively—it is worse than affliction, death, and hell; look upon it in the manner of cure, and in the dismal effect, it brings eternal damnation. Is there not, then, great reason that we should make this prayer, "Deliver us from evil"?

Use 1. For INSTRUCTION.

(1) Is sin such a deadly, pernicious evil, the evil of evils? See what we are to pray most to be delivered from, and that it is in reference to sin our Savior has taught us to pray, "Deliver us from evil." Hypocrites pray more against temporal evils than spiritual. Pharaoh prayed more to have the plague of hail and thunder removed, than his hard heart to be removed. Exod 9:28. The Israelites prayed, "take away the serpents from us," more than to have their sin taken away. Numb 21:7. The hypocrite's prayer is carnal: he prays more to be cured of his lameness than of his unbelief; more that God would take away his pain than take away his sin. But our prayer should be, "Deliver us from evil." Spiritual prayers are best. Have you a diseased body? Pray more that the disease of your soul may be removed than of your body. "Heal my soul, for I have sinned." Psalm 41:4. The plague of the heart is worse than a cancer in the breast. Have you a child that is lame? Pray more to have its unholiness removed than its lameness. Spiritual prayers are more pleasing to God, and are as music in his ears. Christ has here taught us to pray against sin, "Deliver us from evil."

(2) If sin is so great an evil, then admire the wonderful patience of God, who bears with sinners. Sin is a breach of God's royal law, it strikes at his glory; for God to bear with sinners who provoke him—shows astonishing patience. Well may he be called "the God of patience." Romans 15:5. It would tire the patience of the angels—to bear with men's sins one day; but what does God bear! How many affronts and injuries he puts up with! He sees all the intrigues and horrid impieties committed in a nation. "They have committed villainy in Israel, and have committed adultery; even I know, and am a witness, says the Lord." Jer 29:23. God could strike men dead in their sins; but he forbears, and respites them. Methinks I see the justice of God with a flaming sword in his hand, ready to strike the stroke; and patience steps in for the sinner and says, Lord, spare him awhile longer. Methinks I hear the angel saying to God, as the king of Israel to the prophet, "Shall I smite them? Shall I smite them?" 2 Kings 6:21. Lord, here is such a sinner: shall I smite him? Shall I take off the head of such a drunkard, swearer, Sabbath-breaker? And God's patience says, as the dresser of the vineyard, "Let him alone this year." Luke 13:8. Oh, the infinite patience of God, that he should bear with sinners so long! "When a man finds his enemy, does he let him get away unharmed?" 1 Sam 24:19. God finds his enemies—yet he lets them go, he is not presently avenged on them. Every sin has a voice to cry to God for vengeance; as Sodom's sin cried. Gen 18:20. God spares men; but let not sinners presume upon his patience. Long forbearance is not forgiveness; God's patience abused, leaves men more inexcusable.

(3) If sin is so great an evil, there is no little sin. There is no little treason: every sin strikes at God's crown and dignity; and in this sense it may be said, Are not "your iniquities infinite?" Job 22:5. The least sin, as the schoolmen say, is infinite objective, because it is committed against an infinite Majesty. Nothing can do away with sin but that which has infinity in it; for though the sufferings of Christ, as man, were not infinite—yet the divine nature shed forth an infinite value and merit upon his sufferings. No sin is little, and there is no little hell for sin. As we are not to think any of God's mercies little, because they are more than we can deserve—so neither are we to think any of our sins little, because they are more than we can answer for. The sin we esteem lightest, without Christ's blood, will be heavy enough to sink us into perdition.

(4) If sin is so great an evil, see whence all personal or national troubles come from. They come from the evil of sin. Sin grows high, which makes divisions grow wide. Sin is the Achan which troubles us; it is the cockatrice egg, out of which comes a fiery, flying serpent. It is like Phaeton, who, as the poets feign, driving the chariot of the sun, set the world on fire. Sin has a malignant influence—it brings us into straits. All our evils are from the evil of sin. The cords that pinch us are of our own twisting. [Punishment follows wickedness as the thread the needle.] Sin raises all the storms in conscience. The sword of God's justice lies quiet—until sin draws it out of the scabbard, and makes God whet it against a nation.

(5) If sin is so great an evil, how little reason has anyone to be in love with it! Some are so infatuated with it, that they delight in it. The devil can so cook and dress sin, that it pleases the sinner's palate. "Though wickedness is sweet in his mouth." Job 20:12. Sin is as delightful to the wicked, as food to the taste. It is a feast on which men feed their lusts; but there is little cause to be in love with it. "Though wickedness be sweet in his mouth, it is the gall of asps within him." Job 20:12, 14. To love sin is to hug an enemy. Sin puts a worm into conscience, a sting into death, a fire into hell. It is like those locusts in Rev 9:7: "On their heads were as it were crowns like gold and they had hair as the hair of women, and their teeth were as the teeth of lions, and they had tails like unto scorpions, and there were stings in their tails." After the woman's hair—comes in the scorpion's sting!

(6) If sin is so great an evil, what shall we say of them who make light of sin, as if there were no danger in it; as if God were not in earnest when he threatens punishment for sin; or as if ministers were about a needless work, when they preach against it? Some people make nothing of breaking a commandment; they make nothing of telling a lie, of deceiving or slandering; nothing of living in the sin of immorality. If you weigh sin in the balance of some men's judgments, it is very light; but who are those that make light of sin? Solomon has described them. "Fools make a mock at sin." Proverbs 14:9. [The fool falls quickly into vices.] Isidore. Who but fools would make light of that which grieves the Spirit of God! Who but fools would put a viper in their bosom! Who but fools would laugh at their own calamity, and make sport while they give themselves poison!

(7) If sin is so great an evil, I infer that there is no good to be gotten by it. We cannot gather grapes from this thorn. If sin is a deadly evil, we cannot get any profit by it; no man ever could thrive upon this trade. Atheists said, "It is vain to serve God, and what profit is it?" Mal 3:14. But we may say more truly, what profit is there in sin? "What benefit did you reap at that time from the things you are now ashamed of? Those things result in death!" Romans 6:21. Where are your earnings? What have you gotten by sin? It has shame for its companion, and death for its wages! What profit did Achan have, from his wedge of gold? That wedge cleaved asunder his soul from God. What profit did Ahab have, from the vineyard he got unjustly? The dogs licked his blood. 1 Kings 21:19. What profit did Judas have, from his treason? For thirty pieces he sold his Savior—and bought his own damnation! All the gain men get by their sins, they may put in their eye; nay, they must put it there and weep it out again.

(8) If sin is so great an evil, see the folly of those who venture upon it, because of the pleasure they have in it. "Who had pleasure in unrighteousness." 2 Thess 2:12. As for the pleasure of sin, it is but a pleasant phantasy; a golden dream. And besides, it is a mixed pleasure, it has bitterness intermingled with it. "I have, says the harlot, perfumed my bed with myrrh, aloes, and cinnamon." Proverbs 7:17. For one sweet, here are two bitters; cinnamon is sweet—but myrrh and aloes are bitter; the harlot's pleasure is mixed. There are those inward fears and lashes of conscience which embitter the pleasure. If there is any pleasure in sin, it is only to the body, the brutish part; the soul is not at all gratified by it. "Soul, take your ease;" he might have more properly said, "Body, take your ease;" the soul cannot feed on sensual objects. Luke 12:19.

In short, the pleasure men talk of in sin, is their disease. Some take pleasure in eating chalk or coals, which is from disease. Just so, when men talk of pleasure in eating the forbidden fruit, it is from the sickness and disease of their souls. They "put bitter for sweet." Isaiah 5:20. Oh, what folly is it, for a cup of pleasure, to drink a sea of wrath! Sin will be bitter in the end! "Look not upon the wine when it is red, when it gives his color in the cup; at the last it bites like a serpent!" Proverbs 23:31, 32. Sin will prove like Ezekiel's sroll, sweet in the mouth—but bitter in the belly! Ask Cain now, how he likes his murder! Ask Achan how he likes his golden wedge? O remember the saying of Augustine, "The pleasure is momentary, the torture eternal!" The pleasure of sin is soon gone—but the sting remains!

(9) If sin is so great an evil, what wisdom is it to depart from it! "To depart from evil is understanding." Job 28:28. To sin is to do foolishly; therefore to depart from sin is to do wisely. Solomon says, "In the transgression of an evil man, there is a snare." Proverbs 29:6. Is it not wisdom to avoid a snare? Sin is a deceiver, it cheated our first parents. Instead of being as gods, they became as the beasts which perish! Psalm 49:20. Sin has cheated all that have meddled with it; and is it not wisdom to shun such a cheater? Sin has many fair pleas, and tells how it will gratify all the senses with pleasure; "but," says a gracious soul, "Christ's love is sweeter; peace of conscience is sweeter; what are the pleasures of sin, compared to the pleasures of paradise? Well may the saints be called wise virgins, because they spy the deceits that are in sin, and avoid the snares. "The fear of the Lord, that is wisdom; and to depart from evil is understanding."

(10) If sin is so great an evil, how justifiable and commendable are all those means which are used to keep men from sin! How justifiable are a minister's admonitions and reproofs! "Rebuke them sharply" (Titus 1:13); cuttingly; a metaphor from a surgeon who probes a wound, and cuts out the proud flesh that the patient may be sound. Just so, God's minister comes with a cutting reproof—but it is to keep from sin, and to save the soul. Esteem them your best friends—who would keep you from sinning against God. If a man were going to poison or drown himself, would he not be his friend, who would hinder hint from doing it? All a minister's reproofs are but to keep you from sin, and hinder from self-murder; all is in love. "Knowing the terror of the Lord, we persuade men." 2 Cor 5:11. It is the passion of most to be angry with those who would reclaim them from sin. "You hate the one who reproves in court and despise him who tells the truth." Amos 5:10. Who is angry with the physician for prescribing a bitter potion, seeing it is to purge out the mortal disease? It is mercy to men's souls to tell them of their sins. And surely those are priests of the devil, who see men go on in sin, and ready to drop into hell—and never pull them back by a reproof; nay, perhaps even flatter them in their sins. God never made ministers to be false mirrors—to make bad faces look fair; such make themselves guilty of other men's sins.

(11) If sin is so great an evil, the evil of evils, see what a bad choice they make who choose sin to avoid affliction! It is as if to save the coat from being torn, one should suffer his flesh to be torn. It was a false charge that Elihu brought against Job: "This iniquity have you chosen rather than affliction." Job 36:21. This is a bad choice. Affliction has a promise made to it—but sin has no promise made to it. 2 Samuel 22:28. Affliction is for our good—but sin is not for our good; it would bring hell and damnation upon us. Spira chose iniquity rather than affliction—but it cost him dear; at last he repented of his choice. He who commits sin to avoid suffering, is like one that runs into a lion's den to avoid the stinging of a gnat!

(12) If sin is so great an evil, it should be a Christian's great care in this life to keep from it. "Deliver us from evil." Some make it all their care to keep out of trouble; they had rather keep their skin whole than their conscience pure. But our care should be chiefly to keep from sin. How careful are we to forbear such a dish as the physicians tell us is hurtful to us: it will bring the stone or gout! Much more should we be careful that we eat not the forbidden fruit, which will bring divine vengeance. "Keep yourself pure." 1 Tim 5:22. It has always been the study of the saints to keep aloof from sin. "How can I do this great wickedness, and sin against God?" Gen 39:9. "Keep back your servant from presumptuous sins." Psalm 19:13. It was a saying of Anselm, "If sin were on one side, and hell on the other, I would rather leap into hell than willingly sin against my God." Oh, what a mercy it is, to be kept from sin! We count it a great mercy to be kept from the plague and fire; but what is it to be kept from sin!

(13) Is sin so great an evil? It should make us long for heaven, where we shall be perfectly freed from sin, not only from its outward acts—but from the indwelling of sin. In heaven we shall not need to pray this prayer, "Deliver us from evil." What a blessed time will it be, when we shall never more have a vain thought! Then Christ's spouse shall be without spot or wrinkle. Eph 5:27. Now there is a dead man tied to the living man; we cannot do any holy duty—but we mix sin with it; we cannot pray without wandering; we cannot believe without doubting. But then our virgin souls shall not be capable of the least tincture of sin—but we shall all be as the angels of God.

In heaven we shall have no temptation to sin. The old serpent is cast out of paradise, and his fiery darts shall never come near to touch us!

Use 2. For EXHORTATION.

First to all in general. If sin is so great and dreadful an evil, as you love your souls, take heed of sin. If you taste the forbidden fruit, it will cost you dear, it will cost you bitter tears, it may cost you lying in hell! O therefore flee from sin!

(1) Take heed of sins of OMISSION. Matthew 23:23. It is as really dangerous not to do things commanded, as to do things forbidden. Some think it no great matter to omit reading Scripture. The Bible lies by like rusty armor, which they never use. They think it no great matter to omit family or closet-prayer; they go several months, and God never hears from them. They have nothing sanctified to them; they feed upon a curse; "for every creature is sanctified by prayer." 1 Tim 4:4, 5. The bird never takes a drop but its eye is lifted up towards heaven—this may shame many. O take heed of living in the neglect of any known duty. It was the prayer of a holy man on his death-bed, "Lord, forgive my sins of omission."

(2) Take heed of SECRET sins. Some are more modest than to sin openly in a balcony; but they will carry their sins under a canopy, they will sin in secret. Rachel would not let her father's idols be seen—but she "sat upon them." Gen 31:34. Many will be drunk and unclean, if they may do it when nobody sees them; they are like one who shuts up his shop windows—but follows his trade within doors. If sin is so great an evil, let me warn you this day not to sin in secret; know that you can never sin so privately but that the two witnesses, God and conscience, are always present.

(3) Take heed of your BESETTING sin, that which your nature and constitution most incline to. As in the hive there is a master bee—so in the heart there is a master sin. "I kept myself from my iniquity." Psalm 18:23. There is some sin that is a special favorite, the darling sin which lies in the bosom—and this bewitches and draws away the heart. O beware of this!

[1] That sin which a man most nourishes, and to which all other sins are subservient—is the sin which is most tended and waited upon. The Pharisees' darling sin was vainglory, all they did was to feed the sin of pride. When they gave alms they sounded a trumpet, that they might admired by others. Matthew 6:2. If a stranger had asked why this trumpet sounded? The answer was, the Pharisees are going to give alms to the poor. Their lamp of charity was filled with the oil of vainglory. Matthew 23:5. All their works they did to be seen by men. Pride was their bosom sin. Oftentimes covetousness is the darling sin; all other sins are committed to maintain this. Why do men equivocate, oppress, defraud, take bribes—but to uphold covetousness?

[2] The sin which a man hates to be reproved—is the darling sin. Herod could not endure to have his incest spoken against; if John the Baptist meddles with that sin, it shall cost him his head.

[3] That sin which has most power over a man, and most easily leads him captive—is the beloved of the soul. There are some sins which a man can better put off and repulse; but there is one sin which he cannot deny—but is overcome by it: this is the bosom sin. The young man in the gospel had a besetting sin which he could not resist, and that was the love of the world; his silver was dearer to him than his Savior. It is a sad thing a man should be so bewitched by a lust—that he will part with the kingdom of heaven to gratify it!

[4] The sin which men use arguments to defend—is the darling sin. To plead for sin, is to be the devil's attorney. If the sin is covetousness, and we vindicate it; if it is rash anger, and we justify it, saying (as Jonah 4:9), "I do well to be angry," this is the besetting sin.

[5] That sin which most troubles a man, and flies in his face in an hour of sickness and distress—is the beloved sin. When Joseph's brethren were distressed, their sin in selling their brother came to remembrance. Gen 45:3. So, when a man is upon his sick-bed, conscience says, "Do not you remember how you have lived in such a sin, though you have been often warned—yet you would not leave it?" Conscience reads a secret lecture upon the darling sin.

[6] The sin which a man is most unwilling to part with—is the darling sin. Jacob could of all his sons, most hardly part with Benjamin. "Joseph is not, and Simeon is not, and you will take Benjamin away." Gen 13:36. So says the sinner, "this and that sin have I parted with; but must Benjamin go? Must I part with this delightful sin? That pierces my heart!" It is the Delilah, the beloved sin. Oh, if sin is such a deadly evil, dare not to indulge any bosom sin, which is the most dangerous of all; and, like a cancer striking to the heart, which is mortal. One darling sin lived in, sets open a gap for Satan to enter.

(4) Take heed of the sins which attend your particular vocations. A vocation you must have. Adam in paradise tilled the ground. God never sealed warrants to idleness. But every vocation has its snare; as some sin in living without a vocation—so others sin in a vocation. Remember how deadly an evil sin is. Avoid those sins which you are exposed to in your trade. Take heed of all fraud and collusion in your dealings. "Do for others what you would like them to do for you." Matthew 7:12.

Take heed of a sinful tongue in selling. The Scripture says of one that goes to heaven, "He speaks the truth in his heart." Psalm 15:2. It is the custom of many to say the commodity costs them more, and yet they take less. This is hardly creditable.

Beware of a deceitful balance. "The balances of deceit are in his hand." Hos 12:7. Men by making their weights lighter, make their accounts heavier.

Beware of mingling and debasing commodities. "We sell the refuse of the wheat." Amos 8:6. They pick out the best grains of the wheat, and sell the worst at the same price as they did the best. To mix a coarse commodity with the fine, and sell it all for fine, is no better than deceit. Isaiah 1:22.

Beware of stretching your consciences too far, or taking more for a commodity than it is worth. "If you make a sale to your neighbor or a purchase from him, do not cheat one another." Lev 25:14. There is a lawful gain allowed—yet one may not so advantage himself as to injure another. Let the tradesman's motto be, "A conscience void of offence toward God and toward men." Acts 24:16. He has a hard bargain, who purchases the world with the loss of his soul.

(5) Sin being so deadly an evil, take heed of the APPEARANCE of sin. Abstain not only from evil—but the appearance of evil. If it is not absolutely a sin—yet if it looks like sin, avoid it. He who is loyal to his prince, not only forbears to have his hand in treason—but he will take heed of that which has a show of treason. Joseph's mistress tempted him, and he fled and would not be with her. Gen 39:12. An appearance of good is too little; and an appearance of evil is too much.

The appearance of evil is often an occasion of evil. Dalliance in an appearance of evil, oftentimes occasions evil. Touching the forbidden fruit occasions the tasting of it. Dancing has often been the occasion of uncleanness.

The appearance of evil may harm another. "When you sin against the brethren, and wound their weak conscience, you sin against Christ." 1 Cor 8:12. Sinning against a member of Christ is sinning against Christ himself.

What MEANS shall we use to be kept from acts of sin?

(1) If you would be preserved from actual and scandalous sins—labor to MORTIFY original sin. If you would not have the branches bud and blossom—smite at the root! I know that original sin cannot be removed in this life—but labor to have it subdued. Why do men break forth into actual sins—but because they do not mortify heart sins? Suppress the first risings of pride, lust, and passion. Original sin unmortified, will prove such a root of bitterness as will bring forth the cursed root of scandalous sin!

(2) If you would be kept from actual sins, think what an odious thing SIN is. Besides what you have heard, remember sin is the accursed thing. Josh 7:13. It is the abominable thing which God hates. "Oh do not this abominable thing that I hate." Jer 44:4. Sin is the devil's excrement; it is called filthiness. James 1:21. If all the evils in the world were put together, and their essence strained out, they could not make a thing so filthy as sin is. So odious is a sinner that God loathes the sight of him. "My soul loathed them." Zech 11:8. He who defiles himself with avarice, what is he but a serpent licking the dust! He who defiles himself with the lust of uncleanness, what is he but a swine with a man's head! He who defiles himself with pride, what is he but a bubble which the devil has blown up! He who defiles himself with drunkenness, what is he but a staggering beast! To consider how odious and base a thing sin is, would be a means of keeping us from sinning.

(3) If you would be kept from actual sins, get the FEAR of God planted in your hearts. "Through the fear of the Lord, a man avoids evil." Proverbs 16:6. The fear of God is a bridle to sin, and a spur to holiness. The fear of God puts a holy awe upon the heart and binds it to godly behavior. When the Empress Eudoxia threatened to banish Chrysostom, "Tell her," said he, "I fear nothing but sin." The fear of God stands as a porter at the door of the soul, and keeps sin from entering. All sin is committed for lack of the fear of God. "Their throat is an open grave; they deceive with their tongues. Vipers' venom is under their lips. Their mouth is full of cursing and bitterness. Their feet are swift to shed blood; ruin and wretchedness are in their paths, and the path of peace they have not known. There is no fear of God before their eyes!" Romans 3:13-18. Holy fear stands sentinel, and is ever watching against carnal security, pride, and wantonness. The fear of God is a Christian's lifeguard to defend him against the fiery darts of temptation. The way to be safe is always to fear God.

(4) If we would be kept from actual sins, let us be careful to avoid all the inlets and OCCASIONS of sin. Do not run into evil company. He who would not catch the plague—must not go into an infected house. Guard your senses, which may be the inlets to sin. Keep the two portals, the eye and the ear. Especially guard your eyes. Much sin comes in by the eye; the eye is often an inlet to sin; sin takes fire at the eye; the first sin in the world began at the eye. "When the woman saw that the fruit of the tree was good for food and pleasing to the eye, and also desirable for gaining wisdom—she took some and ate it." Gen 3:6. Looking begat lusting. Intemperance begins at the eye. Looking on the wine when it is red and gives its color in the glass, causes excess of drinking. Proverbs 23:31. Covetousness begins at the eye. "When I saw among the spoils a goodly Babylonish garment, and a wedge of gold, I coveted them and took them." Josh 7:21. The fire of lust begins to kindle at the eye. David walking upon the roof of his house saw a woman washing herself, and she was, says the text, "beautiful to look upon," and he sent messengers and took her, and defiled himself with her. 2 Samuel 11:2. Therefore watch your eyes! Job made a covenant with his eyes. Job 31:1. If the eye is once inflamed, it will be hard to stand out long against sin. If the outworks are taken by the enemy, there is great danger of the whole castle being taken.

(5) If you would be kept from actual gross sin, study TEMPERANCE. 1 Peter 5:8. "Be sober." Check the inordinate appetite, for sin frequently makes its entrance this way. By gratifying the sensitive appetite, the soul, which is akin to angels, is enslaved to the brutish part. Many drink to drowsiness, if not to drunkenness. Not denying the sensitive appetite, makes men's consciences full of guilt, and the world full of scandal. If you would be kept from running into sin, lay restraint upon the flesh. For what has God given reason and conscience for—but to be a bridle to check inordinate desires?

(6) If you would be kept from actual sins, be continually upon your spiritual WATCH.

Watch your THOUGHTS. "How long shall your vain thoughts lodge within you?" Jer 4:14. Sin begins at the thoughts. First, men nourish revengeful thoughts, then they dip their hands in blood. Set a spy over your thoughts.

Watch your PASSIONS of anger and passions of lust. The heart is ready to be destroyed by its own passions, as a vessel to be overturned by its sails. Passion transports beyond the bounds of reason. Anger is a temporary insanity. Moses in a passion "spoke unadvisedly with his lips." Psalm 106:33. The disciples in a passion, wanted to call down fire from heaven. A man in a passion is like a ship in a storm that has neither pilot nor sails to help it—but is exposed to waves and rocks.

Watch your TEMPTATIONS. Satan continually lies in ambush, and watches to draw us to sin. The devil stands girded for battle. He is always fishing for our souls. He is either laying snares, or shooting darts. Therefore we had need watch him, that we be not decoyed into sin. Most sin is committed for lack of watchfulness. "Be careful! Watch out for attacks from the Devil, your great enemy. He prowls around like a roaring lion, looking for some victim to devour!" 1 Peter 5:8

(7) If you would be kept from the evil of sin, be well versed in SCRIPTURE. "Your Word have I hid in my heart, that I might not sin against you." Psalm 119:11. The Word is a two-edged sword, to cut asunder men's lusts! When the fogs and vapors of sin begin to rise, let but the light of Scripture shine in the soul—and it dispels them. "Let the Word of Christ dwell in you richly." Col 3:16. Alphonsus, king of Arragon, read through the Bible fourteen times. The Word shows the damnable evil of sin; it furnishes us with precepts, which are so many remedies and antidotes against sin. When Christ had a temptation to sin, he beat back the tempter, and wounded him three times with the sword of the Spirit! "It is written!" Why do men live in sin—but because they either do not read the Word or do not believe it?

(8) If you would be preserved from gross, presumptuous sin—get your hearts fired with LOVE to God. Love has great force in it; it is "as strong as death;" it breaks the league between the heart and sin. Two things in God cause love.

[1] His glorious BEAUTY. Moses desired to see some glimpse of it. "Lord, show me your glory."

[2] His astonishing LOVE. What a wonder of love was it, to give his Son out of his bosom—and lay such a jewel to pawn for our redemption! The glories of God's beauty, and the magnitude of his love, like two loadstones, draw our love to God; and if we love him, we shall not sin against him. He who loves his friend, will not by any means displease him. I have read of four men meeting together, who

asked one another what it was that kept them from sinning. The first one said, "the fear of hell." The second said, "the joys of heaven." The third said, "the odiousness of sin." The fourth said, "that which keeps me from sin, is love to God. Shall I sin against so loving a God? Shall I abuse His love?" Love to God is the best curbing-bit to keep from sin. "If you love Me, you will keep My commandments." John 14:15

(9) If you would be kept from the evil of sin, be diligent in a VOCATION. Adam in paradise must until the ground. Such as live idly, expose themselves to sin. If we have no work to do, Satan will find work enough for us; he sows most of his seed in fallow ground. A woman being much tempted to sin, came to the pastor, and asked him what she should do to resist temptation? He answered, Be always well employed, that when Satan comes he may find you busied in your vocation, and not at leisure to listen to his temptation.

(10) If you would be kept from sin, fix the eye of your mind upon the "beauty of HOLINESS." Holiness consists in conformity to God. It is the sparkling of the divine nature, a beam of God shining in the soul. How lovely is Christ's bride when decked and bespangled with the jewels of holiness! What makes the seraphim to be angels of light—but their holiness? Do but think with yourselves what a splendid, glorious thing holiness is—and it will cause a disgust and hatred of sin, which is so contrary to it. The beholding of beauty—will make us revolt at deformity.

(11) If you would keep from the evil of sin, meditate frequently on DEATH. Think of the unavoidableness of death. Heb 9:27. "It is appointed unto men once to die." We are not so sure to lie down this night in our bed, as to lie down in our grave. Think of the uncertainty of the time. We hold our life at the will of our landlord; how soon may God turn us out of this house of clay! Death often comes when we least look for it. The flood, as some learned writers observe, came in the month of April, in the spring; when the trees were blossoming, and the birds singing, and men least looked for it. Just so, often in the spring of youth, when the body is most healthy, and the spirits most sprightly and vigorous, and it is least thought on—then death comes. Could we think often and seriously of death, it would give a death's wound to sin. [Nothing restrains from sin so much as the frequent thought of death.] Augustine. There is no stronger antidote against sin than the thought, "I am now sinning, and tomorrow may be dying! What if death should find me doing the devil's work—would it not send me to him to receive my wages!" Would the adulterer but think, "I am now in the act of sin—but how soon may death come, and then I who have burned in lust, must burn in hell!" It would strike a cold chill into his soul, and make him afraid of immorality.

(12) If you would be kept from gross, scandalous sins, beware of a COVETOUS heart. Covetousness is a dry drunkenness. He who thirsts insatiably after the world, will stick at no sin; he will betray Christ and a good cause for money. "The love of money is the root of all evil." 1 Tim 6:10. From this root comes theft. Achan's covetous heart made him steal the wedge of gold. Josh 7:21. Covetousness makes the prisons full. From the root of covetousness, comes murder. Why did Ahab stone Naboth to death, but to possess his vineyard? 1 Kings 21:13. Covetousness has made many swim to the crown—in blood. From this bitter root of covetousness proceeds fraud. It is the covetous hand, which holds false weights. From this root of covetousness comes immorality. You read of the hire of a whore. Deut 23:18. For money she would sell both her conscience and chastity! Oh, if you would be kept from the evil of sin, beware of covetousness, which is the inlet to so many sins!

(13) Let us be much in PRAYER to God, to keep us from engulfing ourselves in sin. "Keep back your servant from presumptuous sins." Psalm 19:13. We have no power inherent to keep us from evil. Christ taught us to pray, "Deliver us from evil." If we have power in ourselves to keep from sin, why pray to God for power? Alas! if David and Peter, who were strong grace fell, for lack of a fresh gale of the Spirit to hold them up—much more will they be in danger of falling, who have only the power of freewill to hold them.

Let us therefore sue to God for strength to keep us from sinning! Let us pray the prayer of David, "Hold me up—and I shall be safe!" Psalm 119:117. "Hold up my goings in your paths, that my footsteps slip not." Psalm 17:5. "Lord, keep me from dishonoring you; keep me from the defiling sins of the age, that I may not be worse for the times, nor the times the worse for me." "Keep back your servant from presumptuous sins." "Lord, whatever I suffer, keep me from sin!" The child is safe in the father's arms; and we are only safe from falling into sin, while we are held up in the arms of Christ and free grace. "I give them eternal life, and they shall never perish; no one can snatch them out of my hand!" John 10:28

Secondly, this exhortation has an application to God's children. You who are professors, and carry Christ's colors—I beseech you, above all others—to take heed of sin! Beware of any action which is scandalous and unfitting the gospel. You have heard what an exceeding evil sin is. Do not come near the forbidden fruit! "Though Israel is a prostitute, may Judah avoid such guilt!" Hos 4:15. So, though wicked men run into sin—yet let not the spouse of Christ defile the breasts of her virginity. Sin ill befits any—but least befits professors. Dung is unsightly in the street; but to see it in the temple is much more offensive. Leprosy in the foot is ill—but to see a leprous sore in the face is much worse. To see sin break forth in those who have a face of religion, is most to be abominated.

The sins of the wicked are not so much to be wondered at. "The wicked shall do wickedly." Dan 12:10. It is no wonder to see a toad spit poison. It was not so astonishing to see Cain or Ahab sin; but to see Lot's incest, or to see David's hands stained with blood—was astonishing indeed. When the sun is eclipsed everyone stands and looks at it. Just so, when a child of light is eclipsed by scandalous sin, all stand and gaze at such an eclipse.

The sins of God's peopledo, in some sense, provoke him more than the sins of the wicked! We read of the provocations of his sons and daughters. Deut 32:19. The sins of the wicked anger God—but the sins of his people grieve him. The sins of God's people have a more malignant aspect, and are of a blacker dye than others. There are aggravations in the sins of his people, which are not to be found in the sins of the unregenerate, in eight particulars:

(1) The godly have an internal principle of grace—which may restrain them from sin. When wicked men sin, they have no principle to restrain them; they have wind and tide to carry them, they have nothing to pull them back from sin. But a child of God has a principle of grace to give check to sin; he has the impulses of God's Spirit dissuading him from evil. For him, therefore, to commit sin is far worse than for others. It is to sin more desperately; it is as if a woman should go about to kill her own babe in her womb! Christian, when you sin presumptuously, you do what in you lie to kill the babe of grace in your soul!

(2) The sins of God's people are greater than others—because they sin against more mercy. God's mercy is like a weight put in a scale to make sin weigh heavier. God has given Christ to a believer; he has cut him off from the wild stock of nature, and grafted him into the true olive tree; and for him to abuse all this mercy is to outdo the wicked, and to sin with a higher aggravation, because it is to sin against greater love! How was Peter's sin enhanced and accented, by Christ having done more for him than others! He had dropped some of the holy oil upon him; he had taken him into the number of the apostles; he had carried him up into the mount of transfiguration, and shown him the glory of heaven in a vision. For Peter to deny Christ after all this mercy was heinous, and could not be forgiven but by a miracle of love!

(3) The sins of the godly have this aggravation in them—that they sin against clearer illumination than the wicked. "They are of those who rebel against the light." Job 24:13. Light is there taken figuratively for knowledge. It cannot be denied—but the wicked sin knowingly; but the godly have a light beyond them, such a divine, penetrating light—as no hypocrite can attain to. They have better eyes to see sin than others; and for them to meddle with sin and embrace this dunghill, must needs provoke God, and make the fury rise up in his face! O therefore, you who are the people of God—flee from sin! Your sins are more enhanced, and have worse aggravations in them, than the sins of the unregenerate!

(4) The sins of the godly are worse than the unregenerate; for, when they sin, it is against great experiences. They have felt the bitterness of sin in the pangs of the new birth, and afterwards God has spoken peace, and they have had an experimental taste how sweet the Lord is; and yet, after these experiences, that they should touch the forbidden fruit, and venture upon a presumptuous sin, enhances and aggravates their guilt, and is like putting a weight more in the scale to make their sin weigh heavier. The wicked have never tasted the sweetness of a heavenly life; they have never known what it is to have any smiles from God; they have never tasted anything sweeter than corn and wine; therefore no wonder if they sin. But for a child of God who has had such love-tokens from heaven, and signal experiences from God—for him to gratify a lust, how horrid is this! It was an aggravation of Solomon's sin, that his heart was turned from the Lord, who had appeared to him twice. 1 Kings 11:9.

(5) The sins of the godly are greater than others, because they sin against their sonship. When wicked men sin, they sin against the command; but when the godly sin, they sin against a privilege; they abuse their sonship. The godly are adopted into the family of heaven, they have a new name. Is it a light thing, said David, to be son-in-law to a king? So, to be called the sons of God, to be heirs of the promises, is no small honor. For such to run into an open offence, is sinning against their adoption. They hereby make themselves vile—as if a king's son should be tumbling in the mire, or lie among swine.

(6) The sins of the godly are worse than others, because they are committed against more vows and engagements. They have given up their names to God; they have bound themselves solemnly to God by oath. "I have sworn that I will keep your righteous judgments." Psalm 119:106. In the supper of the Lord, they have renewed this sacred vow; and, after this, to run into presumptuous sin, is a breach of vow, a kind of perjury, which dyes the sin of a crimson color!

(7) The sins of the godly are worse than others, because they bring a greater reproach upon religion. For the wicked to sin, must be expected from them, as swine will wallow in the mire; but when sheep do so, when the godly sin, it redounds to the dishonor of the gospel. "By this deed you have given great occasion to the enemies of the Lord to blaspheme." 2 Samuel 12:14. Everyone's eye is upon a stain in white linen; for the godly to sin, is like a spot in white linen, it is more taken notice of, and reflects greater dishonor upon the ways of God. When the sun is eclipsed, everyone stands and looks upon it; so, when a child of light is eclipsed by scandalous sin, all stand and gaze at it. How does the gospel suffer by the miscarriages of the godly! Their blood can never wash off the stain they bring upon religion.

(8) The sins of the godly are worse, because they encourage and harden wicked men in sin. If the wicked see the godly loose and worldly in their lives, they think they may do so too. The wicked make the godly their pattern, not in imitating their virtues—but their vices; and is it not fearful to be the means to damn others?

These are the aggravations of the sins of the godly. You, therefore, above all others, beware of presumptuous sin. Your sins wound conscience, weaken grace, and do more highly provoke God than the sins of others, and God will be sure to punish you. Whoever escapes, you shall not. "You only have I known of all the families of the earth: therefore I will punish you for all your iniquities." Amos 3:2. If God does not damn you, he may send you to hell in this life; he may cause such agonies and tremblings of heart, that you will be a terror to yourselves. You may draw near to despair, and be ready to look upon yourselves as castaways. When David had stained himself with adultery and murder, he complained of his broken bones. Psalm 51:8. This metaphor sets forth the grief and agony of his soul; he lay in sore desertion three quarters of a year, and it is thought he never recovered his full joy to his dying day. O, therefore, you who belong to God and are enrolled in his family, take heed of blemishing your profession with scandalous sin; you will pay dearly for it. Think of the broken bones. Though God does not blot you out of his book—yet he may cast you out of his gracious presence. Psalm 51:2: He may keep you in long desertion. You may feel such lashes in your conscience, that you may roar out and think yourselves half in hell.

[2] We also pray in a special sense, "Deliver us from evil." We pray to be delivered from evil under a threefold notion.

1. From the evil of our heart, which is called an evil heart. Heb 3:12.

2. From the evil of Satan, who is called the "wicked one." Matthew 13:19.

3. From the evil of the world, which is called an "evil world." Gal 1:4.

(1) In the petition, "Deliver us from evil," we pray to be delivered from the evil of our HEART, that it may not entice us to sin. The heart is the poisoned fountain, from whence all actual sins flow. "For from within, out of a person's heart, come evil thoughts, sexual immorality, theft, murder, adultery, greed, wickedness, deceit, eagerness for lustful pleasure, envy, slander, pride, and foolishness." Mark 7:21-22. The cause of all evil lies in a man's own bosom—all sin begins at the heart. Lust is first conceived in the heart, and then it is midwifed into the world. Whence comes rash anger? The heart sets the tongue on fire. The heart is a shop or workhouse, where all sin is contrived and hammered out. How needful, therefore, is this prayer, deliver us from the evil of our hearts! The heart is the greatest seducer, therefore the apostle James says, "Each one is tempted when, by his own evil desire, he is dragged away and enticed." James 1:14. The devil could not hurt us, if our own hearts did not give consent. All that he can do is to lay the bait—but it is our fault to swallow it!

O let us pray to be delivered from the lusts and deceits of our own heart. "Deliver us from evil." Luther feared his heart more than the pope or cardinal; and it was Augustine's prayer, "Lord, deliver me from myself!" It was good advice one gave to his friend, "Beware of yourself!" Beware of the bosom traitor, the flesh. The heart of a man is the Trojan horse, out of which comes a whole army of lusts.

(2) In this petition, "Deliver us from evil," we pray to be delivered from the evil of SATAN. He is "the wicked one." Matthew 13:19. In what respect is Satan the wicked one?

He was the first inventor of evil. He plotted the first treason. John 8:44.

His inclination is only to evil. Eph 6:12.

His constant practice is doing evil. 1 Peter 5:8.

He has some hand in all the evils and mischief which happen in the world.

He hinders from good. "He showed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him." Zech 3:1.

He provokes to evil. He put it into Ananias' heart to lie. "Why has Satan filled your heart to lie to the Holy Spirit?" Acts 5:3. The devil blows the fire of lust and strife. When men are proud, the old serpent has poisoned them, and makes them swell. Thus he is the evil one and well may we pray, "Lord, deliver us from the evil one." The word Satan in the Hebrew signifies an opponent or adversary.

He is a restless adversary, he never sleeps. Spirits need no sleep. He is ever active, and takes no rest. He "walks about." 1 Peter 5:8. And how does he walk? Not as a pilgrim—but as a spy. He narrowly observes where he may plant his pieces of battery, and make his assaults with most advantage against us. Satan is a subtle contriver; there is no place that can secure us from his assaults and inroads. While we are praying, hearing, and meditating—he is in our company.

Satan is a mighty adversary, he is armed with power. He is called the "strong man." Luke 11:21. He takes men captive at his pleasure. "Who are taken captive by him at his will." 2 Tim 2:26. This alludes to a bird that is taken alive in the snare. The devil's work is to angle for men's souls; he lays suitable baits. He allures the ambitious man with honor. He allures the covetous man with riches; he baits his hook with silver. He allures allures the lustful man with beauty; he tempts men to Delilah's lap—to keep them from Abraham's bosom. The devil glories in the damnation of souls. How needful then is this prayer, "Deliver us from evil!" Lord, keep us from the evil one! Though Satan may solicit us to sin, do not allow us to give consent; though he may assault the castle of our hearts—yet let us not deliver up the keys of the castle to our mortal enemy. "Be careful! Watch out for attacks from the Devil, your great enemy. He prowls around like a roaring lion, looking for some victim to devour!" 1 Peter 5:8

(3) In this petition, "Deliver us from evil," we pray to be delivered from the evil of the WORLD. It is called an evil world, not but that the world, as God made it, is good—but through our corruption—it becomes evil, and we had need pray, deliver us from an evil world. "He died for our sins, just as God our Father planned, in order to rescue us from this evil world in which we live." Galatians 1:4.

In what sense is it an evil world?

(1) It is a DEFILING world. It is like living in an infectious air, it requires a high degree of grace to keep ourselves "unspotted by the world." James 1:27. It is as hard to live in the world and not be defiled, as to go much in the sun and not be tanned.

The opinions of the world are defiling; as that a little religion will serve the turn; that like gold-leaf, it must be spread but thin; that morality runs parallel with grace; that to be zealous is to be righteous over much; that it is better to keep the skin whole than the conscience pure; that the flesh is rather to be gratified than mortified. These opinions of the world are defiling.

The examples of the world are defiling. Examples have great force to draw us to evil. [A prince great in power is greater by his example.] Princes are looking-glasses by which we dress ourselves; if they do evil, we are apt to imitate them. Great men are copies we set before us, and usually we write most like the copy, when it is blotted. There is great proneness in us to follow the examples of the world; therefore God has put in a caveat against it. "You shall not follow a multitude to do evil." Exod 23:2. How easily are we hurried to sin, when we have the tide of natural corruption and the wind of example to carry us! Lot was the world's wonder; the complexion of his soul kept pure in Sodom's infectious air. The river of Peru, in South America, after running into the main sea, keeps fresh, and does not mingle with the salt waters; to which Lot might be compared, whose piety kept fresh in Sodom's salt water. Bad examples are contagious. "They mingled among the pagans and adopted their evil customs." Psalm 106:35. Had we not need then pray, Lord, deliver us from this evil world? Living in the world is like trying to keep spotless, while traveling on a dirty road.

(2) It is an evil world, as it is an ENSNARING world. The world is full of snares. Company is a snare, recreation is a snare, riches are golden snares. [Riches are incitements to sin.] The apostle speaks of the lust of the flesh, and the lust of the eyes and the pride of life." 1 John 2:16. The lust of the flesh is beauty; the lust of the eye is money; the pride of life is honor; these are the natural man's trinity. [In the world, the splendor of wealth, the greatness of high reputation and the allurements of pleasure draw us away from the love of God.]

The world is a flattering enemy; whom it kisses it betrays; it is a silken halter. The pleasures of the world, like opium, cast men into the sleep of carnal security. Lysimachus sold his crown for a cup of water; so, many part with heaven—for the world. The king of Armenia was sent prisoner to queen Cleopatra in golden fetters. Too many are enslaved with the world's golden fetters. The world bewitched Demas. 2 Tim 4:10. One of Christ's own apostles was caught with a silver bait. It is hard to drink the wine of prosperity and not be giddy. The world, through our innate corruption, is evil, as it is a snare. "Those who will be rich fall into temptation and a snare." 1 Tim 6:9. If an angel were to live here, there would be no danger of the world's ensnaring him, because he has no principle within to receive the temptation; but we have a corrupt principle that suits the temptation, and that makes us always in danger.

(3) It is an evil world as it is a DISCOURAGING world. It casts scorn and reproach upon those who live virtuously. "What, will you be holier than others, wiser than your ancestors?" The world deals with the professors of religion, as Sanballat did with the Jews when they were building. "He ridiculed the Jews—What are those feeble Jews doing? Will they restore their wall? Can they bring the stones back to life from those heaps of rubble--burned as they are?" Neh 4:1-2. So the wicked world casts out squibs of reproach at the godly. "What, will you build for heaven? What is the need for all this cost? What profit is it to serve the Almighty?" Thus the world would pluck off our chariot wheels when we are driving towards heaven. These are called cruel mockings. Heb 11:36. It requires a great measure of sanctity to withstand the discouragements of the world—to dance among serpents—to laugh at reproaches—and bind them as a crown about our head.

(4) It is an evil world as it is a DEADENING world. It dulls and deadens the affections to heavenly objects. It cools holy motions, like a damp in a silver mine, which puts out the light. Earthly things choke the seed of the Word. A man entangled in the world is so taken up with secular concerns, that he can no more mind the things above—than an elephant can fly in the air! And even such as have grace in them, when their affections are beslimed with earth, they find themselves much indisposed to meditation and prayer; it is like swimming with a heavy stone around the neck.

(5) It is an evil world as it is a MALIGNING world. It hates the people of God. "Because you are not of the world, therefore the world hates you." John 15:19. Hatred, as Aristotle says, is against the whole kind. Haman's hatred was against the seed of the whole Jews. When you can find a leopard without spots, then you may expect to find a wicked world without hatred. The mark that is shot at, is piety. "They attack me for pursuing good." Psalm 38:20. The world pretends to hate the godly for something else—but the ground of the quarrel is holiness. The world's hatred is implacable; anger may be reconciled, hatred cannot. You may as well reconcile heaven and hell—as the two seeds. If the world hated Christ, no wonder it hates us. "The world hated me before it hated you." John 15:18. Why should any hate Christ? This blessed Dove had no gall, this Rose of Sharon sent forth the sweetest perfume; but it shows the world's baseness, that it is a Christ-hating and a saint-hating world. Had we not need to pray, deliver us from this evil world?

(6) It is an evil world, as it is a DECEITFUL world. There is deceit in dealing. "The balances of deceit are in his hand." Hos 12:7. The Hebrew word rimmah signifies both to deceive and oppress. He who dares use deceit will not spare to oppress.

There is a deceit in friendship. "But a faithful man who can find?" Proverbs 20:6. Some use too much courtship in friendship; they are like trumpets which make a great noise—but within they are hollow. Some can both flatter and hate; both commend and censure. They have honey on the tongue—and gall in the heart! Pretended love is worse than hatred.

There is deceit in riches. "The deceitfulness of riches." Matthew 13:22. The world makes us believe it will satisfy our desires—but it only increases them! It makes us believe it will stay with us, and it takes wings. Proverbs 23:5.

(7) It is an evil world, as it is a VEXING world. It is full of trouble. "In this world you will have trouble." John 16:33. The world is like a beehive; when, having tasted a little honey, we have been stung with a thousand bees. Basil was of opinion that before the fall the rose grew without prickles; but now every sweet flower of our life has its thorns. There are many things which cause trouble—loss of friends, law-suits, crosses in estate. Relations are not without their troubles; some are troubled that they have no children, others that they have children. The world is a vexing vanity! If a man is poor, he is despised by the rich; if he is rich, he is envied by the poor. If we do not find an ensnaring world, we shall find it an afflicting world; it has more in it to wean us than tempt us.

The world is a sea, where we are tossed upon the surging waves of sorrow, and often in danger of shipwreck. The world is a wilderness, full of fiery serpents. What storms of persecution are raised against the righteous! 2 Tim 3:12. The wicked are briers, where Christ's sheep lose some of their golden fleece. Mic 7:4. Then had we not need pray, "Lord, deliver us from being hurt by this evil world!" Why should we be forbidden to love the world? Though we are commanded to love our enemies—yet this is an enemy we must not love. "Love not the world." 1 John 2:15.

[3] Let it be observed, however, that abstaining from, or forbearing the external acts of sin, is not sufficient to entitle us to salvation. When we pray, "Deliver us from evil," more is implied in it—that we make progress in holiness. Being divorced from sin is not enough—unless we are espoused to virtue; therefore in Scripture these two are joined. "Depart from evil—and do good." Psalm 34:14; Romans 12:9. "Cease to do evil—learn to do well." Isaiah 1:16, 17. "Let us cleanse ourselves from all filthiness of the flesh and spirit—perfecting holiness." 2 Cor 7:1. Leaving sin is not enough—unless we embrace righteousness. [The mark of righteousness is rather to do good, than not to do evil.] As it is in the body, it is not enough that the disease be stopped—but it must grow in health. Just so, in the soul, it is not enough that acts of sin are forborne, which is stopping a disease—but it must be healthy, and grow in holiness.

Use. Those are reproved, who labor only to suppress the outward acts of sin—but do not press on to holiness; they cease from doing evil—but do not learn to do well. Their religion lies only in negatives; they glory in this—that they are given to no open vice, none can charge them with any foul miscarriages. "God, I thank you that I am not as other men are; extortioners, unjust, adulterers." Luke 18:11. This is not enough, you must advance a step further in solid piety. It is not enough that a field is not sown with tares or hemlock—but it must be sown with good seed. Consider two things:

(1) If that you are not guilty of gross sins, is the best certificate that you have to show, God makes no account of you. Though a piece of brass is not so bad as clay—yet not being so good as gold, it will not pass for current coin. Just so, though you are not grossly profane—yet not being of the right metal, lacking the stamp of holiness, you will never pass current in heaven.

(2) A man may abstain from evil—yet he may go to hell for not doing good. "Every tree which does not produce good fruit will be cut down and thrown into the fire." Matthew 3:10. Why were the foolish virgins shut out? They had done no hurt, they had not broken their lamps: yes—but their fault was, there was no goodness in them, they had no oil in their lamps. O therefore, let us not content ourselves in being free from gross acts of sin—but let us launch forth further in holiness; let us cleanse ourselves from all pollution, perfecting holiness.

[4] "Deliver us from evil," may be from TEMPORAL evil. We pray that God will either prevent temporal evils—or deliver us out of them.

(1) We pray that God will prevent temporal evils; that he will be our screen, to stand between us and danger. "Save me from those who persecute me." Psalm 7:1. We may lawfully pray against the plots of the wicked, that they may prove abortive, that, though they have an evil design upon us, they may not have their desire upon us. "Keep me from the snares which they have laid for me." Psalm 141:9.

(2) We pray that God will deliver us out of temporal evils; that he will remove his judgments from us, whether famine, sword, or pestilence. "Remove your stroke away from me." Psalm 39:10. Yet may we pray to be delivered from temporal evils, only so far as God sees it good for us. We may pray to be delivered from the evil of sin absolutely—but we must pray to be delivered from temporal evils conditionally—so far as God sees fit for us, and may stand with his glory.

Use. In all the troubles which lie upon us, let us look up to God for ease and support. "Should not this people seek unto their God?" Isaiah 8:19. The Papists, then, are to blame who knock at the wrong door. When they are in any trouble, they pray to the saints to deliver them. When they are in danger of shipwreck, they pray to St. Nicholas. When they are in an illness, they pray to St. Petronilla! when they are in travail with childbirth, they pray to St. Margaret. How unlawful it is to invocate saints in prayer, I will prove from one Scripture: "How then shall they call on him in whom they have not believed?" Romans 10:14. We may pray to none but such as we believe in; but we ought not to believe in any saint, therefore we may not pray to him. The Papists have, in their Lady's Psalter, directed their prayers for deliverance to the Virgin Mary—"Deliver me, O Lady. O blessed Lady, in your hands our salvation is laid up." But "Abraham is ignorant of us." Isaiah 63:16. The saints and virgin Mary are ignorant of us.

To pray to saints is idolatry advanced to blasphemy. Our Savior has taught us in all our distresses, to pray to God for a cure. "Deliver us from evil." He alone knows what our troubles are, and can give us help from trouble. He alone who laid the burden on—can take it off. David went to God: "O bring me out of my distresses." Psalm 25:17. God with a word can heal. "He sent his word—and healed them." Psalm 107:20. He delivered the three Hebrew children out of the fiery furnace, Joseph out of prison, Daniel out of the lions' den; which proves him to be God, because none can deliver as he does. "There is no other God who can deliver after this sort." Dan 3:29. Let us, then, in all our straits and exigencies, look to God, and say, "Deliver us from evil."

The Beatitudes

by Thomas Watson, 1660

An exposition of Matthew 5:1-12

Introduction

"Blessed are the poor in spirit, for theirs is the kingdom of heaven."

"Blessed are those who mourn, for they shall be comforted."

"Blessed are the meek, for they shall inherit the earth."

"Blessed are those who hunger and thirst for righteousness, for they shall be satisfied."

"Blessed are the merciful, for they shall receive mercy."

"Blessed are the pure in heart, for they shall see God."

"Blessed are the peacemakers, for they shall be called sons of God."

"Blessed are those who are persecuted, for theirs is the kingdom of heaven."

Appendix

Introduction

Christian Reader,
I here present you with a subject full of sweet variety. This Sermon of Christ on the Mount is a piece of spiritual needlework, wrought with divers colors. Here is both usefulness and sweetness. In this portion of Holy Scripture, you have a summary of true religion—the Bible epitomized. Here is a garden of delight, where you may pluck those flowers which will deck the hidden man of your heart. Here is the golden key which will open the gate of Paradise! Here is the conduit of the Gospel, running wine to nourish such as are poor in spirit and pure in heart. Here is the rich cabinet wherein the Pearl of Blessedness is locked up. Here is the golden pot in which is that manna which will feed and revive the soul unto everlasting life. Here is a way chalked out to the Holy of Holies.

Reader, how happy were it if, while others take up their time and thoughts about secular things which perish in the using—you could mind eternity and be guided by this Scripture-clue which leads you to the Beatific Vision. If, after God has set life before you—you indulge your sensual appetite and still court your lusts, how inexcusable will be your neglect, and how inexpressible your misery!

May the Lord grant that while you have an opportunity, and the wind serves you, you may not lie idle at anchor, and when it is too late begin to hoist up sails for Heaven. Oh now, Christian, let your loins be girt, and your lamps burning, that when the Lord Jesus, your blessed Bridegroom, shall knock, you may be ready to go in with Him to the marriage-supper, which shall be the prayer of him who is,
Yours in all true affection and devotion,
Thomas Watson

"When Jesus saw the crowds, He went up on the mountain; and after He sat down, His disciples came to Him. He opened His mouth and began to teach them." Matthew 5:1, 2

The blessed evangelist Matthew, the penman of this sacred history, was at first by profession, a tax collector; and Christ, having called him from the custom-house, made him a gatherer of souls. This holy man in the first chapter records Christ's birth and genealogy. In the second chapter, he records Christ's dignity—a star ushers in the wise men to him, and as a king he is presented with gold and frankincense and myrrh (2:9-11). In the third chapter the evangelist records his baptism. In the fourth, his temptations; in the fifth, his preaching, which chapter is like a rich gold mine. Every verse has some gold in it.

There are four things in this chapter which offer themselves to our view:

1. The Preacher

2. The Pulpit

3. The Occasion

4. The Sermon

1. The Preacher. Jesus Christ. The best of preachers. 'He went up.' He in whom there was a combination of all virtues, a constellation of all beauties. He whose lips were not only sweet as the honey-comb, but did drop as the honey-comb. His words—an oracle; his works—a miracle; his life—a pattern; his death—a sacrifice. 'He went up into a mountain and taught.' Jesus Christ was every way ennobled and qualified for the work of the ministry.

[1] Christ was an INTELLIGENT preacher. He had 'the Spirit without measure' (John 3:34) and knew how to speak a word in due season—when to humble, and when to comfort. We cannot know all the faces of our hearers. Christ knew the hearts of his hearers! He understood what doctrine would best suit them, as the farmer can tell what sort of grain is proper for such-and-such a soil.

[2] Christ was a POWERFUL preacher. 'He spoke with authority' (Matthew 7:29). He could set men's sins before them and show them their very hearts! 'Come, see a man who told me all things that I ever did!' (John 4:29). That is the best looking-glass, not which is most richly set with pearl—but which shows the truest face! Christ was a preacher to the conscience. He breathed as much zeal as eloquence. He often touched upon the heart-strings. What is said of Luther is more truly applicable to Christ. He spoke 'as if he had been within a man'. He could drive the wedge of his doctrine in the most knotty piece. He was able with his two-edged sword to pierce a heart of stone! 'Never man spoke like this man!' (John 7:46)

[3] Christ was a SUCCESSFUL preacher. He had the art of converting souls. 'Many believed on him.' (John 10:42), yes, people of rank and quality. 'Among the chief rulers many believed' (John 12:42). He who had 'grace poured into his lips' (Psalm 45:2), could pour grace into his hearers' hearts. He had the key of David in his hand, and when he pleased—he opened the hearts of men, and made way both for himself and his doctrine to enter. If he blew the trumpet, his very enemies would come under his banner! Upon his summons, none dare but surrender.

[4] Christ was a LAWFUL preacher. As he had his unction from his Father, so also his mission. 'The Father who sent me, bears witness of me' (John 8:18). Christ, in whom were all perfections concentred—yet he would be solemnly sealed and inaugurated into his ministerial office—as well as his mediatory office.

If Jesus Christ would not enter upon the work of the ministry without a commission, how absurdly impudent are those who without any warrant dare invade this holy function! There must be a lawful admission of men into the ministry. 'No man takes this honor to himself—but he who is called of God, as was Aaron' (Hebrews 5:4). Our Lord Christ gave apostles and prophets—who were extraordinary ministers; so he gives pastors and teachers who were initiated and made in an ordinary way (Ephesians 4:11). He will have a gospel ministry perpetuated; 'Lo I am with you always, even unto the end of the world' (Matthew 28:20). Surely, there is as much need of ordination now, as in Christ's time and in the time of the apostles, there being then extraordinary gifts in the church which have now ceased.

But why should not the gospel ministry be open to all people? 'Has the Lord spoken only by Moses?' (Numbers 12:2). Why should not one preach as well as another? I answer—Because God (who is the God of order) has made the work of the ministry a select, distinct office from any other. As in the body natural the members have a distinct office—the eye is to see, the hand to work. You may as well say, 'why should not the hand see—as well as the eye?' Because God has made the distinction. He has put the seeing faculty into the eye—and not the hand. So here, God has made a distinction between the work of the ministry and other work.

Where is this distinction? We find in Scripture a distinction between pastor and people. 'The elders (or ministers) I exhort . . . Feed the flock of God which is among you' (1 Peter 5:2). If anyone may preach, by the same rule all may, and then what will become of the apostle's distinction? What would the flock of God be—if all were pastors?

God has cut out the minister's work—which is proper for him and does not belong to any other. 'Give attendance to reading, to exhortation, to doctrine . . . give yourself wholly to them', or, as it is in the Greek, 'Be wholly in them' (1 Timothy 4:13-15). This charge is peculiar to the minister and does not concern any other. It is not spoken to the tradesman that he should give himself wholly to doctrine and exhortation. No! let him look to his shop. It is not spoken to the ploughman that he should give himself wholly to preaching. No! let him give himself to his plough. It is the minister's charge. The apostle speaks to Timothy and, in him, to the rest who had the hands of the elders laid on them. And 'Study to show yourself approved . . ., a workman who needs not to be ashamed, rightly dividing the word of truth' (2 Timothy 2:15). This is spoken peculiarly to the minister. Everyone who can read the word aright cannot divide the word aright. So that the work of the ministry does not lie open to all people; it is a select, peculiar work. As none might touch the ark but the priests—so none may touch this temple-office but such as are called to it.

But if a man has gifts, is not this sufficient? I answer, No! As grace is not sufficient to make a minister, so neither are gifts. The Scripture puts a difference between gifting and sending. 'How shall they preach unless they are sent?' (Romans 10:15). If gifts were enough to constitute a minister, the apostle would have said, 'How shall they preach unless they be gifted? But he says 'unless they are sent?'

We see this in other callings—gifts do not make a magistrate. The attorney who pleads at the bar may have as good gifts as the judge who sits upon the bench—but he must have a commission before he sit as judge. If it be thus in civil matters, much more in sacred matters, which are, as Bucer says, 'things of the highest importance'. Those therefore, who usurp the ministerial work without any special designation and appointment, reveal more pride than zeal. They act out of their sphere and are guilty of theft. They steal upon a people, and, as they come without a call from God, so they stay without a blessing to the people. 'I sent them not, therefore they shall not profit this people at all' (Jeremiah 23:32). And so much for the first, the preacher.

2. The pulpit where Christ preached. 'He went up on the mountain.'

The law was first given on the mount, and here Christ expounds it on the mount. This mount, as is supposed by the learned—was Mount Tabor. It was a convenient place to speak in, being seated above the people, and in regard of the great confluence of hearers.

3. The occasion of Christ's ascending the mount: 'When Jesus saw the crowds.'

The people thronged to hear Christ, and he would not dismiss the congregation without a sermon—but 'seeing the multitude he went up on the mountain'. Jesus Christ came from heaven—to work for souls. Preaching was his business. The people could not be so desirous to hear—as he was to preach. He who treated faint bodies with compassion (Matthew 15:32), much more pitied dead souls. It was his 'food and drink, to do his Father's will (John 4:34). 'When Jesus saw the crowds', he goes up into the mount and preaches. This he did not only for the consolation of his hearers—but for the imitation of his ministers.

From whence observe—that Christ's MINISTERS according to Christ's pattern must embrace every opportunity of doing good to souls. Praying and preaching and studying must be our work. 'Preach the word; be instant in season, out of season' (2 Timothy 4:2). Peter, seeing the multitude, lets down the net and, at one draught, catches three thousand souls! (Acts 2:41). How zealously industrious have God's champions been in former ages in fulfilling the work of their ministry—as we read of Chrysostom, Augustine, Basil the Great, Calvin, Bucer and others—who for the work of Christ 'were near unto death'. The reasons why the ministers of Christ (according to his pattern) should be ambitiously desirous of all opportunities for soul-service are:

[1] Their commission: God has entrusted them as ambassadors (2 Corinthians 5:20). An ambassador waits for a day of audience, and as soon as a day is granted, he faithfully and impartially delivers the mind of his prince. Thus Christ's ministers, having a commission delegated to them to negotiate for souls, should be glad when there is a day of audience, that they may impart the mind and will of Christ to his people.

[2] Their titles: Ministers are called God's sowers (1 Corinthians 9:11). Therefore they must upon all occasions be scattering the blessed seed of the Word. The sower must go forth and sow; yes, though the seed falls upon stones, as usually it does—yet we must disseminate and scatter the seed of the Word upon stony hearts, because 'even from these stones, God is able to raise up children' to himself.

Ministers are called stars. Therefore they must shine by word and doctrine in the firmament of the church. Thus our Lord Christ has set them a pattern in the text: 'When Jesus saw the crowds, He went up on the mountain.' Here was a light set upon a hill, the bright morning star shining to all who were round about. Christ calls his ministers 'the light of the world' (Matthew 5:14). Therefore they must be always giving forth their luster. Their light must not go out until their last breath—or until violent death as an extinguisher puts it out.

[3] Christ's ministers must take all occasions of doing good to others, in regard of the work which they are about—which is saving of souls. What a precious thing is a soul! Christ takes, as it were, a pair of scales in his hands and he puts the world in one scale and the soul in the other—and the soul outweighs! (Matthew 16:26). The soul is of a noble origin. It is a flower of eternity; here, in the bud; in heaven, fully ripe. The soul is one of the richest pieces of embroidery which God ever made—the understanding bespangled with light, the will invested with liberty, the affections like musical instruments tuned with the finger of the Holy Spirit. Now if the souls of men are of so noble an extract and made capable of glory, oh how zealously industrious should Christ's ministers be to save these souls! If Christ spent his blood for souls, well may we spend our sweat! It was Augustine's prayer that Christ might find him at his coming—either praying or preaching. What a sad sight is it to see precious souls, as so many pearls and diamonds—cast into the dead sea of hell!

[4] The ministers of Christ, 'seeing the multitude', must 'ascend the mount'—because there are so many emissaries of Satan who lie in wait to catch and destroy souls! How the old serpent casts out of his mouth floods of water after the woman to drown her! (Revelation 12:15). What floods of heresy have been poured out in city and country, which have overflowed the banks not only of religion—but morality and civility! Ignatius calls error 'the invention of the devil', and Bernard calls it 'a sweet poison'. Men's ears, like sponges, have sucked in this poison! Never were the devil's commodities more vendible in England, than at present. A fine tongue, can sell bad wares. The Jesuit can color over his lies, and dress error in truth's coat! A weak brain is soon intoxicated. When flattery and subtlety in the speaker, meet with simplicity in the hearer—they easily become an easy prey. The Romish whore entices many to drink down the poison of her idolatry and filthiness, because it is given in 'a golden cup' (Revelation 17:4). If all who have the plague of the head should die, it would much increase the tally of mortality.

Now if there are so many emissaries of Satan abroad, who labor to make proselytes to the church of Rome, how it concerns those whom God has put into the work of the ministry—to bestir themselves and lay hold on all opportunities, that by their spiritual antidotes they may 'convert sinners from the error of their way and save their souls from death!' (James 5:20). Ministers must not only be 'pastors'—but fighters and warriors! In one hand they must hold the bread of life and 'feed the flock of God'; in the other hand, they must hold the sword of the Spirit and fight against those errors which carry damnation in them.

[5] The ministers of Christ should wait for all opportunities of soul-service, because the preaching of the Word meets so many adverse forces which hinder the progress and success of it. Never did a pilot meet with so many crosswinds in a voyage, as the spiritual pilots of God's church do, when they are transporting souls to heaven.

Some hearers have bad memories (James 1:25). Their memories are like leaking vessels. All the precious wine of holy doctrine that is poured in—runs out immediately. Ministers cannot by study find a truth—as fast as others can lose it. If the food does not stay in the stomach, it can never give nourishment. If a truth delivered does not stay in the memory, we can never be, as the apostle says, 'nourished up in the words of faith' (1 Timothy 4:6). How often does the devil, that fowl of the air, pick up the good seed that is sown! If people suffer at the hands of thieves, they tell everyone and make their complaint they have been robbed; but there is a worse thief they are not aware of! How many sermons has the devil stolen from them! How many truths have they been robbed of, which might have been so many cordials! Now if the Word preached slides so fast out of the memory, ministers had need the oftener to go up the preaching mount, that at last some truth may abide and be as 'a nail fastened'.

The ears of many of our hearers are stopped up with earth! I mean the cares of the world, that the Word preached will not enter, according to that in the parable, 'Hearing, they hear not' (Matthew 13:13). We read of Saul, his eyes were open—yet 'he saw no man' (Acts 9:8). A strange paradox! And is it not as strange that men's ears should be open—yet 'in hearing hear not?' They mind not what is said: 'They sit before you as my people—but their heart goes after their covetousness' (Ezekiel 33:31). Many sit and stare the minister in the face—yet scarcely understand a word he says. They are thinking of their wares and are often casting up accounts in the church. If a man is in a grinding-mill, though you speak ever so loud to him—he does not hear you for the noise of the mill. We preach to men about matters of salvation—but the grinding-mill of worldly business makes such a noise that they cannot hear! 'In hearing, they hear not'. It being thus, ministers who are called 'sons of thunder' had need often ascend the mount and 'lift up their voice like a trumpet' (Isaiah 58:1) that the deaf ear may be cleaned and unstopped, and may hear 'what the Spirit says unto the churches' (Revelation 2:7).

As some have earth in their ears—so others have a stone in their hearts! They make 'their hearts as an adamant stone, lest they should hear' (Zechariah 7:12). The ministers of Christ therefore must be frequently brandishing the sword of the Spirit and striking at men's sins, that, if possible, they may at last pierce the heart of stone! When the earth is scorched with the sun, it is so hard and crusted, that one shower of rain will not soften it. There must be shower after shower before it will be either moist or fertile. Such a hardened piece, is the heart of man naturally. It is so stiffened with the scorchings of lust, that there must be 'precept upon precept' (Isaiah 28:10). Our doctrine must 'distill as the dew, as the small rain on the tender herb, and as the showers upon the grass' (Deuteronomy 32:2).

[6] Christ's ministers, according to the example of their Lord and Master, should take all occasions of doing good, not only in regard of God's glory—but their own comfort. What triumph is it, and cause for gladness, when a minister can say on his deathbed, 'Lord, I have done the work which you gave me to do'—I have been laboring for souls! When a minister comes to the mount of glory, the heavenly mount, it will be a great comfort to him that he has been so often upon the preaching mount. Certainly if the angels in heaven rejoice at the conversion of a sinner (Luke 15:7,10), how shall that minister rejoice in heaven over every soul that he has been instrumental to convert! As it shall add a member to Christ's body, so a jewel to a minister's crown. 'Those who are wise', or as the original carries it, 'those who are teachers shall shine (not as lamps or candles, but) as stars (Daniel 12:3); not as planets—but as fixed stars in the firmament of glory forever!

And though 'Israel is not gathered'—yet shall God's ministers 'be glorious in the eyes of the Lord' (Isaiah 49:5). God will reward them not according to their success—but their diligence. When they are a 'savor of death' to men—yet they are a 'sweet savor' to God. In an orchard the laborer who plants a tree is rewarded, as well as he who fells a tree. The doctor's bill is paid, even though the patient dies.

First, let me crave liberty to speak a word to the Elishas—my honored brethren in the ministry. You are engaged in a glorious service. God has put great renown upon you. He has entrusted you with two most precious jewels—his truths and the souls of his people. Never was this honor conferred upon any angel—to convert souls! What princely dignity can parallel this? The pulpit is higher than the throne, for a true minister represents no less than God himself. 'As though God did beseech you by us, we beg you in Christ's stead—be reconciled to God' (2 Corinthians 5:20). Give me permission to say as the apostle, 'I magnify my office' (Romans 11:13). Whatever our persons are—the office is sacred. The Christian ministry is the most honorable employment in the world. Jesus Christ has graced this calling by his entering into it. Other men work in their trade; but ministers work with God. 'We are laborers together with God' (1 Corinthians 3:9). O high honor! God and his ministers have one and the same work. They both negotiate about souls. Let the sons of the prophets wear this as their crown and diadem!

But while I tell you of your dignity—do not forget your duty. Imitate this blessed pattern in the text, 'When Jesus saw the crowds—He opened His mouth and began to teach them'. He took all occasions of preaching. Sometimes he taught in the temple (Mark 14:49); sometimes in a ship (Mark 4:1), and here, upon the mount. His lips were a tree of life which fed many. How often did he neglect his food—that he might feast others with his doctrine! Let all the ministers of Christ tread in his steps! Make Christ not only your Savior—but your example. Allow no opportunities to slip away, wherein you may be helpful to the souls of others. Be not content to go to heaven yourselves—but be such shining lamps, that you may light others to heaven with you. I will conclude with that of the apostle: 'Therefore, my beloved brethren, be steadfast, unmoveable, always abounding in the work of the Lord, forasmuch as you know that your labor is not in vain in the Lord' (1 Corinthians 15:58).

Secondly, let me turn myself to the FLOCK of God. If ministers must take all opportunities to preach—you must take all opportunities to hear. If there were twice or thrice a week a certain sum of money to be distributed to all comers, then people would resort there. Now think thus with yourselves— when the Word of God is preached, the bread of life is distributed, which is more precious than 'thousands of gold and silver' (Psalm 119:72). In the Word preached, heaven and salvation is offered to you. In this field, the pearl of great price is hidden. How should you 'flock like doves' to the windows of the sanctuary (Isaiah 60:8)! We read the gate of the temple was called 'beautiful' (Acts 3:2). The gate of God's house is the beautiful gate. Lie at 'these posts of wisdom's doors' (Proverbs 8 34).

Not only hear the Word preached—but ENCOURAGE those ministers who do preach, by liberal maintaining of them. Though I hope all who have God's Urim and Thummim written upon them, can say, as the apostle, 'I seek not what is yours—but you' (2 Corinthians 12:14)—yet that scripture is still canonical, 'So has the Lord ordained, that those who preach the gospel, should live of the gospel' (1 Corinthians 9:14). Are not laborers in a vineyard, maintained by their labors? The apostle puts the question, 'Who plants a vineyard and does not eat the fruit of it? (1 Corinthians 9:7). Hypocrites love a cheap religion. They like a gospel which will cost them nothing. They are content—so long as they may have golden bags, to have wooden priests. How many by saving their purses—have lost their souls! Is it not pity, that the fire on God's altar should go out for lack of pouring in a little golden oil? David would not offer that to God, which cost him nothing (2 Samuel 24:24).

Encourage God's ministers by your fruitfulness under their labors. When ministers are upon the 'mount', let them not sow upon the rocks. What cost has God laid out upon this city! Never, I believe, since the apostles' times, was there a more learned, orthodox, powerful ministry than now. God's ministers are called stars (Revelation 1:20). In this city every morning a star appears, besides the bright constellation on the Lord's Day. Oh you that feed in the green pastures of ordinances—be fat and fertile. You who are planted in the courts of God, flourish in the courts of God (Psalm 92:13). How sad will it be with a people, who shall go laden to hell with Gospel blessings! The best way to encourage your ministers is to let them see the travail of their souls in your new birth. It is a great comfort when a minister not only woos souls—but wins souls! 'He who wins souls is wise' (Proverbs 11:30). This is a minister's glory. 'For what is our joy, or crown of rejoicing? Are not you our crown?' (1 Thessalonians 2:19). A successful preacher wears two crowns, a crown of righteousness in heaven, and a crown of rejoicing here upon earth. 'Are not you our crown?'

Encourage your ministers by praying for them. Their work is great. It is a work which will take up their head and heart. It is a work fitter for angels—than men. 'Who is sufficient for these things?' (2 Corinthians 2:16). Oh pray for them! Christ indeed, when he ascended the mount and was to preach, needed none of the people's prayers for him. He had a sufficient stock—the divine nature to supply him. But all his under-officers in the ministry need prayer. If Paul, who abounded in the graces of the Spirit and supernatural revelations, begged prayer (1 Thessalonians 5:25), then surely those ministers need prayer, who do not have such revelations.

And pray for your ministers that God will direct them what to preach, that he will cut out their work for them. 'Go preach . . . the preaching that I bid you' (Jonah 3:2). It is a great matter to preach suitable truths; there are 'acceptable words' (Ecclesiastes 12:10).

Pray that God will go forth with their labors—or else 'they toil and catch nothing'. God's Spirit must fill the sails of our ministry. It is not the hand which scatters the seed, which makes it spring up—but the dews and influences of heaven. So it is not our preaching—but the divine influence of the Spirit, which makes grace grow in men's hearts. We are but pipes and organs. It is God's Spirit blowing through us, which makes the preaching of the Word by a divine enchantment—allure souls to Christ. Ministers are but candles—to light you to Christ. The Spirit is the loadstone—to draw you. All the good done by our ministry is 'due to the Lord's excellent and effectual working' (Bucer).

Oh then pray for us, that God will make his work prosper in our hands. This may be one reason why the Word preached does not profit more—because people do not pray more. Perhaps you complain the tool is dull—the minister is dead and cold. You should have whetted and sharpened him by your prayer! If you would have the door of a blessing opened to you through our ministry, you must unlock it by the key of prayer!

4. The Sermon

Having done with the occasion of the sermon—I come now to the sermon itself. 'Blessed are the poor in spirit'. Christ does not begin his Sermon on the Mount, as the Law was delivered on the mount—with commands and threatenings, the trumpet sounding, the fire flaming, the earth quaking, and the hearts of the Israelites shaking for fear! But our Savior (whose lips 'dropped as the honeycomb') begins with promises and blessings. So sweet and ravishing was the doctrine of this heavenly Orator, that, like music, it was able to charm the most savage natures, yes, to draw hearts of stone to him!

To begin then with this first word, 'Blessed'—or 'Happy'. If there be any blessedness in knowledge, it must needs be in the knowledge of blessedness. For the illustration of this, I shall lay down two principles:

The fullness of blessedness, lies in the future.

That the godly are in some sense already blessed.

A. The fullness of blessedness, lies in the future! The people of God meet with many knotty difficulties and sinking discouragements in the way of religion. Their march is not only tedious, but dangerous, and their hearts are ready to despond. It will not be amiss therefore to set the crown of blessedness before them—to animate their courage and to inflame their zeal. How many scriptures bring this olive-branch in their mouth—the tidings of eternal blessedness to believers! 'Blessed is that servant whom his Lord, when he comes, shall find so doing' (Matthew 24:46). 'Come, you who are blessed by my Father' (Matthew 25:34). Blessedness is the perfection of a rational creature. It is the whetstone of a Christian's industry, the height of his ambition, the flower of his joy. Blessedness is the desire of all men. Aquinas calls it the 'ultimate end'. This is the 'bulls-eye' which every man aims to hit; to this center all the lines are drawn.

In what does blessedness (happiness) consist? Millions of men mistake both the nature of blessedness, and the way there. Some of the learned have set down two hundred and eighty eight different opinions about blessedness, and all have shot wide of the mark. I shall show wherein it does not consist, and then wherein it does consist.

(1) Wherein blessedness does NOT consist.

It does not lie in the acquisition of worldly things. Happiness cannot by any art or chemistry, be extracted from the world. Christ does not say, 'Blessed are the rich', or 'Blessed are the noble.' Yet too many idolize these things. Man, by the fall, has not only lost his crown—but his wisdom. How ready is he to terminate his happiness in external worldly things! Which makes me call to mind that definition which some of the heathen philosophers give of blessedness, that it was to have a sufficiency of subsistence and to thrive well in the world. And are there not many who pass for Christians, who seem to be of this philosophical opinion? If they have but worldly accommodations, they are ready to sing a requiem to their souls and say with that brutish fool in the gospel, 'Soul, you have much goods laid up for many years, take your ease . . .' (Luke 12:19).

'What is more shameful', says Seneca, 'than to equate the rational soul's good with that which is irrational.' Alas, the tree of blessedness does not grow in an earthly paradise. Has not God 'cursed the ground' because of sin? (Genesis 3:17). Yet many are digging for happiness here—as if they would fetch a blessing out of a curse! A man may as well think to extract oil out of a flint, or fire out of water—as blessedness out of earthly things.

King Solomon had more worldly things, than any man. He was the most magnificent prince who ever held the scepter. For his parentage: he sprang from the royal line, not only that line from which many kings came—but of which Christ himself came. Jesus Christ descended from Solomon's line and race, so that for heraldry and nobility none could show a fairer coat of arms. For the situation of his palace: it was in Jerusalem, the princess and paragon of the earth. Jerusalem, for its renown, was called 'the city of God'. It was the most famous metropolis in the world. For wealth: his crown was hung full of jewels. He had treasures of gold and of pearl and 'made silver to be as common as stones' (1 Kings 10:27). For worldly joy: he had the flower and quintessence of all delights—sumptuous fare, stately edifices, vineyards, farms, all sorts of music to enchant and ravish the senses with joy. If there were any rarity—it was present in king Solomon's court. Thus did he bathe himself in the perfumed waters of pleasure.

For wisdom: he was the oracle of his time. When the queen of Sheba came to pose him with hard questions, he gave a solution to all her queries (1 Kings 10:3). He had a key of knowledge to unlock nature's dark cabinet, so that if wisdom had been lost, it might have been found here, and the whole world might have lighted their understanding at Solomon's lamp! He was an earthly angel, so that a carnal eye surveying his glory would have been ready to imagine that Solomon had entered into that paradise out of which Adam was once driven, or that he had found another as good. Never did the world cast a more smiling aspect upon any man. Yet when he comes to give his impartial verdict, he tells us that the world has 'vanity' written upon its frontispiece, and all those golden delights he enjoyed, were but a painted felicity—a glorious misery! 'Behold! All was vanity!' (Ecclesiastes 2:8). Happiness is too noble and delicate a plant, to grow in this world's soil.

That blessedness does not lie in external worldly things—I shall prove by these five demonstrations:

[1] Those things which are not commensurate to the desires of the soul, can never make a man blessed. Transitory worldly things, are not commensurate to the desires of the soul—therefore they cannot render him blessed. Nothing on earth can satisfy the soul's desires!

'He who loves silver, shall not be satisfied with silver' (Ecclesiastes 5:10). Riches are unsatisfying:

Because they are not real. The world is called a 'fashion' (1 Corinthians 7:31). The word in the Greek signifies an apparition. Riches are but painted over. They are like paint, which glitters a little in our eyes—but at death all this paint will be worn off. Riches are but sugared lies, pleasant deceits, like a gilded cover which has not one leaf of true happiness bound up in it.

Because they are not suitable. The soul is a spiritual thing; riches are of an earthly extract—how can these fill a spiritual substance? A man may as well fill his treasure chest with sunshine, as his heart with gold. If a man were crowned with all the delights of the world, nay, if God should build a house for him among the stars—yet the restless eye of his unsatisfied mind would be looking still higher. He would be prying beyond the heavens for some hidden rarities which he thinks he has not yet attained to! So unquenchable is the thirst of the soul—until it comes to bathes in the river of life and to center upon true blessedness.

[2] That which cannot quiet the heart in a storm—cannot entitle a man to blessedness. A great accumulation of earthly things, cannot rock the troubled heart quiet. Therefore they cannot make one blessed or truly happy. If the heart is wounded—can we pour wine and oil into this wound? If God sets conscience to work, and it flies in a man's face, can worldly comforts take off this angry fury? Is there any harp to drive away the 'evil spirit'? Outward things can no more cure the agony of conscience than a silken stocking can cure a gouty foot. When Saul was 'greatly distressed' (1 Samuel 28:15), could all the jewels of his crown comfort him? If God is angry, whose 'fury is poured out like fire, and the rocks are thrown down by him' (Nahum 1:6), can a wedge of gold be a screen to keep off this fire? 'They shall cast their silver in the streets; their silver and their gold shall not be able to deliver them in the day of the wrath of the Lord' (Ezekiel 7:19). King Belshazzar was carousing and partying. 'He drank wine in the golden vessels of the temple' (Daniel 5:3)—but when the fingers of a man's hand appeared, 'his countenance was changed' (verse 6), his wine grew sour, his feast was spoiled with that dish, which was served in upon the wall. The things of the world will no more keep out trouble of spirit—than a paper shirt will keep out a bullet!

[3] That which is but 'temporary' cannot make one blessed. All things under the sun are but 'temporary', therefore they cannot enrich with blessedness. Worldly delights are like those foods which are fresh at first—and then presently grow stale or rot. 'The world passes away' (1 John 2:17). Worldly delights are winged. They may be compared to a flock of birds in the garden—which stay a little while—but when you come near to them—they take their flight and are gone! So 'riches make themselves wings; they fly away as an eagle toward heaven' (Proverbs 23:5). They are like a meteor which blazes—but soons burns out. They are like a castle made of snow, lying under the fiery beams of the sun. Augustine says of himself, that when any preferment smiled upon him, he was afraid to accept of it lest it should on a sudden give him the slip. Outward comforts are like tennis balls which are bandied up and down from one to another. Had we the longest lease of worldly comforts, it would soon be run out. Riches and honor are constantly in flight; they pass away like a swift stream, or like a ship that is going full sail. While they are with us—they are going away from us. They are like a bouquet of flowers—which withers while you are smelling it. They are like ice—which melts away while it is in your hand. The world takes its salute and farewell together.

[4] Those things which do more vex than comfort—cannot make a man blessed. Such are all things under the sun, therefore they cannot have blessedness affixed to them. As riches are compared to wind—to show their vanity(Hosea 12:1); so they are compared to thorns—to show their vexation(Matthew 13:17). Thorns are not more apt to tear our garments, than riches to tear our hearts. They are thorns in the gathering—and they prick with anxious care. They pierce the head with care of getting, so they wound the heart with fear of losing. God will have our sweetest wine run into dregs; yes, and taste of a musty cask too—that we may not think that earthly things are the wine of paradise.

[5] Those things which (if we have nothing else) will make us cursed, cannot make us blessed. The sole enjoyment of worldly things will make us cursed, therefore it is far from making us blessed. 'Riches are kept for the hurt of the owner' (Ecclesiastes 5:13). Riches to the wicked are fuel for pride: 'Your heart is lifted up because of your riches' (Ezekiel 28:5). Riches to the wicked are fuel for lust: 'when I had fed them to the full, they then committed adultery' (Jeremiah 5:7). Riches are a snare: 'But those who will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in perdition' (1 Timothy 6:9). How many have pulled down their souls—to build up an estate! A ship may be so laden with gold that it sinks. Just so, many a man's gold has sunk him to hell. The rich sinner seals up money in his bag—and God seals up a curse with it! 'Woe to him who ladens himself with thick clay' (Habakkuk 2:6). Augustine says that Judas for money sold his salvation—and with that same money, the Pharisees bought their damnation. So we see that happiness is not to be fetched out of the earth. Those who go to the creature for blessedness go to the wrong box.

If blessedness does not consist in externals—then let us not place our blessedness here. This is to seek the living among the dead. As the angel told Mary concerning Christ, 'He is not here, he is risen' (Matthew 28:6), so I may say of blessedness, 'It is not here, it is risen; it is in a higher region!' How do men thirst after the world, as if the pearl of blessedness hung upon an earthly crown! 'O,' says one, 'if I had but such an estate—then I would be happy! Had I but such a comfort, then I would sit down satisfied!' Well, God gives him that comfort and lets him suck out the very juice of it—but, alas, it falls short of his expectation. It cannot fill the emptiness and longing of his soul which still cries 'Give, give' (Proverbs 30:15).

This is like a sick man, who says, 'If I had but such a food, I could eat it.' But when he has it, his stomach is nauseated, and he can hardly endure to smell it. God has put not only an emptiness—but bitterness into the creature, and it is good for us that there is no perfection here, that we may raise our thoughts higher to more noble and generous delights. Could we distill and draw out the quintessence of the creature, we would say as once the emperor Severus said, who grew from a low estate to be head of the greatest empire in the world: 'I have run through all conditions—yet could never find full contentment.'

To such as are cut short in their allowance, whose cup does not overflow, remember that these outward comforts cannot make you blessed. You might live rich and die cursed. You might treasure up an estate, and God might treasure up wrath. Do not be perplexed about those things the lack of which cannot make you miserable, nor the enjoyment make you blessed.

(2) Having shown wherein blessedness does not consist, I shall next show wherein it DOES consist. Blessedness consists in the fruition of the chief good.

True blessedness consists in fruition; there must not be only possession—but fruition. A man may possess an estate—yet not enjoy it. He may have the dominion of it—but not the comfort, as when he is in a sickness, or under the predominance of melancholy. But in true blessedness there must be a sensible enjoyment of that which the soul possesses.

True blessedness lies in the fruition of the chief good. It is not every good which makes a man blessed—but it must be the supreme good—and that is God. 'Happy is that people whose God is the Lord' (Psalm 144:15). God is the soul's rest (Psalm 116:7). Now, that only in which the soul acquiesces and rests—can make it blessed. The circle, as is observed in mathematics, is of all others the most perfect figure, because the last point of the figure ends in that first point where it began. So, when the soul meets in God, whence it sprang as its first original, then it is completely blessed. That which makes a man blessed must have fixed qualifications or ingredients in it—and these are found nowhere but in God—the chief good.

In true blessedness there must be something better. That which fills with blessedness, must be such a good as is better than a man's self. If you would ennoble a piece of gold, it must be by putting something to it which is better than silver, as by adding a diamond to it. So that which ennobles the soul and enriches it with blessedness, must be by adding something to it which is more excellent than the soul, and that alone is God. The world is below the soul; it is but the soul's footstool; therefore it cannot crown it with happiness.

Another ingredient of true blessedness, is delectability. That which brings blessedness must have a delicious taste in it, such as the soul is instantly ravished with. Delight and quintessence of joy must be in it. And where can the soul suck those pure comforts which amaze it with wonder, and crown it with delight—but in God? 'In God', says Augustine, 'the soul is delighted with such sweetness as enraptures it!' The love of God is a honeycomb which drops such infinite sweetness and satisfaction into the soul as is 'unspeakable and full of glory.' (1 Peter 1:8). A kiss from God's mouth puts the soul into a divine ecstasy, so that now it cries out, 'It is good to be here!'

Another ingredient in blessedness is plenty. That which makes a man blessed—must not be scanty. It is a full draught which quenches the soul's thirst; and where shall we find plenty but in Deity? 'You shall make them drink of the river of your pleasures' (Psalm 36:8); not drops but rivers! The soul bathes itself and is laid, as it were, steeping in the water of life! The river of paradise overflows and empties its silver streams into the souls of the blessed!

In true blessedness there must be variety. Plenty without variety—is apt to nauseate. In God there is 'all fullness'. (Colossians 1:19). What can the soul desire—but it may be had in the chief good? God is 'the good in all good things'. He is a sun, a shield, a portion, a fountain, a rock of strength, a horn of salvation. In God there is a convergence of all excellencies. There are every moment—fresh beauties and delights springing from God.

To make up blessedness there must be perfection; the joy must be perfect, the glory perfect. 'Spirits of just men made perfect' (Hebrews 12:23). Blessedness must run through the whole. If there is the least defect, it destroys the nature of blessedness; as the least symptom of a disease takes away the well-being and right temperature of the body.

True blessedness must have eternity stamped on it. Blessedness is a fixed thing; it admits of no change or alteration. God says of every child of his, 'I have blessed him—and he shall be blessed!' As the sunshine of blessedness is 'without clouds', so it never sets. 'I give unto them eternal life' (John 10:28). 'And so shall we ever be with the Lord' (1 Thessalonians 4:17). Eternity is the highest link of blessedness! Thus we have seen that this diamond of blessedness is only to be found in the Rock of Ages. 'Blessed are the people whose God is the Lord.' 'There remains a rest for the people of God' (Hebrews 4:9).

Revolve this truth often in your mind. There are many truths which swim in the brain, which do not sink into the heart—and those do us no good. Chew the cud! Let a Christian think seriously with himself, 'there is a blessedness feasible and I am capable of enjoying it—if I do not lay bars in the way and block up my own happiness. Though within I see nothing but guilt, and without nothing but curses—yet there is a blessedness to be had, and to be had for me too in the use of means.'

The serious meditation on this, will be a forcible argument to make the sinner break off his sins by repentance, and sweat hard until he finds the golden mine of blessedness. I say—it would be the break-neck of sin! How would a man offer violence to himself by mortification, and to heaven by supplication, that at last he may arrive at this state of blessedness! What! is there a crown of blessedness to be set upon my head! A crown hung with the jewels of honor, delight, magnificence! A crown reached out by God himself! And shall I hazard all this—by sin! Can the pleasure of sin countervail the loss of all this blessedness! What more powerful motive to repentance than this—Sin will rob me of the blessing!

If a man knew certainly that a king would settle all his crown revenues on him after a term of years, would he offend that regal Majesty and cause him to reverse or alter his will? There is a blessedness promised to all who live godly. 'This is the promise he has promised us—even eternal life' (1 John 2:25). We are not excluded—but may come in for a child's part. Now shall we, by living in sin—provoke God and forfeit this blessedness? O what madness is this! Well may the apostle call them 'foolish and hurtful lusts' (1 Timothy 6:9), because every lust does what it can—to cut off the mercy and block up the way to happiness. Every sin may be compared to the 'flaming sword', which shuts the heavenly paradise—so that the sinner cannot enter.

Let us so conduct ourselves—that we may express to others that we do believe a blessedness to come—and that is by seeking an interest in God. For the beams of blessedness shine only from his face. It is our union with God, the chief good—which makes us blessed. Oh, let us never rest until we can say, 'This God is our God forever and ever' (Psalm 48:14). Most men think because God has blessed them with an estate, therefore they are blessed. Alas, God often gives these worldly things in anger. 'God grants a thing when he is angry—which he does not will to give when he is tranquil.' God often loads his enemies with gold and silver—the weight whereof sinks them into hell. Oh, let us pant after heavenly things! Let us get our eyes fixed, and our hearts united to God, the supreme good.

Let us proclaim to the world that we do believe a blessedness to come—by living blessed lives; walk as befits the heirs of blessedness. A blessed crown, and a cursed life—will never agree. Many tell us they are bound for heaven—but they steer their course a quite contrary way. The Devil is their pilot, and they sail hell-ward, as if a man should say he were going a voyage to the east—but sails quite westward. The drunkard will tell you he hopes for blessedness—but he sails another way. You must go weeping to heaven, not reeling. The unclean person talks of blessedness—but he is fallen into that 'deep ditch' (Proverbs 23:27), where he is like sooner to find hell than heaven. A beast may as well be made an angel—as an unclean person in his leprosy, can enter into the paradise of God. The covetous person (of whom it may be said, 'he is a worm and no man', for he is ever creeping in the earth) yet would lay a claim to blessedness; but can earth ascend? Shall a lump of clay be made a bright star in the firmament of glory? Be assured they shall never be blessed—who bless themselves in their sins. 'If,' says God, 'the sinner blesses himself in his heart, saying, I shall have peace, though I walk in the imagination of my heart, to add drunkenness to thirst' —the Lord will not spare him—but then the anger of the Lord and his jealousy shall smoke against that man, and the Lord shall blot out his name under heaven' (Deuteronomy 29:19). A man can no more extract blessedness out of sin—than he can suck health out of poison! O let us lead blessed lives, and so 'declare plainly that we seek a heavenly country' (Hebrews 11:14).

To you who have any good hope through grace, that you have a title to blessedness, let me say as the Levites did to the people, 'Stand up and bless the Lord your God forever and ever' (Nehemiah 9:5). What infinite cause have you to be thankful that the lot of free grace has fallen upon you! Though you had forfeited all—yet God has provided a haven of happiness, and he is carrying you there upon the sea of Christ's blood, with the gale of his Spirit blowing your sails! You are in a better condition through Christ, than when you had the robes of innocence upon you. God has raised you a step higher—by your fall. How many has God passed by—and looked upon you! There are millions who shall lie under the bitter vials of God's curses; whereas he will bring you into his banqueting-house, and pour out the flagons of wine, and feast you eternally with the delicacies of heaven! O adore free grace! Rejoice in this love of God towards you. Spend and be spent for the Lord. Dedicate yourselves to him in a way of resignation, and lay out yourselves for him in a way of thanksgiving. Never think you can do enough—for that God who will shortly set you ashore in the land of heavenly promise!

B. The godly are in some sense already blessed

I proceed now to the second premise—that the godly are in some sense already blessed. The saints are blessed not only when they arrive in heaven—but also while they are travelers to glory. They are blessed before they are crowned. This seems a paradox to flesh and blood. What, reproached and maligned—yet blessed! A man who looks upon the children of God with a carnal eye and sees how they are afflicted, and like the ship in the gospel which was 'covered with waves' (Matthew 8:24), would think they were far from blessedness. Paul brings a catalogue of his sufferings: 'Thrice was I beaten with rods; once I was stoned, thrice I suffered shipwreck . . .' (2 Corinthians 11:24-26). And those Christians of the first magnitude, of whom the world was not worthy, 'had trial of cruel mockings and scourgings; they were sawn asunder; they were slain with the sword' (Hebrews 11:36, 37). What! Were all these during the time of their sufferings, blessed? A carnal man would think, 'If this is to be blessed—God deliver me from it!'

But, however sense and reason give their vote, our Savior Christ pronounces the godly man to be blessed. Though he is a mourner, though he is a martyr—yet he is blessed. Job on the dunghill—was blessed Job. The saints are blessed when they are cursed. Shimei cursed David. 'He came forth and cursed him' (2 Samuel 16:5). Yet when he was cursed David, he was blessed David. The saints, though they are bruised—yet they are blessed. Not only shall they be blessed, they are now blessed. 'Blessed are the undefiled' (Psalm 19:1). 'Your blessing is upon your people' (Psalm 3:8).

How are the saints already blessed?

(1) In that they are enriched with heavenly blessings (Ephesians 1:3). They are 'partakers of the divine nature' (2 Peter 1:4), not by an incorporation into the divine essence—but by transformation into the divine likeness. This is blessedness begun. The new-born babe is said to have life in it—as well as he who is fully grown. Just so, the saints, who are partakers of the divine nature, have an incipient blessedness, though they have not arrived yet at perfection. Believers have the seed of God abiding in them (1 John 3:9). And this is a seed of blessedness. The flower of glory grows out of the seed of grace! Grace and glory differ not in kind—but degree. Grace is the root—glory is the fruit. Grace is glory in the dawning; glory is grace in the full meridian. Grace is the first link in the chain of blessedness. Now he who has the first link of the chain in his hand, has the whole chain. The saints have the Spirit of God in them, 'The Holy Spirit, who dwells in us' (2 Timothy 1:14). How can the blessed Spirit be in a man—and he not blessed? A godly man's heart is a paradise, planted with the choicest fruit—and God himself walks in the midst of this paradise—so the man must be blessed!

(2) The saints are already blessed—because their sins are not imputed to them. 'Blessed is the man to whom the Lord does not impute iniquity' (Psalm 32:2). God's not imputing iniquity, signifies God's making of sin not to be. It is as if the man had never sinned. The debt book is crossed out in Christ's blood, and if the debtor owes ever so much—yet if the creditor crosses out the book, it is as if he had never owed anything. God's not imputing sin signifies that God will never call for the debt; or, if it should be called for, it shall be hidden out of sight. 'In those days the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found' (Jeremiah 50:20). Now such a man who has not sin imputed to him, is blessed, and the reason is, because if sin is not imputed to a man, then the curse is taken away; and if the curse be taken away, then he must needs be blessed!

(3) The saints are already blessed—because they are in covenant with God. This is clear by comparing two scriptures: 'I will be their God', (Jeremiah 31:33), and 'Happy is that people whose God is the Lord' (Psalm 144:15). This is the crowning blessing, to have the Lord for our God. Impossible it is to imagine that God should be our God—and we not be blessed.

This sweet word, 'I will be your God', implies propriety—that all that is in God, shall be ours! His love is ours, his Spirit ours, his mercy ours. It implies all relations. It implies the relation of a father, 'I will be a father unto you' (2 Corinthians 6:18). The sons of a prince are happy. How blessed are the saints who are of true royal blood? It implies the relation of a husband, 'Your Maker is your husband' (Isaiah 54:5). The spouse, being contracted to her husband, is happy by having an interest in all that he has. The saints being contracted by faith are blessed, though the marriage supper is kept for heaven. It implies terms of friendship. Those who are in covenant with God are favorites of heaven. 'Abraham my friend' (Isaiah 41:8). It is counted a subject's happiness to be in favor with his prince, though he may live a ways from court. How happy must he needs be—who is God's favorite!

(4) The saints are already blessed because they have a guarantee of heaven; as, on the contrary, the unbeliever has a guarantee of hell, and is said to be already condemned. 'He who believes not, is condemned already' (John 3:18). He is as sure to be condemned, as if he were condemned already. So he who has heaven laid up for him, may be said to be already blessed. A man that has the guarantee of a house, after a short lease is run out—he looks upon that house—as his already. 'This house,' says he, 'is mine.' So a believer has a guarantee of heaven after the lease of life has run out, and he can say at present, 'Christ is mine and glory is mine!' He has a title to heaven, and he is a blessed man who has a title to show; more—faith turns the promise, into a possession!

(5) The saints are already blessed because they have the first-fruits of blessedness here. We read of the pledge of the Spirit, and the seal of the Spirit (2 Corinthians 1:22), and the first-fruits of the Spirit (Romans 8:23). Heaven is already begun in a believer. 'The kingdom of God is peace and joy in the Holy Spirit' (Romans 14:17). This kingdom is in a believer's heart (Luke 17:21). The people of God have a foretaste of blessedness here. As Israel tasted of the grapes before they actually possessed Canaan, so the children of God have those secret incomes of the Spirit, those smiles of Christ's face, those kisses of his lips, those love-tokens—and they think themselves sometimes in heaven. Oftentimes the Comforter is let down to the soul in an ordinance, and now the soul is in the suburbs of Jerusalem above. A Christian sees heaven by faith, end tastes it by joy; end what is this, but blessedness?

(6) The saints may be said in this life to be blessed, because all things tend to make them blessed. 'All things work together for good to them that love God' (Romans 8:28). We say to him that has everything falling out for the best, You are a happy man. The saints are very happy, for all things have a tendency to their good. Prosperity does them good; adversity does them good. Nay, sin turns to their good. Every trip makes them more watchful. Their maladies are their medicines. Are not they happy people that have every wind blowing them to the right port?

(7) A saint may be said to be blessed, because part of him is already blessed. He is blessed in his head; Christ, his head, is in glory; Christ and believers make one mystical body; their head is gotten into heaven.

See the difference between a wicked man and a godly. Let a wicked man have ever so many comforts—still he is cursed. Let a godly man have ever so many crosses—still he is blessed. Let a wicked man have the 'candle of God shining' on him (Job 29:3), let his way be so smooth that he meets with no rubs; let him have success—yet still there is a curse upon him. You may read the sinner's inventory (Deuteronomy 28:16, 17, 18). He is not more full of sin—than he is of a curse. Though perhaps he blesses himself in his wickedness—yet he is heir to God's curse. All the curses of the Bible are his portion, and at the day of death this portion is sure to be paid. But a godly man in the midst of all his miseries is blessed. He may be under the cross—but not under a curse!

It shows the privilege of a believer. He not only shall be blessed—but he is blessed! Blessedness has begun in him. 'You are blessed of the Lord' (Psalm 115:15). Let the condition of the righteous be ever so sad—yet it is blessed. He is blessed in affliction, 'Blessed is he whom you chasten' (Psalm 94:12). He is blessed in poverty, 'poor in the world, rich in faith' (James 2:5). He is blessed in disgrace, 'The spirit of glory and of God rests upon you' (1 Peter 4:14). This may be a cordial to the fainting Christian; he is blessed both in life and death! Satan cannot supplant him of the blessing.

How may this take away murmuring and melancholy from a child of God! Will you repine and be sad—when you are blessed? Esau wept because he lost the blessing. 'Bless me, even me also, O my father, and Esau lifted up his voice and wept' (Genesis 27:38). But shall a child of God be immoderately cast down when he has the blessing? How evil it is to be blessed, and yet murmur!

What an encouragement is this to godliness! We are all ambitious of a blessing, then let us espouse true religion. 'Blessed is the man who fears the Lord' (Psalm 112:1). But you will say, "This way is everywhere spoken against." It does not matter, seeing this is the way to get a blessing. Suppose a rich man should adopt another for his heir, and others should reproach him—he does not care as long as he is heir to the grand estate. So, what though others may reproach you for your piety—as long as it entails a blessing on you; the same day you become godly, you become blessed.

Having spoken of the general notion of blessedness, I come next to consider the subjects of this blessedness, and these our Savior has described to be the poor in spirit, the mourners, etc. But before I touch upon these, I shall attempt a little preface upon this sermon of the beatitudes.

1. Observe the divinity in this sermon, which goes beyond all philosophy. The philosophers say that one contrary expels another; but here one contrary begets another. Poverty is accustomed to expel riches—but here poverty begets riches, for how rich are those who have a kingdom! Mourning is accustomed to expel joy—but here mourning begets joy—'they shall be comforted'. Water is accustomed to quench the flame—but the water of tears kindles the flame of joy. Persecution is accustomed to expel happiness—but here it makes happy—'Blessed are those who are persecuted'. These are the sacred paradoxes in our Savior's sermon.

2. Observe how Christ's doctrine and the opinion of carnal men differ. They think, 'Blessed are the rich.' The world would count him blessed who could have Midas' wish—that all that he touched might be turned into gold. But Christ says, 'Blessed are the poor in spirit'. The world thinks, 'Blessed are they on the pinnacle!' But Christ pronounces them blessed, who are in the valley. Christ's reckonings and the world's reckonings—do not agree.

3. Observe the nature of true religion. Poverty leads the van, and persecution brings up the rear. Every true saint is heir to the cross! Some there are, who would be thought religious, displaying Christ's colors by a glorious profession—but to be 'poor in spirit' and 'persecuted'—they cannot take down this bitter pill. They would wear Christ's jewels—but waive his cross! These are strangers to true religion.

4. Observe the certain connection between grace and its reward. Those who are 'poor in spirit' shall have the 'kingdom of God'. They are as sure to go to heaven, as if they were in heaven already. Our Savior would encourage men to piety—by sweetening commands with promises. He ties duty and reward together. As Apelles painted Helena richly drawn in costly and glorious apparel, hung all over with orient pearl, and precious stones; so our Lord Christ, having set down several qualifications of a Christian, 'poor in spirit', 'pure in heart', etc.' draws these heavenly virtues in their fair colors of blessedness, and sets the magnificent crown of reward upon them—that by this brilliance, he might the more set forth their unparalleled beauty, and entice holy love.

5. Observe hence the chain of the graces: poor in spirit, meek, merciful, etc. Where there is one grace—there is all. We may say of the graces of the spirit—they are linked and chained together. He that has poverty of spirit—is a mourner. He who is a mourner—is meek. He who is meek—is merciful, etc. The Spirit of God plants in the heart a habit of all the graces. The graces of the Spirit are like a row of pearls which hang together upon the string of piety, and serve to adorn Christ's bride. This I note, to show you a difference between a hypocrite and a true child of God. The hypocrite flatters himself with a pretense of grace—but in the meantime he does not have a habit of all the graces. He does not have poverty of spirit, nor purity of heart; whereas a child of God has the habit of all the graces in his heart. These things being premised, I come in particular to those heavenly dispositions of soul to which Christ has affixed blessedness. And the first is Poverty of Spirit: 'Blessed are the poor in spirit'.

Poverty of Spirit

"Blessed are the poor in spirit, for theirs is the kingdom of heaven." Matthew 5:3

Some are of opinion, that this was the first sermon which ever Christ gave, therefore it may challenge our best attention. 'Blessed are the poor in spirit'. Our Lord Christ, beginning to raise a high and stately fabric of blessedness, lays the foundation of it low—in poverty of spirit. But all poverty is not blessed. I shall use a fourfold distinction.

1. I distinguish between 'poor in estate', and 'poor in spirit'. There are the Devil's poor. They are both poor and wicked—whose clothes are not more torn than their conscience. There are some whose poverty is their sin, who through improvidence or excess have brought themselves to poverty. These may be poor in estate—but not poor in spirit.

2. I distinguish between 'spiritually poor' and 'poor in spirit'. He who is without grace is spiritually poor—but he is not poor in spirit; he does not know his own beggary. 'You know not, that you are poor' (Revelation 3:17). He is in the worst sense poor—who has no sense of his poverty.

3. I distinguish between 'poor-spirited' and 'poor in spirit'. They are said to be poor-spirited who have mean, base spirits, who act below themselves. Such are those misers, who having great estates—yet can hardly afford themselves bread; who live sneakingly, and are ready to wish their own throats cut, because they are forced to spend something in satisfying nature's demands. This Solomon calls an evil under the sun. 'There is an evil which I have seen under the sun—a man to whom God has given riches, so that he lacks nothing that he desires—yet God gives him not power to eat thereof' (Ecclesiastes 6:2). True religion makes no man a niggard. Though it teaches prudence—yet not sordidness.

Then there are those who act below themselves as they are Christians, while they sinfully comply and prostitute themselves to the desires of others; a base kind of metal that will take any stamp. They will for a piece of silver—part with the jewel of a good conscience. They will be of the popular religion. They will dance to the devil's pipe, if their superior commands them. These are poor-spirited but not poor in spirit.

4. I distinguish between poor in an evangelical sense—and poor in a popish sense. The papists give a wrong gloss upon the text. By 'poor in spirit', they understand those who, renouncing their estates, vow a voluntary poverty, living retiredly in their monasteries. But Christ never meant these. He does not pronounce them blessed—who make themselves poor, leaving their estates and callings—but such as are evangelically poor.

Well then, what are we to understand by 'poor in spirit'? The Greek word for 'poor' is not only taken in a strict sense for those who live upon charity—but in a more large sense, for those who are destitute as well of inward as outward comfort.Poor in spirit, then, signifies those who are brought to the sense of their sins, and seeing no goodness in themselves, despair in themselves and sue wholly to the mercy of God in Christ. Poverty of spirit is a kind of self-annihilation. 'The poor in spirit' (says Calvin) 'are those who see nothing in themselves—but fly to mercy for sanctuary.' Such an one was the publican: 'God be merciful to me a sinner' (Luke 18:13). Of this temper was Paul: 'That I may be found in Christ, not having my own righteousness' (Philippians 3:9). These are the poor, who are invited as guests to wisdom's banquet (Proverbs 7:3, 4).

Here several questions may be propounded.

[1] Why does Christ here begin with poverty of spirit? Why is this put in the forefront? I answer, Christ does it to show that poverty of spirit is the very basis and foundation of all the other graces which follow. You may as well expect fruit to grow without a root, as the other graces without poverty of spirit. Until a man is poor in spirit, he cannot mourn. Poverty of spirit is like the fire under the still, which makes the water drop from the eyes. When a man sees his own defects and deformities, and looks upon himself as undone—then he mourns after Christ. 'The springs run in the valleys' (Psalm 104:10). When the heart becomes a valley and lies low by poverty of spirit, now the springs of holy mourning run there. Until a man is poor in spirit, he cannot 'hunger and thirst after righteousness'. He must first be sensible of need, before he can hunger. Therefore Christ begins with poverty of spirit—because this ushers in all the rest.

[2] What is the difference between poverty of spirit, and humility? These are so alike that they have been taken one for the other. Chrysostom, by 'poverty of spirit', understands humility. Yet I think there is some difference. They differ as the cause and the effect. I think that poverty of spirit is the cause of humility, for when a man sees his need of Christ, and how he lives on the alms of free grace—this makes him humble. He who is sensible of his own vacuity and indigence, hangs his head in humility with the violet. Humility is the sweet spice which grows from poverty of spirit.

[3] What is the difference between poverty of spirit, and self-denial? I answer, in some things they agree, in some things they differ. In some things they agree; for the one who is poor in spirit is an absolute self-denier. He renounces all good opinion of himself. He acknowledges his dependence upon Christ and free grace.

But in some things they differ. The self-denier parts with the world for Christ; the poor in spirit parts with himself for Christ, that is—his own righteousness. The poor in spirit sees himself nothing without Christ; the self-denier will leave himself nothing for Christ. And thus I have shown what poverty of spirit is.

The words thus opened present us with this truth—that Christians must be poor in spirit. Or thus—poverty of spirit is the jewel which Christians must wear. As the best creature was made out of nothing; so when a man sees himself to be nothing, out of this nothing God makes a most beautiful creature. It is God's usual method to make a man poor in spirit—and then fill him with the graces of the Spirit. As we deal with a watch, we take it first to pieces, and then set all the wheels and pins in order—so the Lord first takes a man all to pieces, shows him his undone condition—and then sets him in frame.

The reasons are:

1 Until we are poor in spirit—we are not capable of receiving grace. He who is swollen with self-excellency and self-sufficiency—is not fit for Christ. He is full already. If the hand is full of pebbles—it cannot receive gold. The glass is first emptied, before you pour in wine. God first empties a man of himself, before he pours in the precious wine of his grace. None but the poor in spirit are within Christ's commission. 'The Spirit of the Lord God is upon me; he has sent me to bind up the broken-hearted' (Isaiah 61:1), that is, such as are broken in the sense of their unworthiness.

2. Until we are poor in spirit—Christ is never precious. Until we see our own wants, we never see Christ's worth. Poverty of spirit is salt and seasoning, which makes Christ relish sweet to the soul. Mercy is most welcome to the poor in spirit. He who sees himself clad in filthy rags (Zechariah 3:4,5), what will he give for change of raiment, the righteousness of Christ! What will he give to have the fair mitre of salvation set upon his head! When a man sees himself almost wounded to death—how precious will the balm of Christ's blood be to him! When he sees himself deep in arrears with God, and is so far from paying the debt that he cannot sum up the debt—how glad would he be for a surety! 'The pearl of great price' is only precious to the one who is poor in spirit. He who needs bread and is ready to starve, will have it whatever it cost. He will lay his garment to pledge; bread he must have—or he is undone! So to him who is poor in spirit, who sees his need of Christ—how precious is a Savior! Christ is Christ and grace is grace to him! He will do anything for the bread of life! Therefore will God have the soul thus qualified—to enhance the value and estimate of the Lord Jesus.

3. Until we are poor in spirit—we cannot go to heaven. 'Theirs is the kingdom of heaven'. Poverty of spirit tunes and prepares us for heaven. By nature a man is puffed up with self-esteem, and the gate of heaven is so narrow that he cannot enter. Now poverty of spirit lessens the soul; it pares off its superfluity, and now he is fit to enter in at the 'narrow gate'. The great rope cannot go through the eye of the needle—but let it be untwisted and made into small threads, and then it may. Poverty of spirit untwists the great rope. It makes a man little in his own eyes, and now an entrance shall be made unto him, 'richly into the everlasting Kingdom' (2 Peter 1:11). Through this temple of poverty, we must go into the temple of glory.

It shows wherein a Christian's riches consist, namely in poverty of spirit. Some think if they can fill their bags with gold—and then they are rich. But those who are poor in spirit, are the rich men. They are rich in poverty. This poverty entitles them to a kingdom! How poor are those who think themselves rich! How rich are those who see themselves poor! I call it the 'jewel of poverty'. There are some paradoxes in piety which the world cannot understand; for a man to become a fool that he may be wise (1 Corinthians 3:18); to save his life by losing it (Matthew 16:25); and by being poor to be rich. Carnal reason laughs at it—but 'Blessed are the poor in spirit, for theirs is the kingdom'. Then this poverty is to be striven for more than all riches. Under these rags, is hidden cloth of gold. Out of this carcass comes honey.

If blessed are the poor in spirit, then by the rule of contraries, cursed are the proud in spirit (Proverbs 16:5). There is a generation of men who commit idolatry with themselves; no such idol as self! They admire their own parts, moralities, self-righteousness; and upon this stock graft the hope of their salvation. There are many too good to go to heaven. They have commodities enough of their own growth, and they scorn to live upon the borrow, or to be indebted to Christ. These bladders the Devil has blown up with pride, and they are swelled in their own conceit; but it is like the swelling of a dropsy man whose bigness is his disease. Thus it was with that proud justiciary: 'The Pharisee stood and prayed, God, I thank you that I am not as other men are, extortioners, unjust, adulterers, or even as this publican; I fast twice in the week, I give tithes ...' (Luke 18:11). Here was a man setting up the topsail of pride; but the publican, who was poor in spirit, stood afar off and would not lift up so much as his eyes unto heaven—but smote upon his breast saying, 'God be merciful to me a sinner.' This man carried away the garland. 'I tell you' (says Christ) 'this man went down to his house justified rather than the other'. Paul, before his conversion, thought himself in a very good condition, 'touching the law, blameless' (Philippians 3:6). He thought to have built a tower of his own righteousness, the top whereof should have reached to heaven; but, at last, God showed him there was a crack in the foundation, and then he gets into the 'rock of ages'. 'That I may be found in him' (Philippians 3:9). There is not a more dangerous precipice than self-righteousness. This was Laodicea's temper: 'Because you say I am rich and I have need of nothing . . .' (Revelation 3:17). She thought she wanted nothing when indeed she had nothing. How many does this damn! We see some ships that have escaped the rocks—yet are cast away upon the sands; so some who have escaped the rocks of gross sins—yet are cast away upon the sands of self-righteousness; and how hard is it to convince such men of their danger! They will not believe but that they may be helped out of their dungeon with these rotten rags. They cannot be persuaded their case is so bad as others would make it. Christ tells them they are blind—but they are like Seneca's maid, who was born blind—but she would not believe it. The house, says she, is dark—but I am not blind. Christ tells them they are naked, and offers his white robe to cover them—but they are of a different persuasion; and because they are blind, they cannot see themselves naked. How many have perished by being their own saviors! O that this might drive the proud sinner out of himself! A man never comes to himself until he comes out of himself. And no man can come out, until first Christ comes in.

If poverty of spirit be so necessary—how shall I know that I am poor in spirit? By the blessed effects of this poverty, which are:

1. He who is poor in spirit—is weaned from himself. 'My soul is even as a weaned child' (Psalm 131:2). It is hard for a man to be weaned from himself. The vine catches hold of everything that is near, to prop itself upon. Just so, there is some bough or other a man would be catching hold of to rest upon. How hard is it to be brought quite off himself! The poor in spirit are divorced from themselves; they see they must go to hell without Christ. 'My soul is even as a weaned child'.

2. He who is poor in spirit—is a Christ-admirer. He has high thoughts of Christ. He sees himself naked—and flies to Christ, to be clothed in the garments of His righteousness. He sees himself wounded—and as the wounded deer runs to the water, so he thirsts for Christ's blood, the water of life. "Lord!" says he, "give me Christ or I die!" Conscience is turned into a fiery serpent and has stung him; now he will give all the world—for a brazen serpent! He sees himself in a state of death; and how precious is one leaf of the tree of life, which is both for food and medicine! The poor in spirit sees all his riches lie in Christ, 'wisdom, righteousness, sanctification . . '. In every need, he flies to this storehouse! He adores the all-fullness in Christ.

They say of the oil in Rheims, though they are continually almost using it—yet it is never used up. And such is Christ's blood—it can never be emptied. He who is poor in spirit has recourse still to this fountain. He sets a high value and appreciation upon Christ. He hides himself in Christ's wounds. He bathes himself in his blood. He wraps himself in Christ's robe. He sees a spiritual dearth and famine at home—but he flees to Christ. 'Show me the Lord (says he) and it suffices!'

3. He who is poor in spirit—is ever complaining of his spiritual estate. He is much like a poor man who is ever telling you of his needs. He has nothing to help himself with—he is ready to starve! So it is with him that is poor in spirit. He is ever complaining of his needs, saying, "I want a broken heart—and a thankful heart." He makes himself the most indigent creature. Though he dares not deny the work of grace (which would be a bearing false witness again the Spirit)—yet he mourns he has no more grace. This is the difference between a hypocrite and a child of God. The hypocrite is ever telling what good he has. A child of God complains of what good he lacks. The one is glad he is so good; the other grieves he is so bad. The poor in spirit goes from ordinance to ordinance for a supply of his needs; he would gladly have his stock increased. Try by this if you are poor in spirit. While others complain they want children, or they want estates—do you complain you wany grace? This is a good sign. 'There is one who makes himself poor—yet has great riches' (Proverbs 13:7). Some beggars have died rich. The poor in spirit, who have lain all their lives at the gate of mercy and have lived upon the alms of free grace—have died rich in faith, heirs to an eternal kingdom!

4. He who is poor in spirit—is lowly in heart. Rich men are commonly proud and scornful—but the poor are submissive. The poor in spirit roll themselves in the dust in the sense of their unworthiness. 'I abhor myself in dust' (Job 42:6). He who is poor in spirit looks at another's excellencies—and his own infirmities. He denies not only his sins—but his duties. The more grace he has, the more humble he is—because he now sees himself a greater debtor to God. If he can do any duty, he acknowledges it is Christ's strength more than his own (Philippians 4:13). As the ship gets to the haven more by the benefit of the wind than the sail—so when a Christian makes any swift progress, it is more by the wind of God's Spirit than the sail of his own endeavor. The poor in spirit, when he acts most like a saint, confesses himself 'the chief of sinners'. He blushes more at the defect of his graces—than others do at the excess of their sins. He dares not say he has prayed or wept. He lives—yet not he—but Christ lives in him (Galatians 2:20). He labors—yet not he—but the grace of God (1 Corinthians 15:10).

5. He who is poor in spirit—is much in prayer. He sees how short he is of the standard of holiness, therefore begs for more grace; Lord, more faith, more conformity to Christ. A poor man is ever begging. You may know by this—one who is poor in spirit. He is ever begging for a spiritual alms. He knocks at heaven-gate; he sends up sighs; he pours out tears; he will not leave the gate—until he has his alms. God loves a modest boldness in prayer; such shall not be turned away.

6. He who is poor in spirit—is content to take Christ upon his own terms. The proud sinner will argue and bargain with Christ. He will have Christ—and his pleasures; Christ—and his covetousness. But he who is poor in spirit sees himself lost without Christ, and he is willing to have him upon his own terms, a Prince to rule him—as well as a Saviour to save him: 'Jesus my Lord' (Philippians 3:8). A castle which has long been besieged and is ready to be captured, will surrender on any terms to save their lives. He whose heart has been a garrison for the devil, and has held out long in opposition against Christ, when once God has brought him to poverty of spirit, and he sees himself damned without Christ, let God propound whatever articles he will—he will readily subscribe to them. 'Lord, what will you have me to do?' (Acts 9:6). He who is poor in spirit will do anything—that he may have Christ. He will behead his beloved sin! He will, with Peter, cast himself upon the water to come to Christ.

7. He who is poor in spirit—is an exalter of free grace. None so magnify God's mercy—as the poor in spirit. The poor are very thankful. When Paul had tasted mercy, how thankfully does he adore free grace! 'The grace of our Lord was exceeding abundant' (1 Timothy 1:14). It was super-exuberant grace! He sets the crown of his salvation—upon the head of free grace! As a man who is condemned and has a pardon sent him—how greatly he proclaims the goodness and mercifulness of his prince! So Paul displays free grace in its magnificent colors. He interlines all his epistles with free grace. As a vessel which has been perfumed makes the water taste of it—so Paul, who was a vessel perfumed with mercy, makes all his epistles to taste of this perfume of free grace! Those who are poor in spirit, bless God for the least crumb which falls from the table of free grace! Labor for poverty of spirit. Christ begins with this, and we must begin here if ever we are saved. Poverty of spirit is the foundation stone, on which God lays the superstructure of eternal glory!

There are four things which may persuade Christians to be poor in spirit.

1. This poverty is your riches. You may have the world's riches, and yet be poor. You cannot have this poverty without being made rich. Poverty of spirit entitles you to all Christ's riches.

2. This poverty is your nobility. God looks upon you as people of honor. He who is vile in his own eyes—is precious in God's eyes. The way to rise—is to fall. God esteems the valley highest.

3. Poverty of spirit sweetly quiets the soul. When a man is brought off from himself to rest on Christ, what a blessed calm is in the heart! I am poor—but 'my God shall supply all my needs!' (Philippians 4:19). I am unworthy—but Christ is worthy! I am indigent—but Christ is infinite! 'Lead me to the rock that is higher than I' (Psalm 61:2). A man is safe upon a rock. When the soul goes out of itself and centers upon the rock, Christ—now it is firmly settled upon its basis. This is the way to comfort. You will be wounded in spirit—until you come to be poor in spirit.

4. Poverty of spirit paves the pathway for blessedness. 'Blessed are the poor in spirit.' Are you poor in spirit? You are blessed people! Happy for you that ever you were born! If you ask, "Wherein does this blessedness appear?" read the next words, 'Theirs is the Kingdom of Heaven'.

5. The poor in spirit are enriched with a heavenly kingdom!

"Theirs is the kingdom of heaven." Matthew 5:3

Here is high advancement for the saints. They shall be advanced to a heavenly kingdom! There are some who, aspiring after earthly greatness, talk of a temporal reign here—but then God's church on earth would not be militant, but triumphant. But sure it is—that the saints shall reign in a glorious manner: 'Theirs is the Kingdom of Heaven.' A kingdom is the pinnacle and top of all worldly felicity, and 'this honor have all the saints!' So says our Savior, 'Theirs is the kingdom of heaven.' All Christ's subjects are kings! By the kingdom of heaven, is meant that state of glory which the saints shall enjoy when they shall reign with God and the angels forever; sin, hell and death being fully subdued.

A. For the illustration of this, I shall show first—wherein the saints in heaven are like kings. Kings have their insignia or regalia, their ensigns of royalty and majesty.

1. Kings have their CROWNS. So the saints after death have their royal crown. 'Be faithful unto death—and I will give you a crown of life' (Revelation 2:10). Believers are not only pardoned—but crowned! The crown is an ensign of honor. A crown is not for everyone. It will not fit every head. It is only for kings and people of renown to wear (Psalm 21:3). The crown which the poor in spirit shall wear in heaven, is an honorable crown. God himself installs them into their honor and sets the royal crown upon their head. And this crown that the saints shall wear, which is divinely glorious and illustrious, exceeds all other.

[1] It is more pure. Other crowns, though they are made of pure gold—yet they are mixed metal; they have their troubles. A crown of gold, cannot be made without thorns. It has so many vexations belonging to it, that it is apt to make the head ache. Which made Cyrus say, did men but know what cares he sustained under the imperial crown, he thought they would not stoop to take it up. But the saints' crown is made without crosses. It is not mingled with care of keeping—or fear of losing. What Solomon speaks in another sense, I may say of the crown of glory, 'It adds no sorrow with it' (Proverbs 10:22). This crown, like David's harp, drives away the evil spirit of sorrow and disquiet. As there can be joy in hell—so there can be no grief in heaven!

[2] This crown of glory does not draw envy to it. David's own son envied him and sought to take his crown from his head. A princely crown is oftentimes the mark for envy and ambition to shoot at! But the crown the saints shall wear is free from envy. One saint shall not envy another—because all are crowned! And though one crown may be larger than another—yet every one shall have as big a crown as he is able to carry!

[3] This is a never-fading crown. Other crowns quickly wear away and tumble into the dust: 'Does the crown endure to all generations?' (Proverbs 27:24). Henry VI was honored with the crowns of two kingdoms, France and England. The first was lost through the faction of his nobles; the other was twice plucked from his head. The crown has many heirs and successors. The crown is a withering thing. Death is a worm which feeds in it; but the crown of glory is imperishable, 'it fades not away' (1 Peter 5:4). It is not like the rose which loses its color and vernancy. This crown cannot be made to wither—but it keeps always fresh and resplendent. Eternity is a jewel of the saints' crown!

2. Kings have their ROBES. The robe is a garment with which Kings are arrayed. 'The King of Israel and the King of Judah sat clothed in their robes' (2 Chronicles 18:9). The robe was of scarlet or velvet lined with ermine, sometimes of a purple color; sometimes of an azure brightness. Thus the saints shall have their robes. 'I beheld a great multitude which no man could number of all nations and kindreds, clothed in white robes' (Revelation 7:9). The saints' robes signify their glory and splendor; white robes denote their sanctity. They have no sin to taint or defile their robes. In these robes they shall shine as the angels!

3. Kings have their SCEPTERS in token of rule and greatness. King Ahasuerus held out to Esther the golden scepter (Esther 5:2); and the saints in glory have their scepter, and 'palms in their hands' (Revelation 7). It was a custom of great conquerors to have palm branches in their hand, in token of victory. So the saints, those kings have 'palms', an emblem of victory and triumph. They are victors over sin and hell. 'They overcame by the blood of the Lamb' (Revelation 12:11).

4. Kings have their THRONES. When Caesar returned from conquering his enemies, there were granted to him four triumphs in token of honor, and there was set for him a chair of ivory in the senate, and a throne in the theater. Just so—the saints in heaven returning from their victories over sin, shall have a throne more rich than ivory or pearl—a throne of glory! (Revelation 3:21).

[1] This shall be a HIGH throne. It is seated high above all the kings and princes of the earth. Nay, it is far above all heavens (Ephesians 4). There is the airy heaven—which is that space from the earth to the sphere of the moon. There is the starry heaven—the place where the stars are. There is the empyrean heaven, which is called the 'third heaven' (2 Corinthians 12:2). In this glorious sublime place, shall the throne of the saints be erected.

[2] It is a SAFE throne. Other thrones are unsafe; they stand tottering. 'You have set them in slippery places' (Psalm 73:18); but the saints' throne is sure. 'He who overcomes shall sit with me upon my throne' (Revelation 3:21). The saints shall sit with Christ. He keeps them safe, that no hand of violence can pull them from their throne. O people of God, think of this—you shall shortly sit upon the heavenly throne with Jesus!

B. Having shown wherein the saints in glory are like kings—let us see wherein the kingdom of heaven excels other kingdoms.

1. It excels in the FOUNDER and MAKER. Other kingdoms have men for their builders—but this kingdom has God for its builder! (Hebrews 11:10). Heaven is said to be 'made without hands' (2 Corinthians 5:1), to show the excellency of it. Neither man nor angel could ever lay stone in this building. God erects this kingdom. Its 'builder and maker is God'.

2. This kingdom excels in the RICHES of it. Gold does not so much surpass iron—as this kingdom surpasses all other riches. 'The gates are of pearl' (Revelation 21:21). 'And the foundations of the wall of it are garnished with all precious stones' (verse 19). It is enough for cabinets to have pearl; but were 'gates of pearl' ever heard of before? It is said that 'Kings shall throw down their crowns and scepters before it (Revelation 4:10), as counting all their glory and riches but dust—in comparison of it. This kingdom has deity itself to enrich it, and these riches are such as cannot be weighed in the balance; neither the heart of man can conceive, nor the tongue of angel express the magnificence of the heavenly kingdom!

3. This kingdom excels in the PERFECTION of it. Other kingdoms are defective. They have not all provisions within themselves, nor have they all commodities of their own growth—but are forced to trade abroad to supply their needs at home. King Solomon sent for gold to Ophir (2 Chronicles 8:18). But there is no defect in the kingdom of heaven! Here are all delights and rarities to be had! 'He who overcomes shall inherit all things!' (Revelation 21:7). Here is beauty, wisdom, glory and magnificence. Here is the Tree of Life in the midst of this paradise. All things are to be found here—but sin and sorrow—the absence whereof adds to the blessedness of this kingdom!

4. This kingdom excels in SECURITY. Other kingdoms fear either foreign invasions or internal divisions. Solomon's kingdom was peaceable a while—but at last he had an alarum given him by the enemy (1 Kings 11:11,14). But the kingdom of heaven is so impregnable, that it fears no hostile assaults or inroads. The devils are said to be locked up in chains (Jude 6). The saints in heaven shall no more need fear them than a man fears a thief who is hanged up in chains. The gates of this celestial kingdom 'are not shut' (Revelation 21:25). We shut the gates of the city in a time of danger—but the gates of that kingdom always stand open—to show that there is no fear of the approach of an enemy. The kingdom has gates for the magnificence of it—but the gates are not shut because of the security of it.

5. This kingdom excels in its STABILITY. Other kingdoms have vanity written upon them. They cease and are changed; though they may have a head of gold—yet feet of clay. 'I will cause the kingdom to cease' (Hosea 1:4). Where is the glory of Athens? the pomp of Troy? What is become of the Assyrian, Grecian, Persian monarchy? Those kingdoms are demolished and laid in the dust! But the kingdom of heaven has eternity written upon it! It is an 'everlasting kingdom' (2 Peter 1:11). Other kingdoms may be lasting—but not everlasting. The apostle calls it 'a kingdom which cannot be shaken' (Hebrews 12:28). It is fastened upon a strong foundation—the omnipotence of God. It runs parallel with eternity. 'They shall reign forever and ever!' (Revelation 22:5).

C. I shall next show the truth of this proposition—that this kingdom is infallibly entailed on the saints.

In regard of God's free grace. 'It is your Father's good pleasure to give you the kingdom' (Luke 12:32). It is not for any desert in us—but the free grace in God. The papists say we merit the kingdom—but we disclaim the title of merit. Heaven is a gift of God's grace.

There is a price paid. Jesus Christ has shed his blood for it. All saints come to the kingdom, through blood. Christ's hanging upon the cross was to bring us to the crown. As the kingdom of heaven is a gift in regard of the Father—so it is a purchase in regard of the Son.

1. This shows us that true religion is no unreasonable thing. God does not cut us out work—and give no reward. Godliness enthrones us in a kingdom! When we hear of the doctrine of repentance, steeping our souls in brinish tears for sin; the doctrine of mortification, pulling out the right eye, beheading the king-sin; and we are ready to think it is hard to swallow down this bitter pill. But here is something in the text which may sweeten it. There is a glorious kingdom reserved for us—and that will make amends for all. This glorious recompense as far exceeds our thoughts—as it surpasses our defects. No one can say without wrong to God, that he is a hard master. God gives double pay. He bestows a kingdom upon those who fear him. Satan may disparage the ways of God, like those spies who raised a bad report of the good land (Numbers 13:32). But will Satan mend your wages if you serve him? He gives damnable pay! Instead of a kingdom—he gives 'chains of darkness' (Jude 6).

2. See here the mercy and bounty of God, who has prepared a kingdom for his people. It is a favor that we poor 'worms and no men' (Psalm 22:6) should be allowed to live. But that worms should be made kings—this is divine bounty! It is mercy to pardon us—but it is rich mercy to crown us! 'Behold, what manner of love' is this! Earthly princes may bestow great gifts on their subjects—but they keep the kingdom to themselves. Though Pharaoh advanced Joseph to honor and gave him a ring from his finger—yet he kept the kingdom to himself. 'Only in the throne will I be greater than you' (Genesis 41:40). But God gives a kingdom to his people, he sets them upon the throne! How David admires the goodness of God in bestowing upon him a temporal kingdom! 'Then went king David in, and sat before the Lord and said, Who am I, O Lord God! and what is my house, that you have brought me hitherto?' (2 Samuel 7:18). He wondered that God should take him from the sheepfold and set him on the throne! that God should turn his shepherd's staff into a king's scepter! O then how may the saints admire the riches of grace, that God should give them a glorious kingdom above all the princes of the earth, nay, far above all heavens! God thinks nothing too good for his children. We many times think much of a tear, a prayer, or to sacrifice a sin for him—but He does not think a kingdom is too much to bestow upon us! How will the saints read over the lectures of free grace in heaven, and trumpet forth the praises of that God, who has crowned them with such astonishing loving-kindness! "Don't be afraid, little flock, because your Father delights to give you the kingdom." Luke 12:32

3. This shows us that Christianity is no disgraceful thing. Wise men measure things by the final end. What is the end of godliness? It brings a glorious kingdom! A man's sin brings him to shame (Proverbs 13:5). What fruit had you in those things, whereof you are now ashamed? (Romans 6:21). But religion brings to honor (Proverbs 4:8). It brings a man to a throne, a crown, it ends in eternal glory! It is the sinner's folly to reproach a saint. It is just as if Shimei had reproached David when he was going to be made king. It is a saint's wisdom to despise a reproach. Say as David when he danced before the ark, 'I will yet be more vile' (2 Samuel 6:22). If to pray and hear and serve my God, is be to be vile—'I will yet be more vile'. This is my excellency, my glory. I am doing now, that which will bring me to a kingdom. O think it no disgrace to be a Christian! I speak it chiefly to you who are entering upon the ways of God. Perhaps you may meet with such as will reproach and censure you. Bind their reproaches as a crown about your head. Despise their censure as much as their praise. Remember there is a kingdom entailed upon godliness. Sin draws hell after it; grace draws a crown after it!

4. See here that which may make the people of God long for death. Then they shall enter upon their glorious kingdom! Indeed the wicked may fear death. It will not lead them to a kingdom—but a horrid dungeon. Hell is the jail where they must lie rotting forever

with the devil and his demons! To every Christless person—death is the king of terror; but the godly may long for death. It will raise them to a kingdom. When Scipio's father had told him of that glory the soul should be invested with in a state of immortality, "why then," says Scipio, "do I tarry thus long upon the earth? Why do I not hasten to die?" Believers are not perfectly happy until death. When Croesus asked Solon whom he thought happy, he told him one Tellus, a man who was dead. A Christian at death shall be completely installed into his honor. The anointing oil shall be poured on him, and the royal crown set upon his head. The Thracians, in their funerals, used festive music. The heathens (as Theocritus' observes) had their funeral banquet, because of that felicity which they supposed the deceased were entered into. The saints are now 'heirs of the kingdom' (James 2:5). Does not the heir desire to be crowned?

Truly there is enough to wean us and make us willing to be gone from hence. The saints 'eat ashes like bread'. They are here in a suffering condition. 'Our bones are scattered at the grave's mouth, as when one cuts wood' (Psalm 141:7). When a man hews and cuts a tree the chips fly up and down; here and there a chip. So here a saint wounded, there a saint massacred; our bones fly like chips up and down. 'For your sake we are killed all the day long' (Romans 8:36). But there is a kingdom a-coming; when the body is buried the soul is crowned. Who would not be willing to sail in a storm—if he were sure to be crowned as soon as he came at the shore? Why is it that the godly look so ghastly at thoughts of death, as if they were rather going to their execution, than their coronation? Though we should be willing to stay here awhile to do service—yet we should with Paul, 'desire to depart—and be with Christ'. The day of a believer's dissolution—is the day of his inauguration.

But how shall we know that this glorious kingdom shall be settled upon us at death?

1. God has set up his kingdom of grace within each of his children. 'The kingdom of God is within you' (Luke 17:21). By the kingdom of God here—is meant the kingdom of grace in the heart. Grace may be compared to a kingdom. It sways the scepter; it gives out laws. There is the law of love. Grace beats down the devil's garrisons. It brings the heart into a sweet subjection to Christ. Is this kingdom of grace set up in your heart? Do you rule over your sins? Can you bind those kings in chains? (Psalm 149:8). Are you a king over your pride, passion and unbelief? Is the kingdom of God within you? While others aspire after earthly greatness—do you labor for a kingdom within you? Certainly if the kingdom of grace is in your heart, you shall have the kingdom of glory. If God's kingdom of grace enters into you, you shall enter into his kingdom of glory. But let not that man ever think to reign in glory—who now lives a slave to his lusts!

2. If you are a believer—you will go to this blessed kingdom. 'Rich in faith, heirs of the kingdom' (James 2:5). Faith is a heroic act of the soul. It makes a holy adventure on God, by a promise. Faith is the crowning grace. Faith puts us into Christ, and our title to the crown comes in by Christ. By faith we are born of God, and so we become children of the royal blood. By faith our hearts are purified (Acts 15:9, 10), and we are made fit for a kingdom; 'rich in faith, heirs of the kingdom'. Faith paves a highway to heaven. Believers die heirs to the crown.

3. He who has a noble, kingly spirit—shall go to the heavenly kingdom. 'Set your affection on things above, not on things on the earth.' (Colossians 3:2). He who has a heavenly spirit—shall go to the heavenly kingdom. Do you live above the world? The eagle does not catch flies—she soars aloft in the air. Do you pant after glory and immortality? Do you abhor that which is sordid and carnal? Can you trample upon all sublunary things? Is heaven in your eye—and Christ in your heart—and the world under your feet? He who has such a kingly spirit, who looks no lower than a crown—'he shall dwell on high', and have his throne mounted far above all heavens!

The exhortation has a double aspect.

1. The exhortation looks toward the WICKED. Is there a kingdom to be had, a kingdom so enameled and bespangled with glory? Oh then, do not by your folly make yourselves incapable of this glorious blessing! Do not for the satisfying of a base lust, forfeit a kingdom. Do not drink away a kingdom. Do not for the lap of pleasure—lose the crown of life! If men, before they committed a sin, would but sit down and rationally consider whether the present gain and sweetness in sin, would countervail the loss of the heavenly kingdom—it would put them into a cold sweat, and give some check to their unbridled lusts. Jacob took Esau by the heel. Look not upon the smiling face of sin—but 'take it by the heel'. Look at the end of it. It will deprive you of a kingdom, and can anything make amends for that loss? O, is it not madness, for the unfruitful works of darkness (Ephesians 5:11), to lose a kingdom? How will the devil at the last day reproach and laugh at men, that they should be so stupidly sottish for a rattle—to forgo a crown! They are like those Indians who for glass beads, will part with their gold. Surely it will much contribute to the vexation of the damned—to think how foolishly they missed of a kingdom.

2. The exhortation looks toward the GODLY, and it exhorts to two things.

[1] Is there a kingdom in reserved for us? Then let this be a motive to duty. Do all the service you can for God while you live. 'Spend and be spent.' The reward is honorable. The thoughts of a kingdom, should add wings to prayer, and fire to zeal. Inquire what you have done for God. What love have you shown to his name? What zeal for his glory? Where is the head of that Goliath lust which you have slain for his sake? Methinks we should sometimes go aside into our closets and weep, to consider how little work we have done for God. What a vast disproportion is there between our service—and our reward! What is all our weeping and fasting—compared to a kingdom! Oh improve all your talents for God. Make seasons of grace, opportunities for service.

And that you may act more vigorously for God, know and be assured—that the more work you do, the more glory you shall have. Every saint shall have a kingdom—but the more service any man does for God, the greater will be his kingdom. There are degrees of glory which I will prove thus:

First, because there are degrees of torment in hell. 'They shall receive greater damnation' (Luke 20:47). Those who make religion a cloak for their sin, shall have a hotter place in hell. Now if there are degrees of torment in hell, then by the rule of contraries, there are degrees of glory in the kingdom of heaven.

Again, seeing God in his free grace rewards men according to their works, therefore, the more service they do the greater shall their reward be. 'Behold I come quickly and my reward is with me, to give every man according as his work shall be' (Revelation 22:12). He who has done more—shall receive more. He who gained ten times what was entrusted to him, was made ruler over ten cities (Luke 19:16, 17). This may very much excite to eminency in religion. The more the lamp of your grace shines, the more you shall shine in the heavenly orb. Would you have your crown brighter, your kingdom larger, your palm-branches more flourishing? Be eminent Christians. Do much work, in a little time. While you are laying out, God is laying up. The more glory you bring to God, the more glory you shall have from God.

[2] Walk worthy of this kingdom. 'You should walk worthy of God, who has called you to his kingdom' (1 Thessalonians 2:12). Live as kings! Let the majesty of holiness appear in your faces. Those who looked on Stephen, 'saw his face, as it had been the face of an angel (Acts 6:15). A kind of angelic brightness was seen in his visage. When we shine in zeal, humility, and holinesss—this beautifies and honors us in the eyes of others, and makes us look as those who are heirs to a heavenly crown.

Here is comfort to the people of God in case of poverty. God has provided them a kingdom: 'Theirs is the kingdom of heaven'. A child of God is often so low in the world, that he has not a foot of land to inherit. He is poor in purse—as well as in spirit. But here is a fountain of consolation opened. The poorest saint who has lost all his golden fleece, is heir to a kingdom—a kingdom which excels all the kingdoms and principalities of the world, more than diamond excels dirt! This kingdom is peerless and endless. "The hope of a kingdom," says Basil, "should carry a Christian with courage and cheerfulness through all his afflictions!" And it is a saying of Luther, "The sea of God's mercy, overflowing in spiritual blessings, should drown all the sufferings of this life!" What though you go now in rags? You shall have your white robes! What though you have only bread and water? You shall feast when you come into the kingdom! Here you drink the brinish water of tears—but shortly you shall drink the wine of paradise. Be comforted with the thoughts of your glorious kingdom!

Gospel Mourning

"Blessed are those who mourn, for they shall be comforted." Matthew 5:4

Here are eight steps leading to true blessedness. They may be compared to Jacob's Ladder, the top whereof reached to heaven. We have already gone over one step—and now let us proceed to the second. 'Blessed are those who mourn.' We must go through the valley of tears—to paradise! Mourning would be a sad and unpleasant subject to address—were it not that it has blessedness going before, and comfort coming after. Mourning is put here, for repentance. It implies both sorrow, which is the cloud, and tears which are the rain distilling in this golden shower!

The words fall into two parts, first, an assertion—that mourners are blessed people; second, a reason—because they shall be comforted.

The ASSERTION—mourners are blessed people. 'Blessed are you who weep now' (Luke 6:21). Though the saints' tears are bitter tears—yet they are blessed tears. But will all mourning entitle a man to blessedness? No! there is a twofold mourning which is far from making one blessed. There is a carnal mourning, and a diabolical mourning.

1. There is a CARNAL mourning when we lament outward losses. 'A cry of anguish is heard in Ramah—weeping and mourning unrestrained. Rachel weeps for her children, refusing to be comforted—for they are dead!' (Matthew 2:18). There are abundance of these carnal tears shed. We have many who can mourn over a dead child—who cannot mourn over a crucified Savior! Worldly sorrow hastens our funerals. 'The sorrow of the world works death' (2 Corinthians 7:10).

2. There is a DIABOLICAL mourning and that is twofold:

When a man mourns that he cannot satisfy his impure lust. This is like the devil, whose greatest torture is that he can be no more wicked. Thus Ammon mourned and was sick, until he defiled his sister Tamar (2 Samuel 13:2). Thus Ahab mourned for Naboth's vineyard, "So Ahab went home angry and sullen. The king went to bed with his face to the wall and refused to eat!' (1 Kings 21:4). This was a devilish mourning.

Again, when men are sorry for the good which they have done. Pharaoh was grieved that 'he had let the children of Israel go' (Exodus 14:5). Many are so devilish that they are troubled they have prayed so much and have heard so many sermons. They repent of their repentance. But if we repent of the good which is past—God will not repent of the evil which is to come.

The OBJECTS of spiritual mourning. To illustrate this point of holy mourning, I shall show you what is the adequate object of it. There are two objects of spiritual mourning—sin and misery.

The first object of spiritual mourning is SIN; and that twofold, our own sin; and the sin of others.

1. Our OWN sin. Sin must have tears. While we carry the fire of sin about with us—we must carry the water of tears to quench it! (Ezekiel 7:16). 'They are not blessed' (says Chrysostom) 'who mourn for the dead—but rather those who mourn for sin.' And indeed it is with good reason we mourn for sin, if we consider the GUILT of sin, which binds over to wrath. Will not a guilty person weep, who is to be bound over to the penalty? Every sinner is to be tried for his life and is sure to be cast away—if sovereign mercy does not become an advocate for him.

The POLLUTION of sin. Sin is a plague spot, and will you not labor to wash away this spot with your tears? Sin makes a man worse than a toad or serpent. The serpent has nothing but what God has put into —but the sinner has that which the devil has put into him. 'Why has Satan filled your heart to lie to the Holy Spirit?' (Acts 5:3). What a strange metamorphosis has sin made! The soul, which was once of an azure brightness, sin has made of a sable color! We have in our hearts the seed of the unpardonable sin. We have the seed of all those sins for which the damned are now tormented! And shall we not mourn? He who does not mourn, has surely lost the use of his reason. But every mourning for sin is not sufficient to entitle a man to blessedness. I shall show what is not the right gospel-mourning for sin, and then what is the right gospel-mourning for sin.

What is NOT the right gospel-mourning for sin? There is a fivefold mourning which is false and spurious.

A despairing kind of mourning. Such was Judas' mourning. He saw his sin, he was sorry, he made confession, he justifies Christ, he makes restitution (Matthew 27). Judas, who is in hell, did more than many nowadays! He confessed his sin. He did not plead necessity or good intentions—but he makes an open acknowledgment of his sin. 'I have sinned!' Judas made restitution. His conscience told him he came wickedly by the money. It was 'the price of blood', and he 'brought back the thirty pieces of silver to the chief priests' (Matthew 27:3). But how many are there who invade the rights and possessions of others—but not a word of restitution! Judas was more honest than they are. Well, wherein was Judas' sorrow blameworthy? It was a mourning joined with despair. He thought his wound broader than the plaster. He drowned himself in tears. His was not repentance unto life (Acts 11:18)—but rather unto death.

An hypocritical mourning. The heart is very deceitful. It can betray as well by a tear—as by a kiss. Saul looks like a mourner, and as he was sometimes 'among the prophets' (1 Samuel 10:12) So he seemed to be among the penitents—'And Saul said unto Samuel, I have sinned, for I have transgressed the commandment of the Lord' (1 Samuel 15:24). Saul played the hypocrite in his mourning, for he did not take shame to himself—but he did rather take honor to himself: 'honor me before the elders of my people' (verse 30). He pared and minced his sin that it might appear lesser, he laid his sin upon the people, 'because I feared the people' (verse 24). They would have me fly upon the spoil, and I dare do no other. A true mourner labors to draw out sin in its bloody colors, and accent it with all its killing aggravations, that he may be deeply humbled before the Lord. 'Our iniquities are increased over our head, and our sin has grown up unto the heavens' (Ezra 9:6). The true penitent labors to make the worst of his sin. Saul labors to make the best of sin; like a patient that makes the best of his disease, lest the physician should prescribe him too sharp remedy. How easy is it for a man to put a cheat upon his own soul—and by hypocrisy to sweep himself into hell!

A forced mourning. When tears are pumped out by God's judgements, these are like the tears of a man who has the stone, or that lies upon the rack. Such was Cain's mourning. 'My punishment is greater than I can bear!' (Genesis 4:13). His punishment troubled him more than his sin! To mourn only for fear of hell is like a thief that weeps for the penalty, rather than the offence. The tears of the wicked are forced by the fire of affliction!

An external mourning; when sorrow lies only on the outside. 'They disfigure their faces' (Matthew 6:16). The eye is tender—but the heart is hard. Such was Ahab's mourning. 'He tore his clothes and put sackcloth on his flesh, and went softly' (1 Kings 21:27). His clothes were torn—but his heart was not torn. He had sackcloth but no sorrow. He hung down his head like a bulrush—but his heart was like granite. There are many who may be compared to weeping marbles, they are both watery and flinty.

A vain fruitless mourning. Some will shed a few tears—but are as bad as ever. They will deceive and be unclean. Such a kind of mourning there is in hell. The damned weep—but the continue to blaspheme God.

What is the RIGHT gospel-mourning? That mourning which will entitle a man to blessedness has these qualifications:

It is spontaneous and free. It must come as water out of a spring, not as fire out of a flint. Tears for sin must be like the myrrh which drops from the tree freely without cutting or forcing. Mary Magdalene's repentance was voluntary. 'She stood weeping' (Luke 7). She came to Christ with ointment in her hand, with love in her heart, with tears in her eyes. God is for a freewill offering. He does not love to be put to distrain.

Gospel-mourning is spiritual; that is, when we mourn for sin more than suffering. Pharaoh says, "Take away the plague!" He never thought of the plague of his heart. A sinner mourns because judgment follows at the heels of sin—but David cries out, 'My sin is ever before me' (Psalm 51:3). God had threatened that the sword should ride in circuit in his family—but David does not say, 'The sword is ever before me'—but 'My sin is ever before me'. The offence against God troubled him. He grieved more for his treason against God—than the bloody axe. Thus the penitent prodigal, 'I have sinned against heaven, and before you' (Luke 15:18,21). He does not say, 'I am almost starved among the husks'—but 'I have offended my father'. In particular, our mourning for sin, if it is spiritual, must be under this threefold notion:

1. We must mourn for sin, as it is an act of hostility and enmity against God. Sin not only makes us unlike God—but contrary to God: 'They have walked contrary unto me' (Leviticus 26:40). Sin affronts and resists the Holy Spirit (Acts 7:51). Sin is contrary to God's nature; God is holy; sin is an impure thing. Sin is contrary to his will. If God be of one mind—sin is of another. Sin does all it can to spite God. The Hebrew word for 'sin' signifies 'rebellion'. A sinner fights against God (Acts 5:39). Now when we mourn for sin as it is a walking contrary to heaven, this is a gospel-mourning.

2. We must mourn for sin, as it is the highest ingratitude against God. It is a kicking against the breasts of mercy. God sends his Son to redeem us, his Spirit to comfort us. We sin against the blood of Christ, the grace of the Spirit—and shall we not mourn? We complain of the unkindness of others, and shall we not lay to heart our own unkindness against God? Caesar took it unkindly that his son, Brutus, should stab him—'and you, my son!' May not the Lord say to us, 'These wounds I have received in the house of my friend!' (Zechariah 13:6). Israel took their jewels and earrings and made a golden calf of them. The sinner takes the jewels of God's mercies and makes use of them to sin. Ingratitude is a 'crimson sin' (Isaiah 1:18). Sins against gospel-love are worse in some sense, than the sins of the devils, for they never had an offer of grace offered to them. Now when we mourn for sin as it has its accent of ingratitude upon it, this is an evangelical mourning.

3. We must mourn for sin as it is a privation; it keeps good things from us; it hinders our communion with God. Mary wept for Christ's absence. 'They have taken away my Lord!' (John 20:13). So our sins have taken away our Lord. They have deprived us of his sweet presence. Will not he grieve, who has lost a rich jewel? When we mourn for sin under this notion, as it makes the Sun of Righteousness withdraw from our horizon; when we mourn not so much that peace is gone, and trading is gone—but God is gone, 'My beloved had withdrawn himself' (Canticles 5:6); this is a holy mourning. The mourning for the loss of God's favor—is the best way to regain his favor. If you have lost a friend, all your weeping will not fetch him again—but if you have lost God's presence, your mourning will bring your God again.

Gospel-mourning sends the soul to God. When the prodigal son repented, he went to his father. 'I will arise and go to my father' (Luke 15:18). Jacob wept and prayed (Hosea 12:4). The people of Israel wept and offered sacrifice (Judges 2:4,5). Gospel-mourning puts a man upon duty. The reason is, that in true sorrow there is a mixture of hope, and hope puts the soul upon the use of means. That mourning which like the 'flaming sword' keeps the soul from approaching to God, and beats it off from duty—is a sinful mourning. It is a sorrow hatched in hell. Such was Saul's grief—which drove him to the witch of Endor (1 Samuel 28:7). Evangelical mourning is a spur to prayer. The child who weeps for offending his father goes to his presence and will not leave until his father is reconciled to him. Absalom could not be quiet 'until he had seen the king's face' (2 Samuel 14:32, 33).

Gospel-mourning is for sin in particular. The deceitful man is occupied with generalities. It is with a true penitent as it is with a wounded man. He comes to the surgeon and shows him all his wounds. Here I was cut with the sword; here I was shot with a bullet. So a true penitent bewails all his particular sins. 'We have served Baal' (Judges 10:10). They mourned for their idolatry. And David lays his fingers upon the sore—and points to that very sin which troubled him (Psalm 51:4). 'I have done this evil!' He means his blood-guiltiness. A wicked man will say he is a sinner—but a child of God says, 'I have done this evil!' Peter wept for that particular sin of denying Christ. It is reported that Peter never heard a rooster crow—but he fell a-weeping. There must be a particular repentance, before we have a general pardon.

Gospel tears must drop from the eye of faith. 'The father of the child cried out with tears, 'Lord, I believe' (Mark 9:24). Our disease must make us mourn—but when we look up to our Physician, who has made a remedy of his own blood, we must not mourn without hope. Believing tears are precious. When the clouds of sorrow have overcast the soul, some sunshine of faith must break forth. The soul will be swallowed up of sorrow, it will be drowned in tears—if faith does not keep it up from sinking. Though our tears drop to the earth—yet our faith must reach heaven. After the greatest rain, faith must appear as the rainbow in the cloud. The tears of faith are bottled as precious wine. 'You keep track of all my sorrows. You have collected all my tears in your bottle. You have recorded each one in your book' (Psalm 56:8).

Gospel-mourning is joined with self-loathing. The sinner admires himself. The penitent loathes himself. 'You shall loath yourselves in your own sight for all your evils' (Ezekiel 20:43). A true penitent is troubled not only for the shameful consequence of sin—but for the loathsome nature of sin; not only the sting of sin—but the deformed face of sin. How did the leper loathe himself! (Leviticus 13:45). The true mourner cries out, O these impure eyes! this heart which is a conclave of wickedness! He not only leaves sin—but loathes sin. He who has fallen in the dirt loathes himself (Hosea 14:1).

Gospel-mourning must be purifying. Our tears must make us more holy. We must so weep for sin, as to weep out sin. Our tears must drown our sins. We must not only mourn—but turn. 'Turn to me with weeping' (Joel 2:12). What good is it, to have a watery eye and a whorish heart? It is foolish to say it is day, when the air is full of darkness; so to say you repent, when you draw dark shadows in your life. It is an excellent saying of Augustine, 'He truly bewails the sins he has committed, who never commits the sins he has bewailed'. True mourning is like the 'water of jealousy' (Numbers 5:12-22). It makes the thigh of sin to rot. 'You broke the heads of the monster in the waters.' (Psalm 74:13). The heads of our sins, these monsters, are broken in the waters of true repentance. True tears are cleansing. They are like a flood that carries away all the rubbish of our sins away with it. The waters of holy mourning are like the river Jordan wherein Naaman washed and was cleansed of his leprosy. It is reported that there is a river in Sicily where, if the blackest sheep are bathed, they become white; so, though our sins be as scarlet—yet by washing in this river of repentance, they become white as snow. Naturalists say of the serpent, before it goes to drink it vomits out its poison. In this 'be wise as serpents'. Before you think to drink down the sweet cordials of the promises, cast up the poison that lies at your heart. Do not only mourn for sin—but break from sin.

Gospel-mourning must be joined with hatred of sin. 'What indignation!' (2 Corinthians 7:11). We must not only abstain from sin—but abhor sin. The dove hates the least feather of the hawk. A true mourner hates the least motion to sin. A true mourner is a sin-hater. Amnon hated Tamar more than ever he loved her (2 Samuel 13:15). To be a sin-hater implies two things: first, to look upon sin as the most deadly evil—as the essence of all evil. It looks more ghastly than death or hell. Second, to be implacably incensed against it. A sin-hater will never admit of any terms of peace. The war between him and sin is like the war between Rehoboam and Jeroboam. 'There was war between Rehoboam and Jeroboam all their days' (1 Kings 14:30). Anger may be reconciled—hatred cannot. True mourning begins in the love of God—and ends in the hatred of sin.

Gospel-mourning in some cases is joined with restitution. It is as well a sin to violate the name of another—as the chastity of another. If we have eclipsed the good name of others, we are bound to ask them for forgiveness. If we have wronged them in their estate by unjust, fraudulent dealing, we must make them some compensation. Thus Zacchaeus, 'If I have taken anything from any man by false accusation, I restore him fourfold' (Luke 19:8), according to the law of Exodus 22:1. James bids us not only look to the heart but the hand: 'Cleanse your hands, you sinners, and purify your hearts' (James 4:8). If you have wronged another, cleanse your hands by restitution. Be assured, without restitution—no remission.

Gospel-mourning must be a speedy mourning. We must take heed of adjourning our repentance, and putting it off until death. As David said, 'I will pay my vows now' (Psalm 116:18), so should a Christian say, 'I will mourn for sin now.' 'Blessed are you that weep now' (Luke 6:21). God has encircled us in the compass of a little time, and charges us immediately to bewail our sins. 'Now God calls all men everywhere to repent' (Acts 17:30). We know not whether we may have another day granted us. Oh let us not put off our mourning for sin until the making of our will. Do not think holy mourning is only a deathbed duty. You may seek the blessing with tears, as Esau when it is too late. How long shall I say that I will repent tomorrow? Why not at this instant? 'Delay brings danger'. Caesar's deferring to read his letter before he went to the Senate-house, cost him his life. The true mourner makes haste to meet an angry God, as Jacob did his brother; and the present he sends before, is the sacrifice of tears.

Gospel-mourning for sin is perpetual. There are some who at a sermon will shed a few tears—but they are soon dried up. The hypocrite's sorrow is like a vein opened and presently stopped. The Hebrew word for 'eye' signifies also 'a fountain', to show that the eye must run like a fountain for sin and not cease; but it must not be like the Libyan fountain which the ancients speak of—in the morning the water is hot, at midday cold. The waters of repentance must not overflow with more heat in the morning, at the first hearing of the gospel; and at midday, in the midst of health and prosperity, grow cold and be ready to freeze. No! it must be a daily weeping. As Paul said, 'I die daily' (1 Corinthians 15:31), so a Christian should say, 'I mourn daily'. Therefore keep open an outflow of godly sorrow, and be sure it is not stopped until death. 'Let your tears flow like a river. Give yourselves no rest from weeping day or night' (Lamentations 2:18). It is reported of holy John Bradford that scarcely a day passed him wherein he did not shed some tears for sin. Daily mourning is a good antidote against backsliding. I have read of one that had an epilepsy, and being dipped in seawater, was cured. The washing of our souls daily in the brinish waters of repentance is the best way both to prevent and cure the falling into relapses.

Even God's own children must mourn after pardon; for God, in pardoning, does not pardon at one instant sins past and future; but as repentance is renewed, so pardon is renewed. Should God by one act pardon sins future as well as past, this would make void part of Christ's office. What need were there of his intercession, if sin should be pardoned before it be committed? There are sins in the godly of daily incursion, which must be mourned for. Though sin is pardoned, still it rebels; though it be covered, it is not cured (Romans 7:23). There is that in the best Christian, which is contrary to God. There is that in him, which deserves hell—and shall he not mourn? A ship that is always leaking must have the water continually pumped out. While the soul leaks by sin, we must be still pumping at the leak by repentance. Think not, O Christian, that your sins are washed away only by Christ's blood—but by water and blood. The brazen laver (Exodus 30:18) that the people of Israel were to wash in might be a fit emblem of this spiritual laver, tears and blood; and when holy mourning is thus qualified, this is that 'sorrowing after a godly sort' (2 Corinthians 7:11), which makes a Christian eternally blessed.

2. As we must mourn for our own sins—so we must lay to heart the sins of OTHERS. Thus we should wish with Jeremiah, that our eyes were a fountain of tears, that we might weep day and night for the iniquity of the times. Our blessed Savior mourned for the sins of the Jews: 'Being grieved for the hardness of their hearts' (Mark 3:5). And holy David, looking upon the sins of the wicked, his heart was turned into a spring, and his eyes into rivers. 'Rivers of tears run down my eyes, because they do not keep your law' (Psalm 119:136). Lot's righteous soul 'was vexed with the filthy lives of the wicked' (2 Peter 2:7). Lot took the sins of Sodom and made spears of them to pierce his own soul. Cyprian says that in the primitive times, when a virgin who vowed herself to religion had defiled her chastity, shame and grief filled the whole congregation.

Have not we cause to mourn for the sins of others? The whole axle of the nation is ready to break under the weight of sin. What an inundation of wickedness is there among us? Mourn for the hypocrisy of the times. Jehu says 'Come, see my zeal for the Lord'—but it was zeal for the throne (2 Kings 10:16). This is the hypocrisy of some. They entitle God to whatever they do. They make bold with God to use his name to their wickedness; as if a thief should pretend the king's warrant for his robbery. 'They build up Zion with blood; yet will they lean upon the Lord and say, Is not the Lord among us?' (Micah 3:10, 11). Many with a religious kiss smite the gospel under the fifth rib. Could not Ahab be content to kill and take possession—but must he usher it in with religion, and make fasting a preface to his murder? (1 Kings 21:12). The white devil is worst! To hear the name of God in the mouths of scandalous hypocrites, is enough to affright others from the profession of religion.

Mourn for the errors and blasphemies of the nation. There is now a free trade of error. Toleration gives men a patent to sin. Whatever cursed opinion which has been long ago buried in the church—but is now dug out of the grave, and by some worshiped! England is grown as needon in her religion, as she is antic in her fashions. Did men's faces alter as fast as their religious opinions, we would not know them.

Mourn for covenant violation. This sin is a flying scroll against England. Breach of covenant is spiritual harlotry, and for this God may name us 'Not my people', and give us a bill of divorce (Hosea 1:9).

Mourn for the pride of the nation. Our condition is low—but our hearts are high. Mourn for the profaneness of the land. England is like that man in the gospel who had 'an unclean demonic spirit' (Luke 4:33). Mourn for the removing of landmarks (Deuteronomy 27:17). Mourn for the contempt offered to magistracy, the spitting in the face of authority. Mourn that there are so few mourners. Surely if we mourn not for the sins of others, it is to be feared that we are not sensible of our own sins. God looks upon us as guilty of those sins in others—which we do not lament. Our tears may help to quench God's wrath!

The saints must be sensible of the injuries of God's church. 'We wept when we remembered Zion' (Psalm 137:1). The people of Israel, being debarred from the place of public worship, sat by the rivers weeping. They laid aside all their musical instruments. 'We hung our harps upon the willows' (verse 2). We were as far from joy as those willows were from fruit. 'How shall we sing the Lord's song in a strange land?' (verse 4). We were fitter to weep than to sing. The sound of song is not agreeable to mourning.

When we consider the miseries of many Christians in foreign parts, who have been driven from their habitations because they would not espouse the Popish religion; when instead of a Bible, a crucifix; instead of prayers, mass; instead of going to church, they should go on pilgrimage to some saint or relic. When we consider these things, our eyes should run down. Mourn to see God's church a bleeding vine. Mourn to see Christ's spouse with 'garments rolled in blood'.

Methinks I hear England's death bell ring. Let us shed some tears over dying England. Let us bewail our internal divisions. England's divisions have been fatal. How can we stand, but by a miracle of free grace? Truth has fallen in the streets—and peace has fled. England's fine coat of peace, is torn and, like Joseph's coat, dipped in blood. Peace is the glory of a nation. Some observe, if the top of the beech tree be taken off—that the whole tree withers. Peace is the apex and top of all earthly blessings. This top being cut off, we may truly say the body of the whole nation begins to wither apace.

Mourn for the oppressions of England. The people of this land have laid out their money only to buy mourning.

Though we must always keep open the flow of godly sorrow—yet there are some seasons wherein our tears should overflow, as the water sometimes rises higher. There are three special SEASONS of extraordinary mourning, when it should be as it were high-water in the soul:

1. When there are tokens of God's wrath breaking forth in the nation. England has been under God's black rod these many years. The Lord has drawn his sword. O that our tears may blunt the edge of this sword! When it is a time of treading down, now is a time of breaking up the fallow ground of our hearts. 'Therefore said I, look away from me, I will weep bitterly for it is a time of treading down' (Isaiah 22:4, 5). 'A day of darkness and of gloominess, a day of clouds . . . therefore turn to me with weeping and with mourning' (Joel 2:2, 12). Rain follows thunder. When God thunders in a nation by his judgements, now the showers of tears must distill. When God smites upon our back, we must 'smite upon our thigh' (Jeremiah 31:19). When God seems to stand upon the 'threshold of the temple' (Ezekiel 10:4), as if he were ready to take his wings and fly, then is it a time to lie weeping between 'the porch and the altar'. If the Lord seems to be packing up and carrying away his gospel—it is now high time to mourn, that by our tears possibly his 'repentings may be kindled' (Hosea 11:8).

2. Before the performing solemn duties of God's worship, as fasting or receiving the Lord's Supper. Christian, are you about to seek God in an extraordinary manner? 'Seek him sorrowing' (Luke 2:48). Would you have the smiles of God's face, the kisses of his lips? Set open all the springs of mourning, and then God will draw near to you in an ordinance and say, 'Here I am!' (Isaiah 58:9). When Jacob wept, then he 'found God in Bethel' (Hosea 12:4). 'He called the name of the place Peniel, for I have seen God face to face' (Genesis 32:30). Give Christ the wine of your tears to drink—and in the sacrament he will give you the wine of his blood to drink.

3. After scandalous relapses. Though I will not say that there is no mercy for sins of relapse—yet I say there is no mercy without bitter mourning. Scandalous sins reflect dishonor upon religion (2 Samuel 12:14). Therefore now our cheeks should be covered with blushing, and our eyes bedewed with tears. Peter, after his denying Christ, wept bitterly. Christian, has God given you over to any enormous sin as a just reward of your pride and carnal security? Go into the 'weeping bath'. Sins of infirmity injure the soul—but scandalous sins wound the gospel. Lesser sins grieve the Spirit—but greater sins vex the Spirit (Isaiah 63:10). And if that blessed Dove weeps, shall not we weep? When the air is dark then the dew falls. When we have by scandalous sin darkened the luster of the gospel, now is the time for the dew of holy tears to fall from our eyes.

Next to the seasons of mourning, let us consider the DEGREE of mourning. The mourning for sin must be a very great mourning. The Greek word imports a great sorrow, such as is seen at the funeral of a dear friend. 'They shall look on me whom they have pierced, and they shall mourn for him, as one that mourns for his only son' (Zechariah 12:10). The sorrow for an only child is very great. Such must be the sorrow for sin. 'In that day there shall be great mourning, as the mourning of Hadadrimmon in the valley of Megiddon' (verse 11). In that valley Josiah, that famous and pious prince, was cut off by an untimely death, at whose funeral there was bitter lamentation. Thus bitterly must we bewail, not the death—but the life of our sins. Now then, to set forth the degree of sorrow.

Our mourning for sin must be so great as to exceed all other grief. Eli's mourning for the ark was such that it swallowed up the loss of his two children. Spiritual grief must preponderate over all other grief. We should mourn more for sin than for the loss of friends or estate.

We should endeavor to have our sorrow rise up to the same height and proportion as our sin does. Manasseh was a great sinner—and a great mourner. 'He humbled himself greatly' (2 Chronicles 33:12). Manasseh made the streets run with blood—and he made the prison in Babylon run with tears. Peter wept bitterly. A true mourner labors that his repentance may be as eminent as his sin.

Having shown the nature of mourning, I shall next show what is the OPPOSITE to holy mourning. The opposite to mourning is 'hardness of heart', which in Scripture is called 'a heart of stone' (Ezekiel 36:26). a heart of stone is far from mourning and repenting. This heart of stone is known by two symptoms:

One symptom is insensibility. A stone is not sensible of anything. Lay weight upon it; or grind it to powder—it does not feel. So it is with a hard heart. It is insensible to both its own sin and God's wrath. The stone in the kidneys is felt—but not the stone in the heart. 'Having lost all sensitivity.' (Ephesians 4:19).

A heart of stone is known by its inflexibility. A stone will not bend. That is hard, which does not yield to the touch. So it is with a hard heart. It will not comply with God's command. It will not stoop to Christ's scepter. A heart of stone will sooner break, than bend by repentance. It is so far from yielding to God, that like the anvil—it beats back the hammer. It 'always resists the Holy Spirit' (Acts 7:51).

Oh Christians, if you would be spiritual mourners, take heed of this stone of the heart. 'Harden not your hearts' (Hebrews 3:7,8). A stony heart is the worst heart. If it were bronze, it might be melted in the furnace; or it might be bent with the hammer. But a stony heart is such, that only the arm of God can break it--and only the blood of Christ can soften it! Oh the misery of a hard heart! A hard heart is void of all grace. While the wax is hard, it will not take the impression of the seal. The heart, while it is hard, will not take the stamp of grace. It must first be made tender and melting. The plough of the Word will not penetrate a hard heart. A hard heart is good for nothing—but to make fuel for hellfire. 'Because of your hardness and unrepentant heart you are storing up wrath for yourself in the day of wrath' (Romans 2:5). Hell is full of hard hearts—there is not one soft heart there. There is weeping there—but no softness. We read of 'vessels of his wrath--prepared for destruction' (Romans 9:22). Hardness of heart, fits these vessels for hell, and makes them like withered wood, which is fit only to burn.

Hardness of heart makes a man's condition worse than all his other sins besides. If one is guilty of great sins—yet if he can mourn, there is hope. Repentance unravels sin, and makes sin not to be. But hardness of heart binds guilt fast upon the soul. It seals a man under wrath. It is not heinousness of sin—but hardness of heart which damns. This makes the sin against the Holy Spirit incapable of mercy, because the sinner who has committed it, is incapable of repentance.

Sundry sharp reproofs

This doctrine draws up a charge against several sorts of people:

1. Those who think themselves good Christians—yet have not learned this art of holy mourning. Luther calls mourning 'a rare herb'. Men have tears to shed for other things—but have none to spare for their sins. There are many murmurers—but few mourners. Most are like the stony ground which 'lacked moisture' (Luke 8:6).

We have many cry out of hard times—but they are not sensible of hard hearts. Hot and dry is the worst temper of the body. To be hot in sin, and to be so dry as to have no tears—is the worst temper of the soul. How many are like Gideon's dry fleece, and like the mountains of Gilboa! There is no dew upon them. Did Christ bleed for sin—and can you not weep! If God's bottle is not filled with tears—his vial will be filled with wrath! We have many sinners in Zion—but few mourners in Zion. It is with most people as with a man on the top of a mast; the winds blow and the waves beat, and the ship is in danger of ship wreck—and he is fast asleep! So when the waves of sin have even covered men and the stormy wind of God's wrath blows, and is ready to blow them into hell—yet they are asleep in carnal security.

2. This doctrine reproves them who instead of weeping for sin, spend their days in mirth and jollity. Instead of mourners we have jesters. 'They sing with tambourine and harp. They make merry to the sound of the flute' (Job 21:12, 13). 'They do not give themselves to mourning—but follow after their pleasures'. They live epicures, and die atheists. James bids us 'turn our laughter to mourning' (James 4:9). But they turn their mourning to laughter. Samson was brought forth to amuse the Philistines (Judges 16:25). The jovial sinner amuses the devil. It is a saying of Theophylact, 'It is one of the worst sights to see a sinner go laughing to hell.' How unseasonable is it to take the harp and violin—when God is taking the sword! 'A sword is being sharpened and polished. It is being prepared for terrible slaughter; it will flash like lightning! Now will you laugh?' (Ezekiel 21:9, 10). This is a sin which enrages God.

'The Lord, the Lord Almighty, called you to weep and mourn. He told you to shave your heads in sorrow for your sins and to wear clothes of sackcloth to show your remorse. But instead, you dance and play; you feast on meat, and drink wine. The Lord Almighty has revealed to me that this sin will never be forgiven you until the day you die. That is the judgment of the Lord, the Lord Almighty' (Isaiah 22:12-14). That is, this your sin shall not be done away by any expiatory sacrifice—but vengeance shall pursue you forever!

3. This doctrine reproves those who, instead of mourning for sin, rejoice in sin (Proverbs 2:14); 'Who take pleasure in iniquity' (2 Thessalonians 2:12). Wicked men in this sense are worse than the damned in hell, for they take little pleasure in their sins. There are some so impudently profane, that they will make themselves and others merry with their sins. Sin is a soul sickness (Luke 5:31). Will a man make merry with his disease? Ah wretch! did Christ bleed for sin—and do you laugh at sin! Is it a time for a man to be jesting when he is upon the scaffold, and his head is to be stricken off? You who laugh at sin now, 'So I will laugh when you are in trouble! I will mock you when disaster overtakes you—when calamity overcomes you like a storm, when you are engulfed by trouble, and when anguish and distress overwhelm you!' Proverbs 1:24-27

4. This doctrine reproves those that cry down mourning for sin. They are like the Philistines who stopped-up the wells (Genesis 26:15). These would stop-up the wells of godly sorrow. Antinomians say this is a legal doctrine—but Christ here preaches it: 'Blessed are those who mourn.' And the apostles preached it, 'And they went out and preached that men should repent' (Mark 6:12). Holy sincerity will put us upon mourning for sin. He who has the heart of a child cannot but weep for his unkindness against God. Mourning for sin is the very fruit and product of the Spirit of grace (Zechariah 12:10). Such as cry down repentance, cry down the Spirit of grace. Mourning for sin is the only way to keep off wrath from us. Such as with Samson would break this pillar, go about to pull down the vengeance of God upon the land. To all such I say, as Peter to Simon Magus, 'Repent therefore of this your wickedness and pray God if perhaps the thought of your heart may be forgiven you', O sinner (Acts 8:22). Repent that you have cried down repentance.

MOTIVES to holy mourning

Let me exhort Christians to holy mourning. I now persuade to such a mourning as will prepare the soul for blessedness. Oh that our hearts were spiritual stills, distilling the water of holy tears! Christ's doves weep. 'They that escape shall be like doves of the valleys, all of them mourning, everyone for his iniquity' (Ezekiel 7:16).

There are several divine motives to holy mourning:

1. Tears cannot be put to a better use. If you weep for outward losses, you lose your tears. It is like a shower upon a rock, which does no good; but tears for sin are blessed tears. 'Blessed are those who mourn.' These poison our corruptions; salt-water kills the worms. The brinish water of repenting tears will help to kill that worm of sin which would gnaw the conscience.

2. Gospel-mourning is an evidence of grace. 'I will pour upon the house of David and the inhabitants of Jerusalem, the Spirit of grace, and they shall mourn . . .' (Zechariah 12:10). The Holy Spirit descended on Christ like a dove (Luke 3:22). The dove is a weeping creature. Where there is a dove-like weeping, it is a good sign the Spirit of God has descended there. Weeping for sin is a sign of the new birth. As soon as the child is born, it weeps: 'And behold the babe wept' (Exodus 2:6). To weep kindly for sin is a good sign we are born of God. Mourning shows a 'heart of flesh' (Ezekiel 36:26). A stone will not melt. When the heart is in a melting frame, it is a sign the heart of stone is taken away.

3. The preciousness of tears. Tears dropping from a mournful, penitent eye, are like water dropping from the roses—very sweet and precious to God. A fountain in the garden makes it pleasant. That heart is most delightful to God—which has a fountain of sorrow running in it. 'Mary stood at Christ's feet weeping' (Luke 7:38). Her tears were more fragrant than her ointment. The incense, when it is broken, smells sweetest. When the heart is broken for sin, then our services give forth their sweetest perfume. 'There is joy in heaven over one sinner that repents' (Luke 15:7). Whereupon Bernard calls tears 'the wine of angels'. And surely, God delights much in tears, else he would not keep a bottle for them (Psalm 56:8). One calls tears 'a fat sacrifice', which under the law was most acceptable (Leviticus 3:3). Jerome calls mourning a plank after shipwreck. Chrysostom calls tears a sponge to wipe off sin. Tears are powerful orators for mercy. Eusebius says there was an altar at Athens, on which they poured no other sacrifice but tears, as if the heathens thought there was no better way to pacify their angry gods, than by weeping. Jacob wept and 'had power over the angel' (Hosea 12:4). Tears melt the heart of God. When a malefactor comes weeping to the bar, this melts the judge's heart towards him. When a man comes weeping in prayer and smites on his breast, saying, 'God be merciful to me a sinner' (Luke 18:13), this melts God's heart towards him. Prayer (says Jerome) inclines God to show mercy; tears compel him. God seals his pardons upon melting hearts. Tears, though they are silent—yet have a voice, 'The Lord has heard the voice of my weeping!' (Psalm 6:8). Tears wash away sin. Rain melts and washes away a ball of snow. Repenting tears wash away sin. That sin, says Ambrose, which cannot be defended by argument, may be washed away by tears.

4. The sweetness of tears. Mourning is the way to solid joy. 'The sweetest wine is that which comes out of the winepress of the eyes', says Chrysostom. The soul is never more enlarged than when it can weep. Closet tears are better than court music. When the heart is sad, weeping eases it by giving vent. The soul of a Christian is most eased when it can vent itself by holy mourning. Chrysostom observes that David who was the great mourner in Israel—was the sweet singer in Israel. 'My tears were my food' (Psalm 42:3). Ambrose says, 'No food so sweet as tears.' 'The tears of the penitent,' says Bernard, 'are sweeter than all worldly joy.' A Christian thinks himself sometimes in the suburbs of heaven, when he can weep. When Hannah had wept, she went away and was no more sad. Sugar when it melts is sweetest. When a Christian melts in tears, now he has the sweetest joy. When the daughter of Pharaoh descended into the river, she found a babe there among the reeds; so when we descend into the river of repenting tears, we find the babe Jesus there who shall wipe away all tears from our eyes. Well therefore might Chrysostom solemnly bless God for giving us this laver of tears to wash in.

5. A mourner for sin not only does good to himself but to others. He helps to keep off wrath from a land. As when Abraham was going to strike the blow, the angel stayed his hand (Genesis 22:12), so when God is going to destroy a nation, the mourner stays his hand. Tears in the child's eye sometimes move the angry father to spare the child. Penitential tears melt God's heart and bind his hand. Jeremiah, who was a weeping prophet, was a great intercessor. God says to him, 'Pray not for this people' (Jeremiah 7:16), as if the Lord had said, 'Jeremiah, so powerful are your prayers and tears, that if you pray I cannot deny you.' Tears have a mighty influence upon God. Surely God has some mourners in the land, or he would have destroyed us before now.

6. Holy mourning is preventing remedy. Our mourning for sin here—will prevent mourning in hell. Hell is a place of weeping (Matthew 8:12). The damned mingle their drink with weeping. God is said to hold his bottle for our tears (Psalm 56:8). Those who will not shed a bottle-full of tears shall hereafter shed rivers of tears. 'Woe to you that laugh now, for you shall mourn and weep' (Luke 6:25). You have sometimes seen sugar lying in a damp place dissolve to water. All the sugared joys of the wicked dissolve at last to the water of tears. Now, tears will do us good. Now, it is seasonable weeping. It is like a shower in the spring. If we do not weep now, it will be too late in hell. Could we hear the language of the damned, they are now cursing themselves that they did not weep soon enough. Oh is it not better to have our hell here, than hereafter? Is it not better to shed repenting tears, than despairing tears? He who weeps here is a blessed mourner. He who weeps in hell is a cursed mourner. The physician by bleeding the patient prevents death. By the opening a vein of godly sorrow, we prevent the death of our souls.

7. There is no other way the Gospel prescribes to blessedness, but mourning. 'Blessed are those who mourn'. This is the road that leads to the new Jerusalem. There may be several ways leading to a city; some go one way, some another; but there is but one way to heaven, and that is by the house of weeping (Acts 26:20). Perhaps a man may think thus, 'If I cannot mourn for sin, I will get to heaven some other way. I will go to church; I will give alms; I will lead a civil life.' Nay—but I tell you there is but one way to blessedness, and that is, through the valley of tears. If you do not go this way, you will miss of Paradise. 'I tell you, except you repent, you shall all likewise perish' (Luke 13:3). There are many lines leading to the center—but the heavenly center has but one line leading to it, and that is a tear dropping from the eye of faith. A man may have a disease in his body that twenty medicines will heal. Sin is a disease of the soul which makes it sick unto death. Now there is but one medicine will heal, and that is the medicine of repentance.

8. Consider what need every Christian has to be conversant in holy mourning. A man may take physic when he has no need of it. Many go to London when they have no need. It is rather out of curiosity than necessity. But O what need is there for everyone to go into the weeping bath! Think what a sinner you have been. You have filled God's book with your debts, and what need you have to fill his bottle with your tears! You have lived in secret sin. God enjoins you this penance, 'Mourn for sin'. But perhaps some may say, I have no need of mourning, for I have lived a very civil life. Go home and mourn because you are only civil. Many a man's civility, being rested upon—has damned him! It is sad for men to be without repentance—but it is worse to have no need for repentance (Luke 15:7).

9. Tears are but finite. It is but a while that we shall weep. After a few showers that fall from our eyes, we shall have a perpetual sunshine. In heaven the bottle of tears is stopped. 'God shall wipe away all tears . . .' (Revelation 7:17). When sin shall cease, tears shall cease. 'Weeping may endure for a night—but joy comes in the morning' (Psalm 30:5). In the morning of the ascension, then shall all tears be wiped away.

10. The benefit of holy mourning. The best of our commodities come by water. Mourning makes the soul fruitful in grace. When a shower falls, the herbs and plants grow. 'I will water you with my tears, O Heshbon!' (Isaiah 16:9). I may allude to it; tears water our graces and make them flourish. 'He sends his springs into the valleys' (Psalm 104:10). That is the reason the valleys flourish with corn, because the springs run there. Where the springs of sorrow run, there the heart bears a fruitful crop. Leah was tender-eyed; she had a watery eye—and was fruitful. The tender-eyed Christian usually brings forth more of the fruits of the Spirit. A weeping eye is the water-pot to water our graces!

Again, mourning fences us against the devil's temptations. Temptations are called 'fiery darts' (Ephesians 6:16), because indeed they set the soul on fire. Temptations enrage anger, inflame lust. Now the waters of holy mourning quench these fiery darts. Wet gunpowder will not easily take fire. When the heart is wetted and moistened with sorrow, it will not so easily take the fire of temptation. Tears are the best engines and waterworks to quench the devil's fire; and if there is so much profit and benefit in gospel-sorrow, then let every Christian wash his face every morning in the laver of tears.

11. And lastly, to have a melting frame of spirit is a great sign of God's presence with us in an ordinance. It is a sign that the Sun of Righteousness has risen upon us, when our frozen hearts thaw and melt for sin. It is a saying of Bernard, 'By this you may know whether you have met with God in a duty—when you find yourselves in a melting and mourning frame'. We are apt to measure everything, by comfort. We think we never have God's presence in an ordinance, unless we have joy. Herein we are like Thomas. 'Unless (says he) I shall see in his hands the print of the nails, I will not believe' (John 20:25). So are we apt to say that, unless we have incomes of comfort, we will not believe that we have found God in a duty; but if our hearts can melt kindly in tears of love, this is a real sign that God has been with us. As Jacob said, 'Surely the Lord is in this place, and I knew it not' (Genesis 28:16). So, Christian, when your heart breaks for sin and dissolves into holy tears, God is in this duty, though you do not know it.

Methinks all that has been said should make us spiritual mourners. Perhaps we have tried to mourn and cannot. But as a man who has dug so many fathoms deep for water and can find none, at last digs until he finds a spring; so though we have been digging for the water of tears and can find none—yet let us weigh all that has been said and set our hearts again to work, and perhaps at last we may say, as Isaac's servants said, 'We have found water!' (Genesis 26:32). When the herbs are pressed, the watery juice comes out. These eleven serious motives may press out tears from the eye!

But some may say, My constitution is such that I cannot weep. I may as well go to squeeze a rock as think to get a tear.

I answer—but if you cannot weep for sin—can you not grieve? Heart mourning is best. There may be godly sorrow—where there are no tears. The vessel may be full though it lacks vent. It is not so much the weeping eye which God respects—as the broken heart. Yet I would be reluctant to stop their tears of those who can weep. God stood looking on Hezekiah's tears: 'I have seen your tears' (Isaiah 38:5). David's tears made music in God's ears. 'The Lord has heard the voice of my weeping' (Psalm 6:8). It is a sight fit for angels to behold—tears as pearls dropping from a penitent eye!

What shall we do to get our heart into this mourning frame? Do two things. Take heed of those things which will stop these channels of mourning; put yourselves upon the use of all means that will help forward holy mourning. Take heed of those things which will stop the current of tears.

Nine HINDRANCES of mourning.

1. The love of sin. The love of sin is like a stone in the pipe, which stops up the current of water. The love of sin makes sin taste sweet, and this sweetness in sin bewitches the heart. It is worse to love sin than to commit it. A man may be overtaken with sin (Galatians 6:1). He who has stumbled upon sin unawares will weep—but the love of sin hardens the heart and keeps the devil in possession. In true mourning there must be a grieving for sin. But how can a man grieve for that sin which his heart is in love with? Oh, take heed of this sweet poison! The love of sin freezes the soul in impenitence.

2. Despair. Despair affronts God, undervalues Christ's blood and damns the soul! 'But they will say—It's hopeless. We will continue to follow our plans, and each of us will continue to act according to the stubbornness of his evil heart' (Jeremiah 18:12). This is the language of despair. I had as good follow my sins still—and be damned for something. Despair presents God to the soul as a judge clad in the garments of vengeance (Isaiah 59:17). The despair of Judas was in some sense worse than his treason. Despair destroys repentance, for the proper ground of repentance is mercy. 'The goodness of God leads you to repentance' (Romans 2:4)—but despair hides mercy out of sight—as the cloud covered the Ark. Oh, take heed of this. Despair is an irrational sin; there is no ground for it. The Lord shows mercy to thousands. Why may you not be one of a thousand? The wings of God's mercy, like the wings of the Cherubim, are stretched out to every humble penitent. Though you have been a great sinner—yet if you are a weeping sinner—there is a golden scepter of mercy held forth (Psalm 103:11). Despair locks up the soul in impenitence!

3. A conceit that this mourning will make us melancholy. 'We shall drown all our joy in our tears!' But this is a mistake. Lose our joy? Tell me, what joy can there be in a condemned condition? What joy does sin afford? Is not sin compared to a wound and bruise? (Isaiah 1:6). David had his broken bones (Psalm 51:8). Is there any comfort in having the bones out of joint? Does not sin breed a palpitation and trembling of heart? (Deuteronomy 28:65, 66). Is it any joy for a man to be a 'terror to himself'? (Jeremiah 20:4). Surely of the sinner's laughter it may be said, 'It is mad!' (Ecclesiastes 2:2), whereas holy mourning is the breeder of joy. It does not eclipse joy—but refines our joy and makes it better. The prodigal dated his joy from the time of his repentance. 'Then they began to be merry' (Luke 15:24).

4. Checking the motions of the Spirit. The Spirit sets us a-mourning. He causes all our spring-tides. 'All my springs are in you' (Psalm 87:7). Oft we meet with gracious motions to prayer and repentance. Now when we stifle these motions, which is called a quenching the Spirit (1 Thessalonians 5:19), then we do, as it were, hinder the tide from coming in. When the dew falls, then the ground is wet. When the Spirit of God falls as dew in his influences upon the soul, then it is moistened with sorrow. But if the Spirit withdraws, the soul is like Gideon's dry fleece. A ship can as well sail without the wind, a bird can as well fly without wings—as we can mourn without the Spirit! Take heed of grieving the Spirit. Do not drive away this sweet Dove from the ark of your soul. The Spirit is 'gentle and tender'. If he is grieved, he may say, 'I will come no more'—and if he once withdraws, we cannot mourn.

5. Presumption of mercy. Who will take pains with his heart or mourn for sin—who thinks he may be saved at a cheaper rate? How many, spider-like, suck damnation out of the sweet flower of God's mercy? Jesus Christ, who came into the world to save sinners, is the occasion of many a man's perishing. 'Oh,' says one, 'Christ died for me. He has done all. What need I pray or mourn?' Many a bold sinner plucks death from the tree of life, and through presumption, goes to hell by that ladder of Christ's blood, by which others go to heaven. It is sad when the goodness of God, which should 'lead to repentance' (Romans 2:4), leads to presumption. O sinner, do not hope yourself into hell. Take heed of being damned upon a mistake. You say God is merciful, and therefore you go on securely in sin. But whom is mercy for? The presuming sinner or the mourning sinner? 'Let the wicked forsake his way, and return to the Lord, and he will have mercy upon him' (Isaiah 55:7). No mercy without forsaking sin, and no forsaking sin without mourning!

If a king should say to a company of rebels, 'Whoever comes in and submits shall have mercy', such as stood out in rebellion could not claim the benefit of the pardon. God makes a proclamation of mercy to the mourner—but such as are not mourners have nothing to do with mercy. The mercy of God is like the ark, which none but the priests were to meddle with. None may touch this golden ark of mercy but such as are 'priests unto God' (Revelation 1:6), and have offered up the sacrifice of tears.

6. A conceit of the smallness of sin. 'Is it not a little one?' (Genesis 19:20). The devil holds the small end of the telescope to sinners. To imagine that sin less than it is, is very dangerous. An opinion of the littleness of sin keeps us from the use of means. Who will be earnest for a physician, who thinks it is but a trivial disease? And who will seek to God with a penitent heart for mercy, who thinks sin is but a slight thing? But to take off this wrong conceit about sin, and that we may look upon it with watery eyes—consider that sin cannot be little, because it is against the Majesty of heaven. There is no small treason, it being against the king's person. Every sin is sinful, therefore damnable. A penknife or stiletto makes but a little wound—but either of them may kill as well as a large sword. There is death and hell in every sin. "The wages of sin is death!" (Romans 6:23). What was it for Adam to pluck an apple? But that lost him his crown! It is not with sin as it is with diseases—some are mortal, some not mortal. The least sin without repentance, will be a lock and bolt to shut men out of heaven.

View sin in the red glass of Christ's sufferings. The least sin cost his blood. Would you take a true view of sin? Go to Golgotha. Jesus Christ was fain to veil his glory and lose his joy, and pour out his soul an offering for the least sin. Read the greatness of your sin in the deepness of Christ's wounds. Let not Satan cast such a mist before your eyes that you cannot see sin in its right colors. Remember, not only do great rivers fall into the sea—but little brooks. Not only do great sins carry men to hell—but lesser sins as well.

7. Procrastination; or an opinion that it is too soon as yet to tune the penitential string. "When the lamp is almost out, the strength exhausted, and old age comes on—then mourning for sin will be in season—but it is too soon now." That I may show how pernicious this opinion is, and that I may roll away this stone from the mouth of the well, that so the waters of repentance may be drawn forth—let me propose these four serious and weighty considerations:

First, do you know what it is to be in the state of condemnation? And will you say it is too soon to get out of it? You are under 'the wrath of God' (John 3:36), and is it too soon to get from under the dropping of this vial? You are under 'the power of Satan' (Acts 26:18), and is it too soon to get out of the enemy's quarters?

Second, men do not argue thus in other cases. They do not say, 'It is too soon to be rich.' They will not put off getting the world until old age. No! here they take the first opportunity. It is not too soon to be rich—and is it too soon to be saved from sin? Is not repentance a matter of the greatest consequence? Is it not more needful for men to lament their sin, than augment their estate?

Third, God's call to mourning is always in the present. 'Today, if you will hear his voice, harden not your hearts' (Hebrews 3:7, 8). A general besieging a garrison summons it to surrender upon such a day—or he will storm it. Such are God's summons to repentance. 'Today if you will hear his voice'. Sinners, when Satan has tempted you to any wickedness, you have not said, 'It is too soon, Satan'—but have immediately embraced his temptation. You have not put the devil off—and will you put God off?

Fourth, it is a foolish thing to adjourn and put off mourning for sin, for the longer you put off holy mourning—the harder you will find the work when you come to it! A bone which is out of joint is easier to set at first—than if you let it go longer. A disease is sooner cured at first—than if it is let alone until advance stages come. You may easily wade over the waters when they are low but if you wait stay until they are risen, then they will be beyond your depth. O sinner, the more treasons against God you commit—the more do you incense him against you, and the harder it will be to get your pardon. The longer you spin out the time of your sinning—the more work you make for repentance!

To adjourn, and put off mourning for sin is folly in respect of the uncertainty of life. How does the procrastinating sinner know that he shall live to be old? 'What is your life? It is but a vapor' (James 4:14). How soon may sickness arrest you, and death strike off your head! May not your sun set at noon? Oh then what impudence is it to put off mourning for sin, and to make a long work, when death is about to make a short work? Caesar, deferring to read the letter which was sent to him, was stabbed in the senate house.

It is folly to put off all until the last—in respect of the improbability of finding mercy. Though God has given you space to repent, he may deny you grace to repent. When God calls for mourning and you are deaf—when you call for mercy God may be dumb 'I called you so often, but you didn't come. I reached out to you, but you paid no attention. You ignored my advice and rejected the correction I offered. So I will laugh when you are in trouble! I will mock you when disaster overtakes you— when calamity overcomes you like a storm, when you are engulfed by trouble, and when anguish and distress overwhelm you. I will not answer when they cry for help. Even though they anxiously search for me, they will not find me!' (Proverbs 1:24-28). Think of it seriously. God may take the latter time to judge you in—because you did not take the former time to repent in.

To put off our solemn turning to God until old age, or sickness, is high imprudence, because 'death bed repentance' is for the most part insincere and spurious. Though true mourning for sin be never too late—yet 'death bed repentance' is seldom true. That repentance is seldom true-hearted, which is grey-headed. It is disputable whether these death-tears are not shed more out of fear of hell—than love to God. The mariner in a storm throws his goods overboard—not that he hates them—but he is afraid they will sink the ship. When men falls to weeping-work late and would cast their sins overboard—it is for the most part, only for fear lest they should sink the ship and drown in hell! It is a great question whether the sickbed penitent begins to mourn—only because he can keep his sins no longer. All which considered may make men take heed of running their souls upon such a desperate hazard, as to put all their work for heaven, upon the last hour.

8. Delay in the execution of justice. "When the sentence for a crime is not quickly carried out, the hearts of the people are filled with schemes to do wrong." (Ecclesiastes 8:11). God forbears punishing—therefore men forbear repenting. He does not smite upon their back by correction—therefore they do not smite upon their thigh by humiliation (Jeremiah 31:19). The sinner thinks thus: 'God has spared me all this while; he has eked out patience into longsuffering; surely he will not punish.' 'He says to himself—God has forgotten; he covers his face and never sees' (Psalm 10:11). In infinite patience God sometimes adjourns his judgements a while longer. He is not willing to punish (2 Peter 3:9). God is like the bee, which naturally gives honey—but stings only when it is provoked. The Lord would have men make their peace with him (Isaiah 27:5). God is not like a hasty creditor who requires the payment of the debt, and will give no time for the payment. He is not only gracious—but 'waits to be gracious' (Isaiah 30:18). But God by his patience, would bribe sinners to repentance. But, alas, how is his patience abused! God's longsuffering hardens most. Because God stops the vial of his wrath, sinners stop the conduit of tears! That the patience of God may not (through our corruption) obstruct holy mourning, let sinners remember:

First, God's patience has bounds set to it (Genesis 6:3). Though men will not set bounds to their sin—yet God sets bounds to his patience. There is a time when the sun of God's patience will set, and, being once set—it never returns any degrees backwards. The lease of patience will soon be run out! There is a time when God says, 'My Spirit shall no longer strive.' The angel cried, 'The hour of judgement has come' (Revelation 14:7). Perhaps at the next sin you commit—God may say, 'Your hour has now come!'

Second, to be hardened under God's patience, makes our condition far worse. Incensed justice will revenge abused patience! God was patient towards Sodom—but when they did not repent, he made the fire and brimstone flame about their ears! Sodom, which was once the wonder of God's patience—is now a standing monument of God's severity. All the plants and fruits were destroyed, and, as Tertullian says—that place still smells of fire and brimstone. Long forbearance is no forgiveness. God may keep off the stroke awhile—but justice is not dead—but only sleeps. God has leaden feet but iron hands. The longer God is taking his blow—the sorer it will be when it comes. The longer a stone is falling—the heavier it will be at last. The longer God is whetting his sword—the sharper it cuts. Sins against God's patience are of a deeper dye; they are worse than the sins of the devils. The fallen angels never sinned against God's patience. How dreadful will their condition be—who sin because God is patient with them. For every crumb of patience, God puts a drop of wrath into his vial. The longer God forbears with a sinner, the more interest he is sure to pay in hell.

9. Mirth and music. 'You sing idle songs to the sound of the harp. You drink wine by the bowlful, and you perfume yourselves with exotic fragrances.' (Amos 6:5, 6). Instead of the dirge, they sing idle songs. Many sing away sorrow, and drown their tears in wine. The sweet waters of pleasure destroy the bitter waters of mourning. How many go dancing to hell—like those fish which swim pleasantly down into the Dead Sea!

Let us take heed of all these hindrances to holy tears. 'Let the harp play sad music, and the flute accompany those who weep.' (Job 30:31).

Some HELPS to mourning

Having removed the obstructions, let me in propound some helps to holy mourning.

1. Set SIN continually before you. 'My sin is ever before me' (Psalm 51:3). David, that he might be a mourner, kept his eye fully upon sin. See what sin is—and then tell me if there be not enough in it to draw forth tears! I know not what name, is bad enough to give to sin. One calls it the devil's excrement. Sin is a combining of all evils. It is the spirit of evil distilled. Sin dishonors God—it denies God's omniscience, it derides his patience, it distrusts his faithfulness. Sin tramples upon God's law, slights his love, grieves his Spirit. Sin wrongs us; sin shames us. 'Sin is a reproach to any people' (Proverbs 14:34). Sin has made us naked. It has plucked off our robe—and taken our crown from us! Sin has spoiled us of our glory. Nay, it has not only made us naked—but impure. 'I saw you polluted in your blood' (Ezekiel 16:6). Sin has not only taken off our golden robe—but it has put upon us 'filthy garments' (Zechariah 3:3).

God made us 'after his likeness' (Genesis 1:26)—but sin has made us 'like the beasts which perish' (Psalm 49:20). We have all become brutish in our affections. Nor has sin made us only like the beasts—but like the devil (John 8:44). Sin has drawn the devil's picture upon man's heart. Sin stabs us. The sinner, like the jailer, draws a sword to kill himself (Acts 16:27). He is bereaved of his judgement and, like the man in the gospel, possessed with the devils, 'he cuts himself with stones' (Mark 5:5), though he has such a stone in his heart that he does not feel it. Every sin is a stroke at the soul. So many sins—so many wounds! Every blow given to the tree, helps forward the felling of the tree. Every sin is a hewing and chopping down the soul for hellfire! If then there is all this evil in sin—if this forbidden fruit has such a bitter core—it should make us mourn. Our hearts should be the spring—and our eyes the rivers!

2. If we would be mourners, let us be orators. Beg a spirit of contrition. Pray to God that he will put us in mourning, that he will give us a melting frame of heart. Let us beg Achsah's blessing, even 'springs of water' (Joshua 15:19). Let us pray that our hearts may be spiritual stills—dropping tears into God's bottle. Let us pray that we who have the poison of the serpent—may have the tears of the dove. The Spirit of God is a spirit of mourning. Let us pray that God would pour out that Spirit of grace upon us, whereby we may 'look on him whom we have pierced and mourn for him' (Zechariah 12:10).

God must breathe in his Spirit—before we can breathe out our sorrows. The Spirit of God is like the fire in a still—which sends up the dews of grace in the heart and causes them to drop from the eyes. It is this blessed Spirit whose gentle breath causes our spices to smell—and our waters to flow! If the spring of mourning is once set open in the heart—there can lack no joy. As tears flow out—comfort flows in! This leads to the second part of the text, 'They shall be comforted'.

The COMFORTS belonging to mourners

Having already presented to your view the dark side of the text, I shall now show you the bright side, "They shall be comforted." Where observe:

1. Mourning goes before comfort—as the lancing of a wound precedes the cure. The Antinomian talks of comfort—but cries down mourning for sin. He is like a foolish patient who, having a pill prescribed him, licks the sugar—but throws away the pill. The libertine is all for joy and comfort. He licks the sugar—but throws away the bitter pill of repentance. If ever we have true comfort we must have it in God's way and method. Sorrow for sin ushers in joy: 'I will restore comforts to him, and to his mourners' (Isaiah 57:18). That is the true sunshine of joy—which comes after a shower of tears. We may as well expect a crop without seed—as comfort without gospel-mourning.

2. Observe that God keeps his best wine until last. First he prescribes mourning for sin—and then sets open the wine of consolation. The devil does quite contrary. He shows the best first—and keeps the worst until last. First, he shows the wine sparkling in the glass—then comes the 'biting of the serpent' (Proverbs 23:32). Satan sets his dainty dishes before men. He presents sin to them colored with beauty, sweetened with pleasure, silvered with profit—and then afterwards the sad reckoning is brought in! He showed Judas first the silver bait—and then stuck him with the hook! This is the reason why sin has so many followers, because it shows the best first. First, the golden crowns—then comes the lions' teeth! (Revelation 9:7, 8).

But God shows the worst first. First he prescribes a bitter portion— and then brings a cordial, 'They shall be comforted.'

3. Observe, gospel tears are not lost. They are seeds of comfort. While the penitent pours out tears, God pours in joy. 'If you would be cheerful' (says Chrysostom), 'mourn.' 'Those who sow in tears—shall reap in joy' (Psalm 126:5). It was the end of Christ's anointing and coming into the world—that he might comfort those who mourn (Isaiah 61:3). Christ had the oil of gladness poured on him (as Chrysostom says) that he might pour it upon the mourner. Well then, may the apostle call it 'a repentance not to be repented of' (2 Corinthians 7:10). A man's drunkenness is to be repented of; his uncleanness is to be repented of; but his repentance is never to be repented of, because it is the inlet to joy. 'Blessed are those who mourn, for they shall be comforted.' Here is sweet fruit from a bitter stock. Christ caused the earthen vessels to be filled to the brim with water, and then turned the water into wine (John 2:9). So when the eye, that earthen vessel, has been filled with water to the brim, then Christ will turn the water of tears into the wine of joy. 'Holy mourning,' says Basil, 'is the seed out of which the flower of eternal joy grows.'

The REASONS why the mourner shall be comforted.

[1] Because mourning is made on purpose for this end. Mourning is not prescribed for itself but that it may lead on to something else—that it may lay a train for comfort. Therefore we sow in tears—that we may reap in joy. Holy mourning is a spiritual medicine. Now a medicine is not prescribed for itself—but for the sake of health. So gospel-mourning is appointed for this very end—to bring forth joy.

[2] The spiritual mourner is the fittest person for comfort. When the heart is broken for sin—now it is fittest for joy. God pours the golden oil of comfort—into broken vessels. The mourner's heart is emptied of pride—and God fills the empty with his blessing. The mourner's tears have helped to purge out corruption—and then God gives a cordial. The mourner is ready to faint away under the burden of sin—and then the refreshing cordial comes seasonably. The Lord would have the incestuous person (upon his deep humiliation) to be comforted, lest 'he should be swallowed up with overmuch sorrow' (2 Corinthians 2:7).

This is the mourner's privilege: 'He shall be comforted'. The valley of tears brings the soul into a paradise of joy. A sinner's joy brings forth sorrow. The mourner's sorrow brings forth joy. 'Your sorrow shall be turned into joy' (John 16:20). The saints have a sorrowful seedtime—but a joyful harvest. 'They shall be comforted'.

Now to illustrate this, I shall show you what the comforts are, that the mourners shall have. These comforts are of a divine infusion, and they are twofold, either here or hereafter.

They are called 'the consolations of God' (Job 15:11); that is, 'great comforts', such as none but God can give. They exceed all other comforts as far as heaven exceeds earth. The root on which these comforts grow is the blessed Spirit. He is called 'the Comforter' (John 14:26), and comfort is said to be a 'fruit of the Spirit' (Galatians 5:22). Christ purchased peace, and the Spirit speaks peace.

How does the Spirit comfort? Either mediately or immediately.

[1] The Spirit comforts mediately, by helping us to apply the promises to ourselves and draw water out of those 'wells of salvation'. We lie as dead children at the breast—until the Spirit helps us to suck the breast of a promise; and when the Spirit has taught faith this art, now comfort flows in. O how sweet is the breast-milk of a promise!

[2] The Spirit comforts immediately. The Spirit by a more direct act presents God to the soul as reconciled. He 'sheds his love abroad in the heart', from whence flows infinite joy (Romans 5:5). The Spirit secretly whispers pardon for sin—and the sight of a pardon dilates the heart with joy. 'Be of good cheer—your sins are forgiven' (Matthew 9:2).

That I may speak more fully to this point, I shall show you the nature and excellencies of these comforts which God gives his mourners. These comforts are real comforts. The Spirit of God cannot witness to that which is untrue. There are many in this age who pretend to comfort—but their comforts are mere impostures. A man may as well be swelled with false, as true comforts. The comforts of the saints are certain. They have the seal of the Spirit set to them (2 Corinthians 1:22; Ephesians 1:13). A seal is for confirmation. When a deed is sealed, it is firm and unquestionable. When a Christian has the seal of the Spirit stamped upon his heart—now he is confirmed in the love of God.

Wherein do these comforts of the Spirit which are unquestionably sure, differ from those which are false and pretended? Three ways:

First, the comforts of God's Spirit are laid in deep conviction: 'And when he (that is, the Comforter) has come, he shall convict the world of sin' (John 16:7, 8).

Why does conviction go before consolation? Conviction of sin, fits for comfort. By conviction of sin, the Spirit sweetly disposes the heart to seek after Christ and then to receive Christ. Once the soul is convinced of sin and of the hell which follows sin—a Savior is precious. When the Spirit has shot in the arrow of conviction, 'now,' says a poor soul, 'Where may I meet with Christ? How may I come to enjoy Christ?' 'Have you seen him whom my soul loves? All the world for one glimpse of my Savior!'

Again, the Spirit by conviction makes the heart willing to receive Christ upon his own terms. Man, by nature, would bargain with Christ. He would take half Christ. He would take him for a Savior to save him from his sin—but not as a King to rule over him. He would accept of Christ as he has 'a head of gold' (Canticles 5:11)—but not as he has 'the government upon his shoulder' (Isaiah 9:6). But when God lets loose the spirit of bondage and convinces a sinner of his lost, undone condition—now he is content to have Christ upon any terms. When Paul was struck down to the ground by a spirit of conviction, he cries out, 'Lord, what will you have me to do?' (Acts 9:6). Let God propound whatever articles he will—the soul will subscribe to them. Now, when a man is brought to Christ's terms, to believe and obey, then he is fit for mercy. When the Spirit of God has been a spirit of conviction of sin, then He becomes a spirit of consolation. When the plough of the law has gone upon the heart and broken up the fallow ground—then God sows the seed of comfort. Those who brag of comfort—but were never truly convicted, nor broken, for sin—have cause to suspect their comfort to be a delusion of Satan. It is like a madman's joy, who thinks himself to be a king—but it may be said of 'his laughter, it is mad' (Ecclesiastes 2:2). The seed which lacked 'depth of earth' withered (Matthew 13:5). That comfort which lacks 'depth of earth', deep humiliation and conviction, will soon wither and come to nothing.

The Spirit of God is a sanctifying, before a comforting Spirit. As God's Spirit is called the 'Comforter', so he is called 'a Spirit of grace' (Zechariah 12:10). Grace is the work of the Spirit. Comfort is the seal of the Spirit. The work of the Spirit goes before the seal. The graces of the Spirit are compared to water (Isaiah 44:3) and to oil (Isaiah 61:3). First, God pours in the water of the Spirit and then comes the oil of gladness. The oil (in this sense) runs above the water. Hereby we shall know whether our comforts are true and genuine. Some talk of the comforting Spirit, who never had the sanctifying Spirit. They boast of assurance—but never had grace. These are spurious joys. These comforts will leave men at death. They will end in horror and despair. God's Spirit will never set seal to a blank. First, the heart must be an epistle written with the finger of the Holy Spirit—and then it is 'sealed with the Spirit of promise'.

First, the comforts of the Spirit are HUMBLING. 'Lord,' says the soul, 'what am I that I should have a smile from heaven, and that you should give me a privy seal of your love?' The more water is poured into a bucket—the lower it descends. The fuller the ship is laden with sweet spices—the lower it sails. The more a Christian is filled with the sweet comforts of the Spirit—the lower he sails in humility. The fuller a tree is of fruit—the lower the bough hangs. The more full we are of 'the fruit of the Spirit—love, joy and peace' (Galatians 5:22), the more we bend in humility. Paul, a 'chosen vessel' (Acts 9:15), filled with the wine of the Spirit (2 Corinthians 1:5), did not more abound in joy, than in lowliness of mind. 'Unto me who am less than the least of all saints, is this grace given . . ', (Ephesians 3:8). He who was the chief of the apostles calls himself the least of the saints.

Those who say they have comfort—but are proud; who have learned to despise others—their comforts are delusions. The devil is able, not only to 'transform himself into an angel of light' (2 Corinthians 11:14)—but he can transform himself into the comforter. It is easy to counterfeit money, to silver over brass and put the king's image upon it. The devil can silver over false comforts and make them look as if they had the stamp of the King of heaven upon them. The comforts of God are humbling. Though they lift the heart up in thankfulness—yet they do not puff it up in pride.

Second, the comforts God gives his mourners are UNMIXED. They are not tempered with any bitter ingredients. Worldly comforts are like wine that is mixed with dregs. 'In the midst of laughter the heart is sad' (Proverbs 14:13). If the breast of a sinner were anatomized and opened—you would find a worm gnawing at his heart. Guilt is a wolf which feeds in the breast of his comfort. A sinner may have a smiling countenance—but a chiding conscience. His mirth is like the mirth of a man in debt, who is every hour in fear of arrest. The comforts of wicked men are spiced with bitterness. They are worm-wood wine.

'These are the men who tremble, and grow pale at every lightning flash, and when it thunders are half-dead with terror at the very first rumbling of the heavens.'

But spiritual comforts are pure. They are not muddied with guilt, nor mixed with fear. They are the pure wine of the Spirit. What the mourner feels is joy, and nothing but joy.

Third, the comforts God gives his mourners are SWEET. 'Truly the light is sweet' (Ecclesiastes 11:7); so is the light of God's countenance. How sweet are those comforts which bring the Comforter along with them! (John 14:10). Therefore the love of God shed into the heart, is said to be 'better than wine' (Canticles 1:2). Wine pleases the palate—but the love of God cheers the conscience. The lips, of Christ 'drop sweet-smelling myrrh' (Canticles 5:13). The comforts which God gives, are a Christian's music. They are the golden pot of manna, the nectar and ambrosia of a Christian. They are the saints' festival, their banqueting delicacies.

So sweet are these divine comforts, that the church had her fainting fits, for lack of them. 'Stay me with flagons' (Canticles 2:5). By these flagons, are meant the comforts of the Spirit. The Hebrew word signifies 'all variety of delights' to show the abundance of delectability and sweetness in these comforts of the Spirit. 'Comfort me with apples.' Apples are sweet in taste, fragrant in smell. Just so, sweet and delicious are those apples which grow upon the tree in paradise. These comforts from above are so sweet that they make all other comforts sweet; health, estate, relations. They are like sauce which makes all our earthly possessions and enjoyments come off with a bitter relish. So sweet are these comforts of the Spirit, that they much abate and moderate our joy in worldly things. He who has been drinking choice wine, will not much desire water; and that man who has once 'tasted how sweet the Lord is' (Psalm 34:8), and has drunk the cordials of the Spirit, will not thirst immoderately after carnal delights. Those who play with dogs and birds—it is a sign they have no children. Just so, such as are inordinate in their desire and love of the creature, declare plainly that they never had better comforts.

Fourth, these comforts which God gives his mourners are HOLY comforts. They are called 'the comfort of the Holy Spirit' (Acts 9:31). Everything propagates in its own kind. The Holy Spirit can no more produce impure joys in the soul, than the sun can produce darkness. He who has the comforts of the Spirit looks upon himself as a person engaged to do God more service. Has the Lord looked upon me with a smiling face? I can never pray enough. I can never love God enough. The comforts of the Spirit raise in the heart a holy antipathy against sin. The dove hates every feather from the hawk. Just so, there is a hatred of every motion and temptation to evil. He who has a principle of life in him, opposes everything that would destroy life—he hates poison. So he who has the comforts of the Spirit living in him, sets himself against those sins which would murder his comforts. Divine comforts give the soul more acquaintance with God. 'Our fellowship is with the Father and with his Son, Jesus.' (1 John 1:3).

Fifth, the comforts reserved for the mourners are FILLING comforts. 'The God of hope fill you with all joy . . .' (Romans 15:13). 'Ask . . . that your joy may be full' (John 16:24). When God pours in the joys of heaven, they fill the heart and make it run over. 'I am exceeding joyful . . .' (2 Corinthians 7:4). The Greek word is 'I overflow with joy', as a cup that is filled with wine until it runs over. Outward comforts can no more fill the heart—than a triangle can fill a circle. Spiritual joys are satisfying. 'My soul shall be satisfied as with marrow, and I will praise you with joyful lips' (Psalm 63:5). David's heart was full, and the joy broke out at his lips. 'You have put gladness in my heart' (Psalm 4:7). Worldly joys put gladness into the face: 'They rejoice in the face' (2 Corinthians 5:12). But the Spirit of God puts gladness into the heart. Divine joys are heart joys (Zechariah 10:7). 'Your heart shall rejoice' (John 16:22). A believer rejoices in God: 'My Spirit rejoices in God . . .' (Luke 1:47).

And to show how filling these comforts are which are of a heavenly extraction, the Psalmist says they create greater joy than when 'their wine and oil increase' (Psalm 4:7). Wine and oil may delight—but they cannot satisfy; they have their emptiness and indigence. We may say as Zechariah 10:2, 'They comfort in vain.' Outward comforts sooner cloy than cheer—and sooner weary than fill. Xerxes offered great rewards to him who could find out a new pleasure—but the comforts of the Spirit are satisfactory. They refresh the heart. 'Your comforts delight my soul' (Psalm 94:19). There is as much difference between heavenly comforts and earthly comforts—as between a banquet which is eaten, and one which is painted on the wall.

Sixth, the comforts God gives his mourners in this life are GLORIOUS comforts. 'Joy full of glory' (1 Peter 1:8). They are glorious because they are a foretaste of that joy which we shall have in a glorified estate. These comforts are a pledge of glory. They put us in heaven before our time. 'You were sealed with the Holy Spirit, which is the pledge of the inheritance' (Ephesians 1:13, 14). So the comforts of the Spirit are the pledge, the 'cluster of grapes' at Eshcol (Numbers 13:23), the first-fruits of the heavenly Canaan. The joys of the Spirit are glorious, in opposition to other joys, which compared with these, are inglorious and vile. A carnal man's joy, as it is airy and flashy, so it is sordid. He sucks nothing but dregs. 'You rejoice in a thing of nothing' (Amos 6:13). A carnal spirit rejoices because he can say that this house is his, or that this estate is his. But a gracious spirit rejoices because he can say that this God is his: 'For this God is our God forever and ever' (Psalm 48:14). The ground of a Christian's joy is glorious. He rejoices in that he is an heir of the promise. The joy of a godly man is made up of that which is the angels' joy. He triumphs in the light of God's countenance. His joy is that which is Christ's own joy. He rejoices in the mystical union which is begun here and consummated in heaven. Thus the joy of the saints is a joy 'full of glory'.

Seventh, the comforts which God gives his mourners are infinitely transporting and RAVISHING. So delightful are they and amazing, that they cause a jubilation which is so great, that it cannot be expressed. Of all things joy is the most hard to be deciphered. It is called 'joy unspeakable' (1 Peter 1:8). You cannot tell how sweet honey is, without actually tasting it. The most elevated words can no more set forth the comforts of the Spirit, than the a pencil can draw the life and breath of a man. The angels cannot express the joys they feel. Some men have been so overwhelmed with the sweet raptures of joy, that they have not been able to contain—but as Moses, have died with a kiss from God's mouth. Thus have we seen the glass oft breaking with the strength of the liquor put into it.

Eighth, these comforts of the Spirit are POWERFUL. They are strong cordials, strong consolation, as the apostle phrases it (Hebrews 6:18). Divine comfort strengthens for duty. 'The joy of the Lord is your strength' (Nehemiah 8:10). Joy whets and sharpens industry. A man who is steeled and animated with the comfort of God's Spirit, goes with vigor and alacrity through the exercises of piety. He believes firmly, he loves fervently, he is carried full sail in duty. 'The joy of the Lord is his strength'. Divine comfort supports under affliction: 'Having received the Word in much affliction, with joy' (1 Thessalonians 1:6). The wine of the Spirit can sweeten 'the waters of Marah'. Those who are possessed of these heavenly comforts can 'gather grapes from thorns', and fetch honey out of the 'lion's carcass'. They are 'strong consolations' indeed, which can endure the 'fiery trial', and turn the flame into a bed of roses. How powerful is that comfort which can make a Christian glory in tribulations (Romans 5:3)! A believer is never so sad, but he can rejoice. The bird of paradise can sing in the winter. 'As sorrowing—yet always rejoicing' (2 Corinthians 6:10). Let sickness come, the sense of pardon takes away the sense of pain. 'The inhabitant shall not say, I am sick' (Isaiah 33:24). Let death come, the Christian is above it. 'O death, where is your sting?' (1 Corinthians 15:55). At the end of the rod, a Christian tastes honey. These are 'strong consolations'.

Ninth, the comforts God's mourners have are HEART-QUIETING comforts. They cause a sweet acquiescence and rest in the soul. The heart of a Christian is in a state of discomposure, like the needle in the compass; it shakes and trembles—until the Comforter comes. Some creatures cannot live but in the sun. A Christian is discomposed, unless he has the sunlight of God's countenance. 'Hide not your face from me, lest I be like those who go down into the pit' (Psalm 143:7). Nothing but the breast will quiet the child. It is only the breast of consolation, which quiets the believer.

Tenth, the comforts of the Spirit are ABIDING comforts. As they abound in us so they abide with us. 'He shall give you another Comforter that he may abide with you forever' (John 14:16). Worldly comforts are always upon the wing, ready to fly. They are like a flash of lightning. 'They will oftentimes pass away and glide from your closest embrace'. All things here are transient—but the comforts with which God feeds his mourners are immortal: 'Who has loved us and given us everlasting consolation' (2 Thessalonians 2:16). Though a Christian does not always have a full beam of comfort—yet he has a dawning of it in his soul. He always has a ground of hope and a root of joy. There is that within him, which bears up his heart, and which he would not on any terms part with.

Behold, then, the mourner's privilege, 'He shall be comforted'. David who was the great mourner of Israel, was the 'sweet singer of Israel'. The weeping dove shall be covered with the golden feathers of comfort. O how rare and superlative are these comforts!

But the question may be asked, 'May not God's mourners lack these comforts?' Spiritual mourners have a title to these comforts—yet they may sometimes lack them. God is a sovereign agent. He will have the timing of our comforts. He has a self-freedom to do what he will. The Holy One of Israel will not be limited. He reserves his prerogative to give or suspend comfort—as he will; and if we are a while without comfort, we must not quarrel with his dispensations, for as the mariner is not to wrangle with providence because the wind blows out of the east when he desires it to blow out of the west; nor is the farmer to murmur when God stops the bottles of heaven in time of drought; so neither is any man to dispute or quarrel with God, when he stops the sweet influence of comfort—but he ought rather to acquiesce in his sacred will.

But though the Lord might by virtue of his sovereignty withhold comfort from the mourner—yet there may be many pregnant causes assigned why mourners lack comfort in regard of God and also in regard of themselves.

1. Why mourners lack comfort—in regard of GOD. He sees it fit to withhold comfort that he may raise the value of grace. We are apt to esteem comfort above grace, therefore God locks up our comforts for a time, that he may enhance the price of grace. When farthings go better than gold the king will call in farthings, that the price of gold may be the more raised. God would have his people serve him for himself—and not for comfort alone. It is a harlot love to love the husband's money and gifts, more than his person. Such as serve God only for comfort, do not so much serve God, as serve themselves with God.

2. That God's mourners lack comfort, it is most frequency in regard of THEMSELVES.

[1] Through mistake, which is twofold. They do not go to the right spring for comfort. They go to their tears, when they should go to Christ's blood. It is a kind of idolatry to make our tears the ground of our comfort. Mourning is not meritorious. It is the way to joy, not the cause. Jacob got the blessing in the garments of his elder brother. True comfort flows out of Christ's pierced side. Our tears are stained, until they are washed in the blood of Christ. 'In me you will have peace' (John 16:33).

The second mistake is that mourners are privileged people, and may take more liberty to slacken or sin. They may slacken the strings of duty, and let loose the reins to sin. Christ has indeed purchased a liberty for his people—but a holy liberty, not a liberty for sin—but from sin. 'But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light' (1 Peter 2:9). You are not in a state of slavery—but royalty. What follows? Do not make Christian liberty a cloak for sin. 'As free, and not using your liberty for a cover-up for evil' (16). If we quench the sanctifying Spirit, God will quench the comforting Spirit. Sin is compared to a 'cloud' (Isaiah 44:22). This cloud intercepts the light of God's countenance.

[2] God's mourners sometimes lack comfort through discontent and peevishness. David makes his disquiet the cause of his sadness. 'Why are you cast down, O my soul? Why are you disquieted within me?' (Psalm 43:5). A disquieted heart, like a rough sea, is not easily calmed. It is hard to make a troubled spirit receive comfort. This disquiet arises from various causes: sometimes from outward sorrow and melancholy, sometimes from a kind of envy. God's people are troubled to see others have comfort, and they lack it; and now in a peeve, they refuse comfort, and like a froward child, put away the breast. 'My soul refused to be comforted' (Psalm 77:2). Indeed a disquieted spirit is no more fit for comfort, than a madman is fit for counsel. And whence is the mourner's discontent—but pride? As if God had not dealt well with him in stopping the influences of comfort. O Christian, your spirit must be more humbled and broken, before God empty out his golden oil of joy.

[3] The mourner is without comfort for lack of applying the promises. He looks at sin, which may humble him—but not at that Word, which may comfort him. The mourner's eyes are so full of tears that he cannot see the promise. The virtue and comfort of a medicine is in the applying. When the promises are applied by faith, they bring comfort (Hosea 2:19; Isaiah 49:15, 16). Faith milks the breast of a promise. That Satan may hinder us of comfort; it is his policy either to keep the promise from us that we may not know it, or to keep us from the promise that we may not apply it. All the promises in the Bible belong to the mourner—had he but the skill and dexterity of faith to lay hold on it.

[4] The mourner may lack comfort through too much earthly-mindedness. By feeding immoderately on earthly comforts—we miss of heavenly comforts. 'For the iniquity of his covetousness was I angry, and I hid myself' (Isaiah 57:17). The earth puts out the fire. Earthiness extinguishes the flame of divine joy in the soul. An eclipse occurs when the moon, which is a dense body, comes between the sun and the earth. The moon is an emblem of the world (Revelation 12:1). When this comes between, then there is an eclipse in the light of God's face. Such as dig in mines say there is such a damp comes from the earth as puts out the light of a candle. Earthly comforts send forth such a damp as puts out the light of spiritual joy.

[5] Perhaps the mourner has had comfort and lost it. Adam's rib was taken from him, when he was asleep (Genesis 2:21). Our comforts are taken away, when we fall asleep in security. The spouse lost her beloved when she lay upon the bed of sloth (Canticles 5:2, 6).

For these reasons God's mourners may lack comfort—but that the spiritual mourner may not be too much dejected, I shall reach forth 'the cup of consolation' (Jeremiah 16:7), and speak a few words that may comfort the mourner in the lack of comfort.

Jesus Christ was without comfort, therefore no wonder if we are. Our comforts are not better than his. He who was the Son of God's love, was without the sense of God's love. The mourner has a seed of comfort: 'Light is sown for the righteous' (Psalm 97:11). Light is a metaphor put for comfort, and it is sown. Though a child of God does not have comfort always in the flower—yet he has it in the seed. Though he does not feel comfort from God, yet he takes comfort in God. A Christian may be high in grace—and low in comfort. The high mountains are without flowers. The mines of gold have no corn growing on them. A Christian's heart may be a rich mine of grace, though it is barren of comfort. The mourner is heir to comfort, and though for a small moment God may forsake his people (Isaiah 54:7)—yet there is a time shortly coming, when the mourner shall have all tears wiped away, and shall be brim full of comfort. This joy is reserved for heaven, and this brings me to the second particular.

'They shall be comforted'. Though in this life some interviews and love tokens pass between God and the mourner—yet the great comforts are kept in sore for heaven. 'In God's presence is fullness of joy' (Psalm 16:11). There is a time coming (the daystar is ready to appear) when the saints shall bathe themselves in the river of life, when they shall never more see a wrinkle on God's brow—but his face shall shine, his lips drop honey, his arms sweetly embrace them! The saints shall have a spring-tide of joy, and it shall never be low water. The saints shall at that day put off their mourning, and exchange their sables for white robes. Then shall the winter be past, the rain of tears be over and gone (Canticles 2:11, 12). The flowers of joy shall appear, and after the weeping of the dove—'the time of the singing of birds shall come'. This is the 'great consolation', the Jubilee of the blessed which shall never expire. In this life the people of God taste of joy—but in heaven their vessels shall always overflow. There is a river in the midst of the heavenly paradise which has a fountain to feed it (Psalm 36:8, 9).

The times we are cast into, being for the present sad and cloudy, it will not be amiss for the reviving the hearts of God's people, to speak a little of these comforts which God reserves in heaven for his mourners. 'They shall be comforted'.

The greatness of these celestial comforts is most fitly in Scripture expressed by the joy of a feast. Mourning shall be turned into feasting, and it shall be a marriage-feast, which is usually kept with the greatest solemnity. 'Blessed are those who are called unto the marriage-supper of the Lamb' (Revelation 19:9). Some understand this supper of the Lamb, to be meant of the saints' supping with Christ in heaven. Men after hard labor, go to supper. So when the saints shall 'rest from their labors' (Revelation 14:13), they shall sup with Christ in glory. Now to speak something of the last great supper.

[1] It will be a great supper in regard of the FOUNDER of this feast—God. It is the supper of a king, therefore sumptuous and magnificent. 'The Lord is a great God, and a great King above all gods' (Psalm 95:3). Where should there be grandeur and magnificence, but in a king's court?

[2] It will be a great supper in regard of the cheer and PROVISION. This exceeds all hyperboles. What blessed fruit does the tree of life in paradise yield! (Revelation 2:7). Christ will lead his spouse into the 'banqueting house' and feast her with those rare viands, and cause her to drink that spiced wine, that heavenly nectar and ambrosia with which the angelic powers are infinitely refreshed.

First, every dish served in at this heavenly supper shall be sweet to our palate. There is no dish here we do not love. Christ will make such 'savory meat' as he is sure his spouse loves.

Second, there shall be no lack here. There is no lack at a feast. The multifaceted fullness in Christ will prevent a scarcity, and it will be a fullness without surfeit, because a fresh course will continually be served in.

Third, those who eat of this supper shall 'hunger no more'. Hunger is a sharp sauce. The 'Lamb's supper' shall not only satisfy hunger—but prevent it. 'They shall hunger no more!' (Revelation 7:16).

[3] It will be a great supper in regard of the COMPANY invited. Company adds to a feast, and is of itself sauce to whet the appetite. Saints, angels, archangels will be at this supper. Nay, Christ himself will be both Founder and Guest. The Scripture calls it 'an innumerable company . . .' (Hebrews 12:22); and that which makes the society sweeter, is that there shall be perfect love at this feast. The motto shall be 'one heart and one way'. All the guests shall be linked together with the golden chain of love.

[4] It will be a great supper in regard of the HOLY MIRTH. 'A feast is made for mirth' (Ecclesiastes 10:19). At this supper there shall be joy, and nothing but joy (Psalm 16:11). There is no weeping at this feast. O what triumph and acclamations will there be! There are two things at this 'supper of the Lamb, which will create joy and mirth. First, when the saints shall think with themselves, that they are kept from a worse supper. The devils have a supper (such an one as it is), a black banquet. There are two dishes served in—weeping and gnashing of teeth. Every bit they eat makes their hearts ache. Who would envy them their feasts here on earth—who must have such a dismal supper in hell? Second, it will be a matter of joy at the 'supper of the Lamb', that the Master of the feast bids all his guests welcome. The saints shall have the smiles of God's face, the kisses of his lips. He will lead them into the wine cellar, and display the banner of love over them. The saints shall be as full of solace as sanctity. What is a feast without mirth? Worldly mirth is flashy and empty. This will be infinitely delightful and ravishing.

[5] It will be a great supper for the MUSIC. This will be a marriage supper, and what better music than the Bridegroom's voice, saying, 'My spouse, my undefiled, take your fill of love!' There will be the angels' anthems, the saints' triumphs. The angels, those trumpeters of heaven, shall sound forth the excellencies of Jehovah, and the saints, those noble choristers, shall take 'down their harps from the willows', and join in consort with the angels, praising and blessing God. 'I saw before me what seemed to be a crystal sea mixed with fire. And on it stood all the people who had been victorious over the beast and his statue and the number representing his name. They were all holding harps that God had given them. And they were singing the song of Moses, the servant of God, and the song of the Lamb—Great and marvelous are your actions, Lord God Almighty. Just and true are your ways, O King of the nations!' (Revelation 15:2, 3). O the sweet harmony at this feast! It shall be music without discord.

6] This supper is great in regard of the PLACE where it shall be celebrated, in the 'paradise of God' (Revelation 2:7). It is a stately palace. It is stately for its situation. It is of a very great height (Revelation 21:10). It is stately for its prospect. All sparkling beauties are centered there, and the delight of the prospect is personal possession! That is the best prospect, where a man cannot see to the furthest end of his own ground. This royal feast shall be kept in a most spacious room, a room infinitely greater than the whole firmament. Though there is such a multitude as no man can number, 'of all nations, kindred, people and tongues' (Revelation 7:9)—yet the table is long enough and the room spacious enough, for all the guests. One of the things which are requisite to a feast, is a fit place. The empyrean heaven bespangled with light, arrayed with rich hangings, embroidered with glory, seated above all the visible orbs, is the place of the marriage-supper. This infinitely transcends the most profound search. I am no more able to express it, than I can span the firmament, or weigh the earth in a scale.

[7] It will be a great supper in regard of its CONTINUANCE. It has no end. Epicures have a short feast—and a long reckoning. But those who shall sit down at the heavenly banquet—shall never rise from the table. The provisions shall never be taken away—but they shall always be feeding upon those sweets and delicacies which are set before them. We read that King Ahasuerus made a feast for his princes which lasted 'a hundred and eighty days' (Esther 1:4). But this blessed feast reserved for the saints—is 'forever'. 'At your right hand there are pleasures for evermore' (Psalm 16:11).

For your consolation, consider how this may be as divine cordial to keep the hearts of God's people from fainting! 'They shall be comforted'. They shall sit with Christ 'upon the throne' (Revelation 3:21), and sit down with him 'at the table'. Who would not mourn for sin—that are sure to meet with such rewards! 'They shall be comforted!' The marriage-supper will make amends for 'the valley of tears!' O saint of God, you who are now weeping bitterly for sin, at this last and great feast your 'water shall be turned into wine'. You who now mortify your corruptions, and 'beat down your body' by prayer and fasting—shall shortly sup with Christ and angels! You who refused to touch the forbidden tree—shall feed upon 'the tree of life in the paradise of God!' You impoverished saint, who have scarce a bit of bread to eat, remember for your comfort, 'in your father's house there is bread enough', and he is making ready a feast for you, where all the dainties of heaven are served! O feed with delight upon the thoughts of this marriage-supper! After your funeral, begins your festival! Long for the Lamb's supper! Christ himself, has paid for this supper upon the cross! 'Therefore comfort one another with these words!'

Christian Meekness

"Blessed are the meek, for they shall inherit the earth." Matthew 5:5

We are now got to the third step leading in the way to blessedness, Christian meekness. 'Blessed are the meek'. See how the Spirit of God adorns 'the hidden man of the heart, with a multiplicity of graces! The workmanship of the Holy Spirit is not only astonishing—but various. He makes the heart meek, pure, peaceable etc. The graces therefore are compared to fine needlework, which is intricate and various in its textures and colors (Psalm 45:14). In the words there is the duty of meekness—and that duty like the dove, brings an olive leaf in the mouth of it—'they shall inherit the earth'.

The proposition I shall insist on, is that meek people are blessed people. For the right understanding of this, we must know there is a twofold meekness. Meekness towards God, meekness towards man.

1. Meekness towards GOD, which implies two things: submission to his will; flexibleness to his Word.

[1] Submission to God's WILL: when we react calmly, without swelling or murmuring, under the adverse dispensations of providence. 'It is the Lord's will. Let him do what he thinks best' (1 Samuel 3:18). The meek-spirited Christian says thus: 'Let God do what he will with me, let him carve out whatever condition he pleases, I will submit.' God sees what is best for me, whether a fertile soil or a barren. Let him chequer his work as he please, it suffices that God has done it. It was an unmeek spirit in the prophet to struggle with God: 'I do well to be angry to the death!' (Jonah 4:9).

[2] Flexibleness to God's WORD: when we are willing to let the Word bear sway in our souls and become pliable to all its laws and maxims. He is spiritually meek who conforms himself to the mind of God, and does not quarrel with the instructions of the Word—but with the corruptions of his heart. Cornelius' speech to Peter savored of a meek spirit: 'Now here we are, waiting before God to hear the message the Lord has given you' (Acts 10:33). How happy is it when the Word which comes with majesty, is received with meekness! (James 1:21).

2. Meekness towards MAN. Basil calls this 'the indelible character of a gracious soul.' 'Blessed are the meek'. To illustrate this, I shall show what this meekness is. Meekness is a grace whereby we are enabled by the Spirit of God to moderate our angry passions. It is a grace. The philosopher calls it a virtue—but the apostle calls it a grace, and therefore reckons it among the 'fruit of the Spirit' (Galatians 5:23). It is of a divine extract and original. By it we are enabled to moderate our passion. By nature the heart is like a troubled sea, casting forth the foam of anger and wrath. Now meekness calms the passions. It sits as moderator in the soul, quieting and giving check to its distempered motions. As the moon serves to temper and allay the heat of the sun, so Christian meekness allays the heat of passion. Meekness of spirit not only fits us for communion with God—but for civil converse with men; and thus among all the graces it holds first place. Meekness has a divine beauty and sweetness in it. It brings credit to true religion; it wins upon all. This meekness consists in three things: the bearing of injuries, the forgiving of injuries, the recompensing good for evil.

1. First, meekness consists in the BEARING of injuries. I may say of this grace, 'it is not easily provoked'. A meek spirit, like wet tinder, will not easily take fire. 'Those who seek my hurt spoke mischievous things—but I, as a deaf man, heard not' (Psalm 38:12, 13). Meekness is 'the bridle of anger'. The passions are fiery and headstrong; meekness gives check to them. Meekness 'bridles the mouth', it ties the tongue to its good behavior. Meekness observes that motto, Bear and forbear. There are four things opposite to meekness.

[1] Meekness is opposed to ANGER. 'Do not be quickly provoked in your spirit, for anger resides in the lap of fools' (Ecclesiastes 7:9). When the heart boils in passion, and anger (as Seneca says) sparkles forth in the eye, this is far from meekness. 'Anger resides in the lap of fools'. Anger may be in a wise man—but it residesin a fool. The angry man is like gunpowder. No sooner do you touch him but he is all on fire. Seneca calls anger 'a short fit of madness'. Sometimes it suspends the use of reason.

How unfitting is rash anger! How it disguises and disfigures! As Plato counseled the great revellers and drinkers of his time, that they should view themselves in a glass when they were in their drunken humor, and they would appear loathsome to themselves, so let a man disguised with passion view himself in the glass, and sure he would ever after be out of love with himself. 'The face swells with anger, the veins become black with blood'. 'Let not the sun go down upon your anger, neither give place to the devil' (Ephesians 4:26, 27). Oh, says one, 'he has wronged me and I will never give place to him!' But better give place to him than to the devil. An angry spirit is not a meek spirit. Not but that we may in some cases be angry. There is a holy anger. Only that anger is without sin—which is against sin. Meekness and zeal may stand together. In matters of religion, a Christian must be clothed with the spirit of Elijah, and be 'full of the fury of the Lord' (Jeremiah 6:11). Christ was meek (Matt. 11:29)—yet zealous (John 2:14, 15). The zeal of God's house ate him up.

[2] Meekness is opposed to MALICE. Malice is the devil's picture (John 8:44). Malice is mental murder (1 John 3:15). It unfits for duty. How can such a man pray? I have read of two men who lived in malice, who being asked how they could say the Lord's prayer, one answered, he thanked God there were many good prayers besides. The other answered, when he said the Lord's prayer he left out those words, 'as we forgive those who trespass against us'. But Augustine brings in God replying, 'Because you do not say my prayer, I will not hear yours'. Were it not a sad judgement if all that a man ate should turn to poison! To a malicious man all the holy ordinances of God turn to poison. 'The table of the Lord, is a snare; 'he eats and drinks his own damnation'. A malicious spirit is not a meek spirit.

[3] Meekness is opposed to REVENGE. Malice is the scum of anger, and revenge is malice boiling over. Malice is a vermin which lives on blood. Revenge is Satan's nectar and ambrosia. This is the savory meat which the malicious man cooks for the devil. The Scripture forbids revenge: 'Dearly beloved, avenge not yourselves' (Romans 12:19). This is to take God's office out of his hand, who is called 'the God of recompenses' (Jeremiah 51:56) and the 'God of vengeance' (Psalm 94:1). This I urge against those who challenge one another to duels. Indeed, spiritual duels are lawful. It is good to fight with the devil. 'Resist the devil' (James 4:7). It is good to duel with a man's self, the regenerate part against the carnal. Blessed is he who seeks a revenge upon his lusts. 'Yes, what revenge!' (2 Corinthians 7:11). But other duels are unlawful. 'Avenge not yourselves'. The Turks, though a barbarous people, in ancient times burnt such as went to duel, applying hot coals of fire to their sides. Those who were in heat of revenge were punished suitably with fire.

Some may object. 'But if I am thus meek and tame in bearing of injuries and incivilities, I shall lose my credit. It will be a stain to my reputation.' I answer: To pass by an injury without revenge is no eclipse to a man's credit. Solomon tells us it is the glory of a man to 'pass over a transgression' (Proverbs 19:11). It is more honor to bury an injury than revenge it; and to slight it than to write it down. The weakest creatures (such as the bee) soonest sting with every provocation. The lion, a more majestic creature, is not easily provoked. The bramble tears. The oak and cedar are more peaceable. Passion imports weakness. A noble spirit overlooks an injury.

Again, suppose a man's credit should suffer with those whose censure is not to be valued. Yet think which is worse, shame or sin? Will you sin against God to save your credit? Surely it is little wisdom for a man to venture his blood that he may fetch back his reputation, and to run into hell to be counted valorous!

Not but that a man may stand up in defense of himself when his life is endangered. Some hold it to be unlawful to take up the sword upon any occasion—but without question a man may take up the sword for self-preservation, else he comes under the breach of the sixth commandment. He is guilty of self-murder. In taking up the sword he does not so much seek another's death, as the safeguard of his own life. His intention is not to do hurt—but to prevent it. Self-defense is consistent with Christian meekness. The law of nature and religion justify it. That God who bids us 'put up our sword' (Matthew 26:52) yet will allow us a sword in our own defense, and he who will have us 'innocent as doves' not to offend others, will have us 'wise as serpents' in preserving ourselves.

Though revenge may be contrary to meekness—yet not but that a magistrate may revenge the quarrels of others. Indeed, it is not revenge in him—but doing justice. The magistrate is God's lieutenant on earth. God has put the sword in his hand, and he is not 'to bear the sword in vain'. He must be 'for the punishment of evildoers' (1 Peter 2:14). Though a private person must not render to any man 'evil for evil' (Romans 12:17)—yet a magistrate may; the evil of punishment for the evil of offence. This rendering of evil is good. Private men must 'put their sword into the sheath'—but the magistrate sins if he does not draw it out. As his sword must not surfeit through cruelty, so neither must it rust through partiality. Too much lenity in a magistrate is not meekness—but injustice. For him to indulge offences, and say with a gentle reproof as Eli, 'Why do you such things? Nay, my sons, for it is no good report that I hear' (1 Samuel 2:23, 24), this is but to shave the head that deserves to be cut off. Such a magistrate makes himself guilty.

[4] Meekness is opposed to EVIL-SPEAKING. 'Let all evil-speaking be put away' (Ephesians 4:31). Our words should be mild, like the waters of Shiloah which run softly. It is too usual for passionate spirits to break out into opprobrious language. The tongues of many are fired, and it is the devil who lights the match. Therefore they are said in Scripture to be 'set on fire of hell' (James 3:6). Men have learned of the 'old serpent, to spit their venom one at another in disgraceful revilings. 'Whoever shall say, You fool, shall be in danger of hellfire' (Matthew 5:22). Under that word 'fool', all vilifying terms are by our Savior forbidden. Let us take heed of this. It is hateful to God. God is not in this fire—but in the still small voice (1 Kings 19:12).

Some may say—but did not the apostle Paul call the Galatians 'fools'? (Galatians 3:1). When Paul uttered those words, it was not by way of reproach—but reproof. It was not to defame the Galatians but to reclaim them; not to vilify them but to humble them. Paul was grieved to see them so soon fall into a relapse. Well might he say 'foolish Galatians' in a holy zeal, because they had suffered so much in the cause of religion, and now made a defection and fell off. 'Have you suffered so many things in vain?' (verse 4). But though Paul, guided by the Spirit of God, did give this epithet to the Galatians, it is no warrant for us when any have wronged us to use disgraceful terms. Meekness does not vent itself in reviling. It does not retaliate by railing.

'Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, dared not bring against him a railing accusation; but said, The Lord rebuke you' (Jude 9). Some understand by Michael, Christ—but more truly it is meant of one of the chief of the angels. The contest or dispute between the archangel and the devil was about the body of Moses. Some divines say that when God disposed of Moses' body, he employed the archangel to inter him so secretly that his burying place might not be known. It is likely if his dead body had been found, the Israelites might have been ready in a preposterous zeal to have worshiped it. The devil opposes the archangel and contends about the dead body—but the archangel 'dared not', or, as some read it, he could not endure to 'bring a railing accusation'. It seems the devil provoked him with evil language, and would fain have extorted passion from him—but the archangel was mild, and said only, 'The Lord rebuke you'. The angel would not so much as rail against the devil. We may learn meekness of the archangel: 'Not rendering railing for railing' (1 Peter 3:9).

Not but that a Christian ought prudentially to clear himself from slanders. When the apostle Paul was charged to be mad, he vindicated himself. 'I am not mad, most noble Festus' (Acts 26:25). Though a Christian's retorts must not be reviling, they may be vindicating. Though he may not scandalize another—yet he may defend himself. There must be Christian prudence, as well as Christian meekness. It is not mildness, but weakness—to part with our integrity (Job 27:6). To be silent when we are slanderously traduced, is to make ourselves appear guilty. We must so affect meekness, as not to lose the honor of innocence. It is lawful to be our own defenders. The fault lies only in this—when we retort injuries with reproachful terms, which is to pay a man back in the devil's coin.

2. The second branch of meekness is in FORGIVING of injuries. 'And when you stand praying, forgive' (Mark 11:25); as if Christ had said, 'It is to little purpose to pray, unless you forgive.' A meek spirit is a forgiving spirit. This is a herculean work. Nothing more crosses the stream of corrupt nature—than forgiving injuries. Men forget kindnesses—but remember injuries. I once heard of a woman who lived in malice, and being requested by some of her neighbors when she lay on her deathbed, to forgive, she answered, 'I cannot forgive though I go to hell'. Forgiveness is cutting against the grain of human nature. Some can rather sacrifice their lives than their lusts—but forgive we must, and forgive as God forgives. Forgiveness must be:

[1] Really. God does not make a show of forgiveness and keep our sins by him. He 'blots out' our debts (Isaiah 43:25). God passes an act of oblivion (Jeremiah 31:34). He forgives and forgets. So the meek spirit not only makes a show of forgiving his neighbor—but he does it from the heart (Matthew 18:27).

[2] Fully. God forgives all our sins. He does not for 'fourscore write down fifty'—but he gives a full release. 'Who forgives all your iniquities' (Psalm 103:3). Thus a meek-spirited Christian forgives all injuries. False hearts pass by some offences—but retain others. This is but half forgiving. Is this meekness? Would you have God deal so with you? Would you have him forgive your trespasses, as you forgive others?

[3] God forgives often. We are often sinful! We run every day afresh upon the score—but God often forgives. Therefore he is said to 'multiply pardon' (Isaiah 55:7). So a meek spirit reiterates and sends one pardon after another. Peter asks the question, 'Lord, how many times shall I forgive my brother when he sins against me? Up to seven times?' (Matthew 18:21) Christ answers him, 'I tell you, not seven times, but seventy times seven' (verse 22).

Some may object that such an affront has been offered, that flesh and blood cannot put up. I answer: 'Flesh and blood cannot inherit the Kingdom of God' (1 Corinthians 15:50). Christians must walk contrary to their natural dispositions, and with the sword of the Spirit fight against the lusts of the flesh (Galatians 5:24).

Again, you may say: But if I forgive one injury I shall invite more. I answer: It argues a devilish nature to be the worse for kindness; but suppose we should meet with such monsters—yet it is our duty to be ready to forgive (Colossians 3:13). Shall we cease from doing good because others will not cease from being evil? If the more you forgive injuries, the more injuries you meet with, this will make your grace shine the more. Another's vice will be a greater demonstration of your virtue. Frequent forgiving will add the more to the weight of his sin, and the weight of your glory. If any shall say to me, I strive to excel in other graces—but as for this grace of meekness, the bearing and forgiving of injuries, I cannot arrive at it; I desire in this to be excused. What do you talk of other graces? Where there is one grace, there is all. If meekness is lacking, it is but a counterfeit chain of grace. Your faith is a fable: your repentance is a lie; your humility is hypocrisy.

And whereas you say you cannot forgive, think of your own sin. Your neighbor is not so bad in offending you—as you are in not forgiving him. Your neighbor, in offending you—but trespasses against a man—but you, refusing to forgive him, trespass against God. Think also of your danger. You who are implacable, and though you may smother the fire of your rage—yet will not extinguish it, know that if you die this night, you die in an unpardoned condition. If you will not believe me, believe Christ. 'If you do not forgive, neither will your Father who is in heaven forgive your trespasses' (Mark 11:26). He who lives without meekness, dies without mercy!

3. The third branch of meekness is in RECOMPENSING GOOD FOR EVIL. This is a higher degree than the other. 'Love your enemies, do good to those who hate you, pray for those who despitefully use you' (Matthew 5:44). 'If your enemy is hungry, feed him' (Romans 12:20). 'Not paying back evil for evil or insult for insult but, on the contrary, giving a blessing' (1 Peter 3:9). This threefold cord of Scripture should not easily be broken. To render evil for evil is brutish; to render evil for good is devilish; to render good for evil is Christian. The heathen thought it lawful to wrong none unless first provoked with an injury—but the sunlight of Scripture shines brighter than the lamp of reason. 'Love your enemies.' When grace comes into the heart, it works a strange alteration. When a scion is engrafted into the stock, it partakes of the nature and sap of the tree and brings forth the same fruit. He who was once of a sour disposition, given to revenge, when he once partakes of the sap of the heavenly grace, he bears holy fruits. He is full of love to his enemies. Grace allays the passion—and melts the heart into compassion. As the sun draws up many thick noxious vapors from the earth and sea, and returns them in sweet showers, so a gracious heart returns all the unkindness and discourtesies of his enemies with the sweet influences and distillations of love. Thus David, 'They repay me with evil for the good I do. Yet when they were ill, I grieved for them. I even fasted and prayed for them.' (Psalm 35:12, 13). Some would have rejoiced;

David wept. Some would have put on scarlet; David put on sackcloth. This is the rarity or rather miracle of meekness. It repays good for evil. Thus we have seen the nature of meekness.

Meekness shows us the badge of a true saint. He is of a forbearing, meek spirit. 'He is not easily provoked'. He takes everything in the best sense and conquers malice with mildness. I would to God all who profess themselves saints were bespangled with this grace. We are known to belong to Christ when we wear his livery. He is a saint whose spirit is made so meek that he can smother injuries, and bury unkindnesses. A flow of tears better befits a Christian, than a passion of anger. Every saint is Christ's spouse (Canticles 4:8). It befits Christ's spouse to be meek. If any injury is offered to the spouse, she leaves it to her husband to revenge. It is unseemly for Christ's spouse to fight.

Let me beseech all Christians to labor to be eminent in this superlative grace of meekness. 'Seek meekness' (Zephaniah 2:3). Seeking implies we have lost it. Therefore, we must seek and cry after it to find it. 'Put on therefore as the elect of God, meekness' (Colossians 3:12). Put it on as a garment, never to be left off. Meekness is a necessary ingredient in everything. It is necessary in instruction: 'In meekness instructing . . .' (2 Timothy 2:25). Meekness conquers the opposers of truth. Meekness melts the heart. 'Soft words' are softening. Meekness is necessary in hearing or reading the Word. 'Receive with meekness the engrafted Word' (James 1:21). He who come to the Word in anger or malice, gets no good—but hurt. He turns wine into poison, and stabs himself with the sword of the Spirit! Meekness is needful in reproof. 'If a man is overtaken with a fault, restore such a one with the spirit of meekness' (Galatians 6:1). The Greek word is 'put him in joint again'. If a bone is out of joint, the surgeon must not use a rough hand that may chance break another bone. But he must come gently to work, and afterwards bind it up softly. So if a brother is overtaken with a fault, we must not come to him in a fury of passion—but with a spirit of meekness labor to restore him.

I shall lay down several MOTIVES or arguments to meeken the spirits of men.

1. Let me propound EXAMPLES of meekness.

[1] The example of Jesus Christ. 'Your king comes unto you meek' (Matthew 21:5). Christ was the exemplar and pattern of meekness. 'When he was reviled, he reviled not again' (1 Peter 2:23). His enemies' words were more bitter than the gall they gave him—but Christ's words were smoother than oil. He prayed and wept for his enemies. He calls us to learn of him: 'Learn of me, for I am meek' (Matthew 11:29). Christ does not bid us (says Augustine) learn of him to work miracles, to open the eyes of the blind, to raise the dead—but he would have us learn of him to be meek. If we do not imitate his life—we cannot be saved by his death!

[2] Let us set before our eyes the examples of some of the saints who have shined in this grace. Moses was a man of unparalleled meekness. 'Now the man Moses was very meek, above all the men who were upon the face of the earth' (Numbers 12:3). How many injuries did he put up? When the people of Israel murmured against him, instead of falling into a rage, he falls to prayer for them (Exodus 15:24, 25). The text says, they murmured at the waters of Marah. Sure the waters were not so bitter as the spirits of the people—but they could not provoke him to anger—but to petition. Another time when they lacked water, they fell arguing with Moses. 'Why have brought us up out of Egypt—to kill us and our children with thirst?' (Exodus 17:3). As if they had said, If we die we will lay our death to your charge. Would not this exasperate Moses? Surely it would have required the meekness of an angel to bear this—but behold Moses, meekness. He did not give them a harsh word! Though they were in a storm—he was in a calm. They lambaste him—but he prays. Oh that as the spirit of Elijah rested upon Elisha, so may some of the spirit of Moses, this meek man (or rather earthly angel), rest upon us!

Another eminent pattern of meekness was David. When Shimei cursed David, and Abishai, one of David's lifeguard, would have beheaded Shimei. 'No!' says king David, 'Let him alone, and let him curse' (2 Samuel 16:11). And when Saul had wronged and abused David and it was in David's power to have killed Saul while he was asleep, (1 Samuel 26:7, 12)—yet he would not touch Saul—but called God to be umpire (verse 23). Here was a miracle of meekness.

[3] The examples of meek heathen. Though their meekness could not properly be called grace, because it did not grow upon the right stock of faith—yet it was very beautiful in its kind. When one reviled Pericles and followed him home to his gate at night, railing upon him, he answered not a word—but commanded one of his servants to light a torch, and bring the railer home to his own house. Frederick, Duke of Saxony, when he was angry, would shut himself up in his closet and let none come near him, until he had mastered his passion. Plutarch reports of the Pythagoreans, if they argued in the day, they would embrace and be friends before sunset. Cicero, in one of his Orations, reports of Pompey the Great, that he was a man of a meek disposition. He admitted all to come to him so freely, and heard the complaints of those who were wronged so mildly, that he excelled all the princes before him. He was of that sweet temper that it was hard to say whether his enemies more feared his valor, or his subjects loved his meekness. Julius Caesar not only forgave Brutus and Cassius, his enemies—but advanced them. He thought himself most honored by acts of mercy and meekness. Did the spring-head of nature rise so high, and shall not grace rise higher? Shall we debase faith below reason? Let us write according to these fair copies.

2. Meekness is a great ornament to a Christian. 'The ornament of a meek spirit, which is so precious to God' (1 Peter 3:4). How lovely is a saint in God's eye, when adorned with this jewel! What the psalmist says of praise (Psalm 33:1), the same may I say of meekness. It is 'lovely for the righteous'. No garment is more befitting to a Christian, than meekness. Therefore we are bid to put on this garment. 'Put on therefore as the elect of God, meekness' (Colossians 3:12) A meek spirit brings credit to the gospel, and silences malice. It is the varnish which puts luster upon holiness, and sets off the gospel with a better gloss.

3. This is the way to be like God. God is meek towards those who provoke him. How many black mouths are opened daily against the Majesty of heaven? How do men tear his Name! vex his Spirit! crucify his Son afresh! They walk up and down the earth as so many devils covered with flesh—yet the Lord is meek, 'not willing that any should perish' (2 Peter 3:9). How easily could God crush sinners, and kick them into hell! But he moderates his anger. Though he is full of majesty—yet full of meekness. In him is mixed princely greatness and fatherly mildness. As he has his scepter of royalty, so his throne of grace. Oh how should this make us fall in love with meekness! Hereby we bear a kind of likeness to God. It is not profession which makes us like God—but imitation. Where meekness is lacking, we are like brutes. Where it is present, we are like God.

4. Meekness is a noble and excellent spirit. A meek man is a valorous man. He gets a victory over himself! Anger arises from weakness of character. Therefore we may observe old men and children are more choleric than others. Anger argues weakness of judgement—but the meek man who is able to conquer his fury, is the most strong and victorious. 'He who is slow to anger is better than the mighty; controlling one's temper, is better than capturing a city' (Proverbs 16:32). To yield to one's anger is easy. It is swimming along with the tide of corrupt nature—but to turn against nature, to resist anger, to 'overcome evil with good', this is truly Christian. This is that spiritual chivalry and fortitude of mind that deserves the trophies of victory and the garland of praise.

5. Meekness is the best way to conquer and melt the heart of an enemy. When Saul lay at David's mercy and David only cut off the skirt of his robe, how was Saul's heart affected with David's meekness? 'Saul called back—Is that really you, my son David? Then he began to cry. And he said to David—You are a better man than I am, for you have repaid me good for evil. Yes, you have been wonderfully kind to me today, for you could have killed me. May the Lord reward you well for the kindness you have shown me today' (1 Samuel 24:16-19). This 'heaping of coals' melts and thaws the heart of others. It is the greatest victory—to overcome an enemy without striking a blow. The fire will go where the wedge cannot. Mildness prevails more than fierceness. Anger makes an enemy of a friend. Meekness makes a friend of an enemy. The meek Christian shall have letters testimonial even from his adversary. It is reported of Philip, king of Macedon, that when it was told him Nicanor openly railed against his Majesty, the king instead of putting him to death (as his council advised), sent Nicanor a rich present, which so overcame the man's heart, that he went up and down to recant what he had said against the king, and highly extolled the king's mercy. Roughness hardens men's hearts; meekness causes them to relent (2 Kings 6:22). When the king of Israel feasted the captives he had taken in war, they were more conquered by his meekness—than by his sword. 'The bands of Syria came no more into the land of Israel' (2 Kings 6:22)

6. Consider the great promise in the text. 'The meek shall inherit the earth'. This argument perhaps will prevail with those who desire to have earthly possessions. Some may object, 'If I forbear and forgive, I shall lose my right at last and be turned out of all.' No! God has here entered into bond, 'The meek shall inherit the earth'. The unmeek man is in a sad condition. There is no place remains for him but hell, for he has no promise made to him either of earth or heaven. It is the 'meek shall inherit the earth'.

How do the meek inherit the earth—when they are strangers in the earth? (Hebrews 11:37).

The meek are said to inherit the earth, not that the earth is their chief inheritance, or that they have always the greatest share there—but:

[1] They are the inheritors of the earth because, though they have not always the greatest part of the earth—yet they have the best right to it. The word 'inherit', says Ambrose, denotes the saints' 'title to the earth'. The saints' title is best, being 'members of Christ', who is Lord of all. Adam not only lost his title to heaven when he fell—but to the earth too; and until we are incorporated into Christ, we do not fully recover our title. I do not deny that the wicked have a civil right to the earth which the laws of the land give them—but not a sacred right. Only the meek Christian has a Scripture-title to his land. The saints hold their right to the earth in their head, Christ, who is 'the prince of the kings of the earth (Revelation 1:5). In this sense, he who has but a foot of land inherits more than he who has a thousand acres, because he has a better and more juridical right to it.

[2] The meek Christian is said to inherit the earth, because he inherits the blessing of the earth. The wicked man has the earth—but not as a fruit of God's favor. He has it as a dog has poisoned bread. It does him more hurt than good. A wicked man lives in the earth as one that lives in an infectious air. He is infected by his mercies. The fat of the earth will but make him fry and blaze the more in hell. So that a wicked man may be said not to have what he has, because he has not the blessing; but the meek saint enjoys the earth as a pledge of God's love. The curse and poison is taken out of the earth: 'The meek shall inherit the earth and shall delight themselves in the abundance of peace' (Psalm 37:11), on which words Augustine gives this gloss: 'Wicked men' (says he) 'may delight themselves in the abundance of cattle and riches—but the meek man delights himself in the abundance of peace. What he has he possesses with inward serenity and quietness.'

When it is said the meek shall inherit the earth, it does not intimate that they shall not inherit more than the earth. They shall inherit heaven too. If they should only inherit the earth, then (says Chrysostom) how could it be said, 'Blessed are the meek'? The meek have the earth only for their sojourning-house: they have heaven for their mansion-house. 'He will beautify the meek with salvation' (Psalm 149:4). The meek beautify religion, and God will beautify them with salvation. Salvation is the port we all desire to sail to. It is the harvest and vintage of souls. The meek are those who shall reap this harvest. The meek shall wear the embroidered robe of salvation. The meek are lords of the earth and 'heirs of salvation' (Hebrews 1:14).

7. Consider the harm of an unmeek spirit. There is nothing which makes such room for the devil to come into the heart and take possession, as wrath and anger. 'Let not the sun go down upon your wrath, neither give place to the devil' (Ephesians 4:26, 27). When men let forth passion, they let in Satan. The wrathful man has the devil for his bedfellow. Passion hinders peace. The meek Christian has sweet quiet and harmony in his soul—but passion puts the soul into a disorder. It not only clouds reason—but disturbs conscience. He does not possess himself, whom passion possesses. It is no wonder if they have no peace of conscience, who make so little conscience of peace. Wrathfulness grieves the Spirit of God (Ephesians 4:30, 31), and if the Spirit is grieved, he will be gone. We do not care to stay in smoky houses. The Spirit of God does not love to be in that heart which is so full of the vapors and fumes of distempered passion.

8. Another argument to cool the intemperate heat of our cursed hearts, is to consider that all the injuries and unkind usages we meet with from the world, do not fall out by chance—but are disposed of by the all-wise God for our good. Many are like the foolish cur, which snarls at the stone, never looking to the hand that threw it; or like the horse, who being spurred by the rider, bites the snaffle. If we looked higher than instruments our hearts would grow meek and calm. David looked beyond Shimei's rage: 'Let him curse, for the Lord has bidden him' (2 Samuel 16:11). What wisdom is it for Christians to see the hand of God in all the barbarisms and incivilities of men! Job eyed God in his affliction, and that meekened his spirit. 'The Lord has taken away, blessed be the name of the Lord!' (Job 1:21). He does not say, The Chaldeans have taken away—but 'The Lord has taken away'. What made Christ so meek in his sufferings? He did not look at Judas or Pilate—but at his Father. 'The cup which my Father has given me' (John 18:11). When wicked men revile and injure us, they are but God's executioners. Who is angry with the executioner?

And as God has a hand in all the affronts and discourtesies we receive from men (for they but hand them over to us), so God will do us good by all, if we belong to him. 'It may be' (says David) 'that the Lord will look upon my affliction, and requite me good for his cursing' (2 Samuel 16:12). Usually, when the Lord intends us some signal mercy, he fits us for it by some eminent trial. As Moses' hand was first leprous before it wrought salvation (Exodus 4:6), so God may let his people be belepered with the cursings and revilings of men, before he shower down some blessings upon them. 'It may be the Lord will requite me good for his cursing this day.'

9. Lack of meekness evidences lack of grace. True grace inflames love and moderates anger. Grace is like the file which smooths the rough iron. It files off the ruggedness of a man's spirit. Grace says to the heart as Christ did to the angry sea, 'Peace, be still' (Mark 4:39). So where there is grace in the heart, it stills the raging of passion and makes a calm. He who is in a perpetual frenzy, letting loose the reins to wrath and malice—has never yet felt the sweet efficacy of grace. It is one of the sins of the heathen to be 'implacable' (Romans 1:31). A revengeful cankered heart, is not only heathenish—but devilish. 'If you have bitter envying and strife in your hearts, this wisdom descends not from above—but is devilish' (James 3:14, 15). The old serpent spits forth the poison of malice and revenge.

10. If all that has been said will not serve to master this bedlam-humor of wrath and anger, let me tell you, you are the people whom God steaks of, who hate to be reformed. You are rebels against the Word. Read and tremble: 'Now go, write it before them in a table, and note it in a book, that it may be for the time to come forever and ever; that this is a rebellious people, children that will not hear the law of the Lord' (Isaiah 30:8, 9). If nothing yet said will charm down the wrathful devil, let me tell you, God has charged every man not to meddle or have any league of friendship with you. 'Make no friendship with an angry man, and with a furious man you shall not go' (Proverbs 22:24). What a monster is he among men, that everyone is warned to beware of, and not to come near, as one who is unfit for humane society! Make no league, says God, with that man. If you take him into your society, you take a snake into your bosom. 'With a furious man you shall not go'. Will you walk with the devil? The furious man is possessed with a wrathful devil.

Oh that all this might help to meeken and sweeten Christians, spirits!

But some will say, 'It is my nature to be angry and passionate!' I answer:

[1] This is sinful arguing. It is secretly to lay our sin upon God. We learned this from Adam. 'The woman whom you gave to be with me, she gave me of the tree, and I did eat' (Genesis 3:12); rather than Adam would confess his sin, he would blame it upon God. 'The woman you gave me'. As if he had said, 'If you had not given this woman to me—I would not have eaten.' So, says one, 'It is my nature; this is the froward, peevish nature God has given me.' Oh no! you charge God falsely. God did not give you such a nature. 'He made man upright' (Ecclesiastes 7:29). God made you straight; you made yourself crooked. All your affections at first, your joy, love, anger were set in order as the stars in their right orb—but you misplaced them and made them move in an evil way. At first the affections like several musical instruments well tuned, made a sweet consort—but sin was the jarring string which brought all out of tune. Vain man, do not plead that it is your nature to be angry; thank yourself for it. Nature's spring was pure—until sin poisoned the spring!

[2] Is it your nature to be fierce and angry? This is so far from being an excuse, that it makes it so much the worse. It is the nature of a toad to poison that makes it the more hateful. If a man were indicted for stealing, and he should say to the judge, 'Spare me; it is my nature to steal', were this any excuse? The judge would say, 'You deserve the rather to die'. Sinner, get a new nature. 'Flesh and blood cannot enter into the kingdom of God'.

What shall I do to be possessed of this excellent grace of meekness?

1. Often look upon the meekness of Christ. The scholar that would write well, has his eye often upon the copy.

2. Pray earnestly that God will meeken your spirit. God is called 'the God of all grace' (1 Peter 5:10). He has all the graces in his gift. Sue to him for this grace of meekness. If one were patron of all the livings in the land, men would sue to him for a living. God is patron of all the graces. Let us sue to him. Mercy comes in at the door of prayer. 'I will yet for this be enquired of by the house of Israel to do it for them' (Ezekiel 36:26, 37). Meekness is the commodity we need. Let us send prayer as our factor over to heaven to procure it for us; and pray in faith. When faith sets prayer on work, prayer sets God on work. All divine blessings come streaming to us through this golden channel of prayer!

Spiritual Hunger

"Blessed are those who hunger and thirst after righteousness, for they will be filled." Matthew 5:6

We are now come to the fourth step of blessedness: 'Blessed are those who hunger'. The words fall into two parts: a duty implied; a promise annexed.

A duty implied: 'Blessed are those who hunger'. Spiritual hunger is a blessed hunger.

What is meant by hunger? Hunger is put for desire (Isaiah 26:9). Spiritual hunger is the rational appetite whereby the soul pants after that which it apprehends most suitable and proportional to itself.

Whence is this hunger? Hunger is from the sense of lack. He who spiritually hungers, has a real sense of his own indigence. He lacks righteousness.

What is meant by righteousness? There is a twofold righteousness: of imputation; of implantation.

A righteousness of IMPUTATION, namely, Christ's righteousness. 'He shall be called the Lord our righteousness' (Jeremiah 23:6). This is as truly ours to justify us, as it is Christ's to bestow upon us. By virtue of this righteousness God looks upon us as if we had never sinned (Numbers 23:21). This is a perfect righteousness. 'You are complete in him' (Colossians 2:10). This does not only cover, but adorn. He who has this righteousness is equal to the most illustrious saints. The weakest believer is justified as much as the strongest. This is a Christian's triumph. When he is defiled in himself, he is undefiled in his Head. In this blessed righteousness we shine brighter than the angels. This righteousness is worth hungering after.

A righteousness of IMPLANTATION: that is, inherent righteousness, namely, the graces of the Spirit, holiness of heart and life, which Cajetan calls 'universal righteousness'. This a pious soul hungers after. This is a blessed hunger. Bodily hunger cannot make a man so miserable, as spiritual hunger makes him blessed. This evidences life. A dead man cannot hunger. Hunger proceeds from life. The first thing the child does when it is born, is to hunger after the breast. Spiritual hunger follows upon the new birth (1 Peter 2:2). Bernard comforts himself with this—that surely he had the truth of grace in him, because he had in his heart a strong desire after God. It is happy when, though we have not what we should, we desire what we have not. The appetite is as well from God, as the food.

1. See here at what a low price God sets heavenly things. It is but hungering and thirsting. 'Ho, everyone who thirsts, come to the waters, buy without money' (Isaiah 55:1). We are not bid to bring any merits as the Papists would do, nor to bring a sum of money to purchase righteousness. All that is required is to bring an appetite. Christ 'has fulfilled all righteousness'. We are only to 'hunger and thirst after righteousness'. This is equal and reasonable. God does not require rivers of oil—but sighs and tears. The invitation of the gospel is free. If a friend invites guests to his table, he does not expect they should bring money to pay for their dinner—only come with an appetite. So, says God, It is not penance, pilgrimage, self-righteousness which I require. Only bring an appetite: 'hunger and thirst after righteousness'. God might have set Christ and salvation at a higher price—but he has much beaten down the price. Now as this shows the sweetness of God's nature—he is not a hard master; so it shows us the inexcusableness of those who perish under the gospel. What apology can any man make at the day of judgement, when God shall ask that question, 'Friend, why did you not embrace Christ? I set Christ and grace at a low rate. If you had but hungered after righteousness, you might have had it—but you slighted Christ. You had such low thoughts of righteousness that you would not hunger after it.' How do you think to escape, who have neglected 'so great salvation'? The easier the terms of the gospel are—the sorer punishment shall they be thought worthy of who unworthy refuse such an offer!

2. It shows us a true character of a godly man. He hungers and thirsts after spiritual things (Isaiah 26:9; Psalm 73:25). A true saint is carried upon the wing of desire. It is the very temper and constitution of a gracious soul to thirst after God (Psalm 42:2). In the word preached, how he is big with desire! These are some of the pantings of his soul: 'Lord, you have led me into your courts. O that I may have your sweet presence, that your glory may fill the temple! Will you draw some sacred lineaments of grace upon my soul that I may be more assimilated and changed into the likeness of my dear Savior?' In prayer, how is the soul filled with passionate longings after Christ! Prayer is expressed by 'unutterable groans' (Romans 8:26). The heart sends up whole volleys of sighs to heaven, 'Lord, one beam of your love! Lord, one drop of your blood!'

It reproves such as have none of this spiritual hunger. They have no winged desires. The edge of their affections is blunted. Honey is not sweet to those who are sick with a fever and have their tongues embittered with cholera.' So those who are soul-sick and 'in the gall of bitterness', find no sweetness in God or religion. Sin tastes sweeter to them; they have no spiritual hunger. That men do not have this 'hunger after righteousness' appears by these seven demonstrations:

1. Men do not hunger after righteousness, because they never felt any emptiness. They are full of their own righteousness (Romans 10:3). Now 'the full stomach loathes the honeycomb'. This was Laodicea's disease. She was full and had no appetite either to Christ's gold or eye-salve (Revelation 3:17). When men are filled with pride, this swelling distemper hinders holy longings. As when the stomach is bloated with air, it spoils the appetite. None so empty of grace as he who thinks he is full. He has most need of righteousness, who least feels the need of it.

2. Men do not hunger after righteousness, because they think that they can do well enough to be without it. If they have oil in the cruse, and the world coming in—they are well content. Grace is a commodity that is least missed. You shall hear men complain they lack health, they lack trading—but never complain they lack righteousness. If men lose a meal or two they think themselves half undone—but they can stay away from ordinances which are the conduits of grace. Do they hunger after righteousness, who are satisfied without it? Nay, who desire to be excused from feeding upon the gospel banquet (Luke 14:18). Sure he has no appetite, who entreats to be excused from eating.

3. It is a sign they have none of this spiritual hunger, who desire rather sleep than food. They are more drowsy than hungry. Some there are, who come to the Word that they may get a nap, to whom I may say as Christ did to Peter, 'Could you not watch one hour?' (Mark 14:37). It is strange to see a man asleep at his dining table. Others there are who have a 'deep sleep' fallen upon them. They are asleep in security and they hate a soul-awakening ministry. While they sleep, 'their damnation slumbers not' (2 Peter 2:3).

4. It appears that men have no spiritual hunger because they refuse their food. Christ and grace are offered, nay, pressed upon them—but they put away salvation from them as the froward child puts away the breast (Psalm 81:11; Acts 13:46). Such are your fanatics and enthusiasts who put away the blessed ordinances and pretend to revelations. That is a strange revelation that tells a man he may live without food. These prefer husks before manna. They live upon airy notions, being fed by the 'prince of the air'.

5. It is a sign they have none of this spiritual hunger who delight more in the garnishing of the dish, than in food. These are those who look more after elegance and notion in preaching, than solid matter. It argues either a wanton palate or a surfeited stomach—to feed on sweets, and neglecting wholesome food. 'If any man consent not to wholesome words, he is proud, knowing nothing . . .' (1 Timothy 6:3, 4). The plainest truth has its beauty. They have no spiritual hunger, who desire only to feast their fancy. Of such the prophet speaks: 'You are to them as a very lovely song of one who has a pleasant voice, and can play well on an instrument' (Ezekiel 33:32). If a man were invited to a feast, and there being music at the feast, he should so listen to the music that he did not mind his food, you would say, 'Surely he is not hungry.' So when men are for jingling words and gallantry of speech, rather than spirituality of matter—it is a sign they have surfeited stomachs and 'itching ears'.

6. They evidence little hunger after righteousness who prefer other things before it, namely, their profits and recreations. If a boy when he should be at dinner is playing in the street, it is a sign that he has no appetite for his food. Were he hungry—he would not prefer his play before his food. So when men prefer 'vain things which cannot profit' before the blood of Christ and the grace of the Spirit, it is a sign they have no palate or stomach to heavenly things.

7. It is a sign men have no spiritual hunger when they are more for religious disputes—than the practice of piety. Some men feed only on difficult questions and controversies (1 Timothy 6:3, 4). These pick bones—and do not feed on the meat. They have hot brains but cold hearts. Did men hunger and thirst after righteousness, they would propound to themselves such questions as these, 'How shall we do to be saved? How shall we make our calling and election sure? How shall we mortify our corruptions?' But such as ravel out their time in frothy and useless theological disputes, I call heaven to witness, they are strangers to this text. They do not 'hunger and thirst after righteousness'.

The Word reproves those who, instead of hungering and thirsting after righteousness, thirst after riches. This is the thirst of covetous men. They desire mammon not manna. 'They pant after the dust of the earth' (Amos 2:7). This is the disease most are afflicted with—an immoderate appetite after the world. But these things will no more satisfy, than drink will quench the thirst of a man with the dropsy. Covetousness is idolatry (Colossians 3:5). Too many professors set up the idol of gold, in the temple of their hearts. This sin of covetousness is the most hard to root out. Commonly, when other sins leave men, this sin abides. Wantonness is the sin of youth; worldliness the sin of mature age.

The Word reproves those who hunger and thirst after UNrighteousness. Here I shall indict three sorts of people:

1. It reproves such as thirst after other men's lands and possessions. This the Scripture calls a 'mighty sin' (Amos 5:12). Thus Ahab thirsted after Naboth's vineyard. This is a hungry age wherein we live. Men have fleeced others to feather themselves. What a brave challenge did Samuel make; 'Behold, here I am, witness against me before the Lord, and before his anointed: Whose ox have I taken? Or whose donkey have I taken? Or whom have I defrauded? Of whose hand have I received any bribe?' (1 Samuel 12:3). Few who have been in power that can say thus, 'Whose ox have we taken? Whose house have we plundered? Whose estate have we sequestered? Nay, whose ox have they not taken?' 'Goods unjustly gotten, seldom go to the third heir'. Read the plunderer's curse: 'Woe to you who plunder—when you shall cease to plunder, you shall be plundered' (Isaiah 33:1). Ahab paid dearly for the vineyard when the devil carried away his soul—and the 'dogs licked his blood' (1 Kings 21:19). He who lives on rapine, dies a fool. 'He who gets riches unjustly, at his end shall be a fool' (Jeremiah 17:11).

2. It reproves such as hunger and thirst after revenge. This is a devilish thirst. Though it were more Christian and safe to smother an injury—yet our nature is prone to this disease of revenge. We have the sting of the bee, not the honey. Malice having broken the bars of reason, grows savage and carries its remedy in the scabbard. Heathens who have stopped the vein of revengeful passion when it has begun to vent, will rise up against Christians. I have read of Phocion who, being wrongfully condemned to die, desired that his son might not remember the injuries which the Athenians had done to him, nor revenge his blood.

3. It reproves such as hunger and thirst to satisfy their impure lusts. Sinners are said to sin 'with greediness' (Ephesians 4:19). So Amnon was sick until he had defiled Tamar's chastity (2 Samuel 13). Never does a hungry man come with more eagerness to his food—than a wicked man does to his sin! And when Satan sees men have such an appetite—he will provide a dish they love. He will set the 'forbidden tree' before them. Those who thirst to commit sin—shall thirst as Dives did in hell, and not have a drop of water to cool their tongue!

Let us put ourselves upon a trial—whether we hunger and thirst after righteousness. I shall give you five signs by which you may judge of this hunger.

1. Hunger is a painful thing. Esau, when he was returning from hunting, was famished with hunger (Genesis 25:32). 'Hungry and thirsty, their soul fainted in them' (Psalm 107:5). So a man who hungers after righteousness, is in anguish of soul and ready to faint away for it. He finds a lack of Christ and grace. He is distressed and in pain until he has his spiritual hunger stilled and allayed.

2. Hunger is satisfied with nothing but food. Bring a hungry man flowers or music; tell him pleasant stories—nothing will content him but food. 'Shall I die for thirst!' says Samson (Judges 15:18). So a man who hungers and thirsts after righteousness says, 'Give me Christ or I die! Lord, what will you give me seeing I go Christless? What though I have abilities, wealth, honor and esteem in the world? All is nothing without Christ. Give me Jesus—and it will suffice me. Let me have Christ to clothe me, Christ to feed me, Christ to intercede for me!' While the soul is Christless, it is restless. Nothing but the water-springs of Christ's blood, can quench its thirst.

3. Hunger wrestles with difficulties and hunts for food. We say hunger breaks through stone walls (Genesis 42:1, 2). The soul that spiritually hungers is resolved—Christ it must have; grace it must have. And to use Basil's expression, the hungry soul is almost distracted until it enjoys the thing it hungers after.

4. A hungry man goes to his food with a strong appetite. You need not make an oration to a hungry man and persuade him to eat. So he who hungers after righteousness feeds eagerly on an ordinance. 'Your words were found, and I did eat them' (Jeremiah 15:16). In the sacrament he feeds with appetite upon the body and blood of the Lord. God loves to see us feed hungrily on the bread of life.

5. A hungry man tastes sweetness in his food. So he who hungers after righteousness relishes a sweetness in heavenly things. Christ is to him all marrow, yes the quintessence of delights. 'You have tasted that the Lord is gracious' (1 Peter 2:3). He who spiritually hungers, tastes the promises sweet—nay tastes a reproof sweet. 'To the hungry soul, every bitter thing is sweet' (Proverbs 27:7). A bitter reproof is sweet. He can feed upon the myrrh of the gospel as well as the honey. By these evidences, we may judge of ourselves whether we hunger and thirst after righteousness.

The words may serve to comfort the hearts of those who hunger and thirst after righteousness; I doubt not but it is the grief of many a gracious heart—that he cannot be more holy, that he cannot serve God better. 'Blessed are those who hunger'. Though you do not have as much righteousness as you would—yet you are blessed because you hunger after it. Desire is the best evidence of a Christian. Actions may be counterfeit. A man may do a good action for a bad end. So did Jehu. Actions may be compulsory. A man may be forced to do that which is good—but not to will that which is good. Therefore we are to nourish good desires and to bless God for them. Oftentimes a child of God has nothing to show for himself, but desires. 'Your servants, who desire to fear your name' (Nehemiah 1:11). These hungerings after righteousness proceed from love. A man does not desire that which he does not love. If you did not love Christ, you could not hunger after him.

But some may say, 'If my hunger were right then I could take comfort in it—but I fear it is counterfeit. Hypocrites have their desires.'

In reply, that I may the better settle a doubting Christian I shall show the difference between true and false desires, spiritual hunger and carnal hunger.

1. The hypocrite does not desire grace for itself. He desires grace only as a bridge to lead him over to heaven. He does not so much search after grace—as glory. He does not so much desire the way of righteousness—as the crown of righteousness. His desire is not to be made like Christ—but to reign with Christ. This was Balaam's desire. 'Let me die the death of the righteous' (Numbers 23:10). Such desires as these are found among the damned. This is the hypocrite's hunger. But a child of God desires grace for itself, and Christ for himself. To a believer not only is heaven precious, but Christ is precious, "Yes, He is very precious to you who believe!" (1 Peter 2:7).

2. The hypocrite's desire is conditional. He would have heaven and his sins too, heaven and his pride, heaven and his covetousness. The young man in the gospel would have had heaven, provided he might keep his earthly possessions. Many a man would have Christ—but there is some sin he must gratify. This is the hypocrites' hunger; but true desire is absolute. Give me, says the soul, Christ on any terms. Let God propound whatever articles he will, I will subscribe to them. Would he have me deny myself? Would he have me mortify sin? I am content to do anything—just so I may have Christ. Hypocrites would have Christ—but they will not part with their beloved lust for Him!

3. Hypocrites' desires are but desires. They are lazy and sluggish. 'The desire of the slothful kills him, for his hands refuse to labor' (Proverbs 21:25). Men would be saved but they will take no pains. Does he desire water. Who will not let down the bucket into the well? But true desire is quickened into endeavor. 'All night long I search for you; earnestly I seek for God.' (Isaiah 26:9). The 'violent take heaven by force (Matthew 11:12). The lovesick spouse, though she was wounded, and her veil taken away—yet she seeks after Christ (Canticles 5:7). Desire is the weight of the soul, which sets it a going; as the eagle which desires her prey makes haste to it. 'Where the slain are, there is she' (Job 39:30). The eagle has sharpness of sight to discover her prey, and swiftness of wing to fly to it. So the soul who hungers after righteousness, is carried swiftly to it in the use of all holy ordinances.

4. The hypocrite's desires are cheap. He would have spiritual things—but will be spend nothing for them. He cares not how much money he parts with for his lusts; he has money to spend upon a drunken companion; but he has no money to part with for the maintaining of God's ordinances. Hypocrites cry up religion—but cry down supporting the church. But true desires are costly. David would not offer burnt-offerings without cost (1 Chronicles 21:24). A hungry man will give anything for food; as it fell out in the siege of Samaria (2 Kings 6:25). That man never hungered after Christ, who thinks much of parting with a little silver for 'the Pearl of great price'.

5. Hypocrites' desires are flashy and transient. They are quickly gone, like the wind which does not stay long in one corner. Or like a hot fit which is soon over. While the hypocrite is under terror of conscience, or in affliction, he has some good desires—but the hot fit is soon over. His goodness, like a fiery comet, soon spends and evaporates. But true desire is constant. It is observable that the word in the text is: 'Blessed are those who are hungering.' Though they have righteousness—yet they are still hungering after more. Hypocrites desire it like the motion of a watch—which is quickly run down. The desire of a godly man is like the beating of the pulse—which lasts as long as life. 'My soul breaks for the longing that it has to your judgments' (Psalm 119:20). And that we might not think this pang of desire would soon be over he adds, 'at all times'. David's desire after God was not a high color in a fit—but the constant complexion of his soul. In the temple the fire was not to go out by night. 'The fire shall ever be burning upon the altar' (Leviticus 6:13). There was, says Cyril, a mystery in it, to show that we must be ever burning in holy affections and desires.

6. Hypocrites' desires are unseasonable. They are not well-timed. They put off their hungering after righteousness until it is too late. They are like the foolish virgins, who came knocking when the door was shut (Matthew 25:11). In time of health and prosperity the stream of their affections ran another way. It was sin the hypocrite desired, not righteousness. When he is about to die and can keep his sins no longer, now he would have grace as a passport to carry him to heaven (Luke 13:25). This is the hypocrite's fault. His desires are too late. He sends forth his desires when his last breath is going forth; as if a man should desire a pardon after the sentence is passed. These bedridden desires are bogus! But true desires are timely and seasonable. A gracious heart 'seeks first the Kingdom of God' (Matthew 6:33). David's thirst after God was early (Psalm 63:1). The wise virgins got their oil early before the bridegroom came. Thus we see the difference between a true and false hunger. Those who can find this true hunger are blessed, and may take comfort in it.

But some may object: 'My hunger after righteousness is so weak, that I fear it is not true.'

I answer: Though the pulse beats but weak—it shows there is life. And that weak desires should not be discouraged, there is a promise made to them. 'A bruised reed he will not break' (Matthew 12:20). A reed is a weak thing—but especially when it is bruised—yet this 'bruised reed' shall not be broken—but like Aaron's dry rod, 'bud and blossom'. In case of weakness—look to Christ your High Priest. He is merciful, therefore will bear with your infirmities; he is mighty, therefore will help them.

Further, if your desires after righteousness seem to be weak and languid—yet a Christian may sometimes take a measure of his spiritual estate as well by the judgment as by the affections. What is that you esteem most in your judgment? Is it Christ and grace? This is good evidence for heaven. It was a sign that Paul bore entire love to Christ because he esteemed this Pearl above all. He counted other things 'but dung, that he might win Christ' (Philippians 3:8).

'But,' says a child of God, 'that which much eclipses my comfort is, I have not that hunger which I once had. Time was when I hungered after a Sabbath because then the manna fell. 'I called the Sabbath a delight'. I remember the time when I hungered after the body and blood of the Lord. I came to a sacrament as a hungry man to a feast—but now it is otherwise with me. I do not have those hungerings as formerly.'

I answer: It is indeed an ill sign for a man to lose his appetite—but, though it is a sign of the decay of grace to lose the spiritual appetite—yet it is a sign of the truth of grace to bewail the loss. It is sad to lose our first love—but it is happy when we mourn for the loss of our first love.

If you do not have that appetite after heavenly things as formerly—yet do not be discouraged, for in the use of means you may recover your appetite. The ordinances are for the recovering of the appetite when it is lost. In other cases feeding takes away the appetite—but here, feeding on an ordinance begets an appetite.

The text exhorts us all to labor after this spiritual hunger. Hunger less after the world—and more after righteousness. Say concerning spiritual things, 'Lord, evermore give us this bread! Feed me with this angels' food!' That manna is most to be hungered after, which will not only preserve life, but prevent death (John 6:50). That is most desirable which is most durable. Riches are not forever (Proverbs 27:24) but righteousness is forever (Proverbs 8:18). 'The beauty of holiness' never fades (Psalm 110:3). 'The robe of righteousness' (Isaiah 61:10) never waxes old! Oh hunger after that righteousness which 'delivers from death' (Proverbs 10:12). This is the righteousness which God himself is in love with. 'He loves him who follows after righteousness' (Proverbs 15:9). All men are ambitious of the king's favor. Alas, what is a prince's smile but a transient glance? This sunshine of his royal countenance soon masks itself with a cloud of displeasure—but those who are endued with righteousness are God's favorites, and how sweet is his smile! 'Your loving-kindness is better than life' (Psalm 63:3).

To persuade men to hunger after this righteousness, consider two things.

1. Unless we hunger after righteousness we cannot obtain it. God will never throw away his blessings upon those who do not desire them. A king may say to a rebel, 'Do but desire a pardon and you shall have it.' But if through pride and stubbornness he disdains to sue out his pardon, he deserves justly to die. God has set spiritual blessings at a low rate. Do but hunger and you shall have righteousness; but if we refuse to come up to these terms there is no righteousness to be had for us. God will stop the current of his mercy and set open the sluice of his indignation!

2. If we do not thirst here we shall thirst when it is too late. If we do not thirst as David did 'My soul thirsts for God' (Psalm 42:2) we shall thirst as Dives did for a drop of water (Luke 16:24). Those who do not thirst for righteousness shall be in perpetual hunger and thirst. They shall thirst for mercy—but no mercy will be received. Heat increases thirst. When men shall burn in hell and be scorched with the flames of God's wrath, this heat will increase their thirst for mercy—but there will be nothing to allay their thirst. O is it not better to thirst for righteousness while it is to be had, than to thirst for mercy when there is none to be had? Sinners, the time is shortly coming when the drawbridge of mercy will be quite pulled up!

I shall next briefly describe some helps to spiritual hunger.

1. Avoid those things which will hinder your appetite. As 'windy things'. When the stomach is full of wind a man has little appetite to his food. So when one is filled with a windy opinion of his own righteousness, he will not hunger after Christ's righteousness. He who, being puffed up with pride, thinks he has grace enough already, will not hunger after more. These windy vapors spoil the appetite.

'Sweet things' spoil the appetite. So by feeding immoderately upon the sweet luscious delights of the world, we lose our appetite to Christ and grace. You never knew a man who glutted himself upon the world, and at the same time was greatly in love with Christ. While Israel fed with delight upon garlic and onions, they never hungered after manna. The soul cannot be carried to two extremes at once. As the eye cannot look intent on heaven and earth at once, so a man cannot at the same instant hunger excessively after the world, and after righteousness! The earth puts out the fire. The love of earthly things will quench the desire of spiritual things. 'Love not the world' (1 John 2:15). The sin is not in the having the world—but in the loving the world.

2. Do all that may nourish spiritual appetite. There are two things which nourish appetite.

Exercise: a man by walking and excercising gets an appetite for his food. So by the exercise of holy duties the spiritual appetite is increased. 'Exercise yourself unto godliness' (1 Timothy 4:7). Many have left off closet prayer. They hear the Word but seldom, and for lack of exercise they have lost their appetite to religion.

Sauce: sauce whets and sharpens the appetite. There is a twofold sauce which provokes holy appetite: first, the 'bitter herbs' of repentance. He who tastes gall and vinegar in sin, hungers after the body and blood of the Lord. Second, affliction. God often gives us this sauce to sharpen our hunger after grace. 'Reuben found mandrakes in the field' (Genesis 30:14). The mandrakes are a herb of a very strong savor, and among other virtues they have, they are chiefly medicinal for those who have weak and bad appetites. Afflictions may be compared to these mandrakes, which sharpen men's desires after that spiritual food which in time of prosperity they began to loathe and nauseate. Poverty is the sauce which cures the gluttony of plenty. In sickness people hunger more after righteousness, than in health. 'The full soul loathes the honeycomb' (Proverbs 27:7).

Christians, when glutted on the world, despise the rich cordials of the gospel. I wish we did not slight those truths now, which would taste sweet in a prison. How precious was a leaf of the Bible in Queen Mary's days! The wise God sees it good sometimes to give us the sharp sauce of affliction, to make us feed more hungrily upon the bread of life. And so much for the first part of the text, 'Blessed are those who hunger.

Spiritual hunger shall be satisfied

"Blessed are those who hunger and thirst for righteousness, for they will be filled." Matthew 5:6

I proceed now to the second part of the text. A promise annexed. 'They shall be filled'. A Christian fighting with sin is not like one who 'beats the air' (1 Corinthians 9:26), and his hungering after righteousness is not like one who sucks in only air, 'Blessed are those who hunger, for they shall be filled.'

Those who hunger after righteousness shall be filled. God never bids us to seek him 'in vain' (Isaiah 45:19). Here is a honeycomb dropping into the mouths of the hungry—'they shall be filled'. 'He has filled the hungry with good things' (Luke 1:53). 'He satisfies the longing soul' (Psalm 107:9). God will not let us lose our longing. Here is the excellency of righteousness above all other things. A man may hunger after the world and not be filled. The world is fading, not filling. Cast three worlds into the heart—yet the heart is not full. But righteousness is a filling thing; nay, it so fills that it satisfies. A man may be filled and not satisfied. A sinner may take his fill of sin—but that is a sad filling. It is far from satisfaction. 'The backslider in heart shall be filled with his own ways' (Proverbs 14:14). He shall have his belly full of sin; he shall have enough of it—but this is not a filling to satisfaction. This is such a filling that the damned in hell have! They shall be full of the fury of the Lord!

But he who hungers after righteousness shall be satisfyingly filled. 'My people shall be satisfied with my goodness' (Jeremiah 31:14). 'My soul shall be satisfied as with marrow' (Psalm 63:5). Joseph first opened the mouth of the sacks, and then filled them with grain and put money in them (Genesis 42:25). So God first opens the mouth of the soul with desire and then fills it with good things (Psalm 81:10). For the illustration of this, consider these three things: that God can fill the hungry soul; why he fills the hungry soul; how he fills the hungry soul.

1. God can fill the hungry soul. He is called a fountain. 'With you is the fountain of life' (Psalm 36:9). The cistern may be empty and cannot fill us. Creatures are often 'broken cisterns' (Jeremiah 2:13). But the fountain is filling. God is a fountain. If we bring the vessels of our desires to this fountain, he is able to fill them. The fullness in God is an infinite fullness. Though he fills us, and the angels which have larger capacities to receive—yet he has never the less himself. As the sun, though it shines, has never the less light. 'I perceive that virtue is gone out of me' (Luke 8:46). Though God lets virtue go out of him—yet he has never the less. The fullness of the creature is limited. It arises just to such a degree and proportion; but God's fullness is infinite; as it has its resplendence, so its abundance.' It has neither bounds nor bottom!

It is a constant fullness. The fullness of the creature is a mutable fullness; it ebbs and changes. 'I would like to have helped you—but now my estate is low', says one. The blossoms of the fig-tree are soon blown off. But God is a constant fullness. 'You are the same' (Psalm 102:27). God and his bounty, can never be exhausted. His fullness is overflowing and ever-flowing. Then surely 'it is good to draw near to God' (Psalm 73:28). It is good bringing our vessels to this spring-head. It is a never-failing goodness.

2. WHY God fills the hungry soul. The reasons are:

[1] God will fill the hungry soul out of his tender compassion. He knows that otherwise, 'the spirit would fail before him and the soul which he has made' (Isaiah 57:16). If the hungry man is not satisfied with food, he dies. God has more affections than to allow a hungry soul to be famished. When the multitude had nothing to eat, Christ was moved with compassion and he wrought a miracle for their supply (Matthew 15:32). Much more will he compassionate such as hunger and thirst after righteousness. When a poor sinner sees himself almost starved in his sins (as the prodigal among his husks) and begins to hunger after Christ, saying, 'there is bread enough and to spare in my Father's house', God will then out of his infinite compassion, bring forth the fatted calf and refresh his soul with the delicacies and provisions of the gospel. Oh the melting of God's affections to a hungry sinner! 'My heart is torn within me, and my compassion overflows' (Hosea 11:8) We cannot see a poor creature at the door ready to perish with hunger—but our affections begin to be stirred, and we afford him some relief. And will the Father of mercies let a poor soul that hungers after the blessings of the gospel go away without an alms of free grace? No! he will not; he cannot! Let the hungry sinner think thus, 'Though I am full of needs—yet my God is full of affection!'

[2] God will fill the hungry that he may fulfill his Word. 'Blessed are you who hunger now: for you shall be filled' (Psalm 107:9; Jeremiah 31:14; Luke 6:21). 'I will pour water upon him who is thirsty, I will pour my Spirit upon your seed . . .' (Isaiah 44:3). Has the Lord spoken and shall it not come to pass? Promises are obligatory. If God has passed a promise—he cannot go back on his word. You who hunger after righteousness have God engaged for you. He has (to speak with reverence) pawned his truth for you. As 'his compassions fail not' (Lamentations 3:22), so 'he will not allow his faithfulness to fail' (Psalm 89:33). If the hungry soul should not be filled—the promise would not be fulfilled.

[3] God will fill the hungry soul because he himself has excited and stirred up this hunger. He plants holy desires in us, and will not he satisfy those desires which he himself has wrought in us? As in the case of prayer, when God prepares the heart to pray, he prepares his ear to hear (Psalm 10:17); so in the case of spiritual hunger, when God prepares the heart to hunger, he will prepare his hand to fill. It is not rational to imagine that God should deny to satisfy that hunger which he himself has caused. God does nothing in vain. Should the Lord inflame the desire after righteousness and not fill it, he might seem to do something in vain.

[4] God will fill the hungry because of those sweet relations he stands unto them—they are his children. We cannot deny our children when they are hungry. We will rather spare it from our own selves (Luke 11:13). When he who is born of God shall come and say, 'Father, I hunger, give me Christ! Father, I thirst, refresh me with the living streams of your Spirit!' can God deny him? Does God hear the raven when it cries, and will he not hear the righteous when they cry? When the earth opens its mouth and thirsts, God satisfies it (Psalm 65:9, 10). Does the Lord satisfy the thirsty earth with showers and will he not satisfy the thirsty soul with grace?

[5] God will satisfy the hungry because the hungry soul is most thankful for mercy. When the restless desire has been drawn out after God, and God fills it, how thankful is a Christian! The Lord loves to bestow his mercy where he may have most praise. We delight to give to those who are thankful. Musicians love to play where there is the best praise. God loves to bestow his mercies where he may hear of them again. The hungry soul sets the crown of praise upon the head of free grace! 'Whoever offers praise glorifies me' (Psalm 50:23).

3. HOW God fills the hungry soul. There is threefold filling: with grace; with peace; with bliss.

[1] God fills the hungry soul with GRACE. Grace is filling, because it is suitable to the soul. Stephen was 'full of the Holy Spirit' (Acts 7:55). This fullness of grace is in respect of parts, not of degrees. There is something of every grace given, though not perfection in any grace.

[2] God fills the hungry soul with PEACE. 'The God of hope fill you with all joy and peace' (Romans 15:13). This flows from Christ. Israel had honey out of the rock. This honey of peace comes out of the rock, Christ. 'That in me you might have peace' (John 16:33). So filling is this peace that it sets the soul a-longing after heaven. This cluster of grapes quickens the appetite and pursuit after the full crop.

[3] God fills the hungry soul with BLISS. Glory is a filling thing. 'When I awake I shall be satisfied with your image' (Psalm 17:15). When a Christian awakes out of the sleep of death—then he shall be satisfied, having the glorious beams of God's image shining upon him. Then shall the soul be filled to the brim! The glory of heaven is so sweet, that the soul shall still thirst—yet so infinite that it shall be filled. 'Those who drink of you, O Christ, being refreshed with sweet torrents, shall continue to thirst—yet they shall continue to be filled'.

What an encouragement is this to hunger after righteousness! Such shall be filled. God charges us to fill the hungry (Isaiah 58:10). He blames those who do not fill the hungry (Isaiah 32:6). And do we think he will be slack in that which he blames us for not doing? Oh come with hungerings after Christ and be assured of satisfaction! God keeps open house for hungry sinners. He invites his guests and bids them come without money (Isaiah 55:1, 2). God's nature inclines him, and his promise obliges him—to fill the hungry. Consider, why did Christ receive 'the Spirit without measure'? (John 3:34). It was not for himself. He was infinitely full before. But he was filled with the holy unction for this end—that he might distill his grace upon the hungry soul. Are you ignorant? Christ was filled with wisdom that he might teach you. Are you polluted? Christ was filled with grace that he might cleanse you. Shall not the soul then come to Christ who was filled on purpose to fill the hungry? We love to knock at a rich man's door. In our Father's house there is bread enough. Come with desire—and you shall go away with comfort! You shall have the virtues of Christ's blood, the influences of his Spirit, the communications of his love!

There are two objections made against this.

The carnal man's objection. 'I have' (says he) 'hungered after righteousness—yet am not filled.'

You say you hunger and are not satisfied? Perhaps God is not satisfied with your hunger. You have 'opened your mouth wide' (Psalm 81:10)—but have not 'opened your ear' (Psalm 49:4). When God has called you to family prayer and mortification of sin, you have, like the 'deaf adder', stopped your ear against God (Zechariah 7:11). No wonder then that you have not that comfortable filling as you desire. Though you have opened your mouth—you have stopped your ear. The child that will not hear his parent, is made to do penance by fasting.

Perhaps you thirst as much after a temptation, as after righteousness. At a sacrament you seem to be inflamed with desire after Christ—but the next temptation that comes either to drunkenness or lust—you imbibe the temptation. Satan but beckons to you—and you come. You open faster to the tempter—than to Christ! And do you wonder you are not filled with the fat things of God's house?

Perhaps you hunger more after the world than after righteousness. The young man in the gospel would have Christ—but the world lay nearer to his heart, than Christ. Hypocrites pant more after the dust of the earth (Amos 2:7) than the 'water of life'. Israel had no manna while their dough lasted. Such as feed immoderately upon the dough of earthly things, must not think to be filled with manna from heaven. If your money is your God—never think to receive another God in the sacrament.

The godly man's objection. I have had sincere desires after God—but am not filled.

You may have a filling of grace—though not of comfort. If God does not fill you with gladness—yet with goodness (Psalm 107:9). Look into your heart and see the distillations of the Spirit. The dew may fall—though the honeycomb does not drop.

Wait a while, and you shall be filled. The gospel is a spiritual banquet. It feasts the soul with grace and comfort. None eat of this banquet, but such as wait at the table. 'In this mountain shall the Lord Almighty make unto all people a feast of fat things, a feast of wines on the lees well refined. And it shall be said in that day, Lo, this is our God, we have waited for him; we will be glad and rejoice in his salvation' (Isaiah 25:6,9). Spiritual mercies are not only worth desiring—but worth waiting for.

If God should not fill his people to satisfaction here on earth—yet they shall be filled in heaven. The vessels of their desires shall be filled as those water pots--'up to the brim!' (John 2:7)

A discourse of mercifulness

"Blessed are the merciful, for they shall obtain mercy." Matthew 5:7

These verses, like the stairs of Solomon's temple, cause our ascent to the holy of holies. We are now mounting up a step higher. 'Blessed are the merciful.' There was never more need to preach of mercifulness, than in these unmerciful times wherein we live. It is reported in the life of Chrysostom that he preached much on this subject of mercifulness, and for his much pressing Christians to mercy, he was called of many, 'the alms-preacher, or 'the preacher for mercy'. Our times need many Chrysostoms.

'Blessed are the merciful'. Mercy stands both in the van and back end of the text. In the beginning of the text, it stands as a duty. In the end of the text it stands as a reward. The Hebrew word for 'godly' signifies 'merciful'. The more godly—the more merciful. The doctrine I shall gather out of the words, which will comprehend and bring in the whole, is this: That the merciful man is a blessed man.

Just so, there is a curse which hangs over the head of the unmerciful man. 'When his case is called for judgment, let him be pronounced guilty. Count his prayers as sins. Let his years be few; let his position be given to someone else. May his children become fatherless, and may his wife become a widow. May his children wander as beggars; may they be evicted from their ruined homes. May creditors seize his entire estate, and strangers take all he has earned. Let no one be kind to him; let no one pity his fatherless children. May all his offspring die.' (Psalm 109:6-9). Why, what is this crime? 'Because he refused all kindness to others' (verse 16). See what a large vial full of the plagues of God, is poured out upon the unmerciful man! So by the rule of contraries, the blessings of the Almighty crown and encompass the merciful man. 'The merciful man is a blessed man' (2 Samuel 22:26; Psalm 37:26; Psalm 41:1). For the illustrating this I shall show, first, what is meant by mercifulness; second, the several kinds of mercy.

1. What is meant by mercifulness? I answer, it is a melting disposition whereby we lay to heart the miseries of others and are ready on all occasions to be instrumental for their good.

How do mercy and love differ? In some things they agree, in some things they differ, like waters that may have two different spring-heads—but meet in the stream. Love and mercy differ thus: love is more extensive. The diocese that love walks and visits in, is larger. Mercy properly respects those who are miserable. Love is of a larger consideration. Love is like a friend who visits those who are well. Mercy is like a physician who visits only those who are sick. Again, love acts more out of affection. Mercy acts out of a principle of conscience. Mercy lends its hand to another. Love gives its heart to another. Thus they differ—but love and mercy agree in this, they are both ready to do good offices. Both of them have healing under their wings.

Whence does mercy spring? Its spring-head rises higher than nature. Mercy taken in its full latitude, proceeds from a work of grace in the heart. Naturally we are far from being merciful. The sinner is a bramble, not a fig tree yielding sweet fruit. It is the character and sign of a natural man to be 'unmerciful' (Romans 1:31). 'They made their hearts as hard as stone' (Zechariah 7:12). Their heart does not melt in mercy. Before conversion the sinner is compared to a wolf for his savageness (Matthew 7:15), to a lion for his fierceness (Isaiah 11:6), to a bee for his sting (Psalm 118:12), to an adder for his poison (Psalm 140:3). By nature we do not send forth oil—but poison; not the oil of mercifulness—but the poison of maliciousness.

Besides that inbred unmercifulness which is in us, there is something infused too by Satan. 'The prince of the air works in men' (Ephesians 2:2). He is a fierce spirit, therefore called 'the Red Dragon' (Revelation 12:3). And if he possesses men, then it is no wonder if they are implacable and without mercy. What mercy can be expected from hell? So that, if the heart is tuned into mercifulness, it is from the change that grace has made (Colossians 3:12). When the sun shines the ice melts. When the Sun of righteousness once shines with beams of grace upon the soul, then it melts in mercy and tenderness. You must first be a new man, before you can be a merciful man. You cannot help a member of Christ, until you yourself are a member of Christ.

2. The several kinds of mercy, or how many ways a man may be said to be merciful. Mercy is a fountain which runs in five streams. We must be merciful to the souls, names, estates, offences, needs of others.

We must be merciful to the SOULS of others. This is a spiritual alms. Indeed soul-mercy is the chief of mercies. The soul is the most precious thing; it is a vessel of honor; it is a bud of eternity; it is a sparkle lighted by the breath of God; it is a rich diamond set in a ring of clay. The soul has the blood of God to redeem it, the image of God to beautify it. It being therefore of so high a descent, sprung from the Ancient of days, that mercy which is shown to the soul must needs be the greatest. This soul-mercy to others, consists in four things.

1. In pitying them. 'If I weep,' says Augustine, 'for that body from which the soul is departed—how should I weep for that soul from which God is departed!' Had we seen that man in the gospel cutting himself with stones—it would have moved our pity (Mark 5:5). To see a sinner stabbing himself and having his hands imbrued in his own blood, should cause pity in our affections. Our eye should affect our heart. God was angry with Edom because he 'cast off all pity (Amos 1:11).

2. Soul-mercy is in advising and exhorting sinners. Tell them in what a sad condition they are, even 'in the gall of bitterness'. Show them their danger. They tread upon the banks of the bottomless pit. If death gives them a jog—they tumble in. And we must dip our words in honey; use all the mildness we can: 'Gently teach those who oppose the truth.' (2 Timothy 2:25). Fire melts; ointment mollifies. Words of love may melt hard hearts into repentance. This is soul-mercy. God made a law that, 'If you see the donkey of someone who hates you struggling beneath a heavy load, do not walk by. Instead, stop and offer to help.' (Exodus 23:5). Says Chrysostom, 'We should help a donkey which is struggling beneath a heavy load; and shall we not extend relief to those who are fallen under a worse burden of sin?'

3. Soul-mercy is in reproving refractory sinners. That is a cruel mercy—when we see men go on in sin and we let them alone. And there is a merciful cruelty—when we are sharp against men's sins and will not let them go to hell quietly. 'Do not hate your brother in your heart. Rebuke your neighbor frankly so you will not share in his guilt.' (Leviticus 19:17). Fond sentimentality is no better than cruelty. 'Rebuke them sharply', cuttingly (Titus 1:13). The surgeon cuts and lances the flesh—but it is in order to a cure. They are healing wounds. So by cutting reproof when we lance men's consciences and let out the blood of sin, we exercise spiritual surgery. This is showing mercy. 'Rescue others by snatching them from the fire' (Jude 23). If a man had fallen into the fire, though you did hurt him a little in pulling him out, he would be thankful and take it as a kindness. Some men, when we tell them of sin say, 'O, you are unloving!' No! it is showing mercy. If a man's house were on fire, and another should see it and not tell him of it for fear of waking him—would not this be cruelty? When we see others sleeping in their sin, and the fire of God's wrath ready to burn about to burn them up--and we are silent, is not this to be accessory to their damnation?

4. Soul-mercy is in praying for others. Prayer is the remedy used in a desperate case, and often it recovers the sick patient. 'The effectual fervent prayer of a righteous man avails much' (James 5:16). As the remedy cures the sick body, so prayer cures the sin-sick soul. There is a story of one who gave his soul to the devil, who was saved through the prayers of Luther. When 'Eutychus was overcome by sleep he fell down from the third story, and was picked up dead, Paul fell on him', that is, he effectually prayed over him and he prayed him alive (Acts 20:9-12). By sin the soul is fallen from a high loft, namely, a state of innocence. Now fervent prayer oftentimes fetches life into such a dead soul.

See what a blessed work the work of the ministry is! The preaching of the Word is nothing but showing mercy to souls. This is a mighty and glorious engine in the hand of the Lord Almighty for the beating down of the devil's strongholds. The ministry of the Word not only brings light with it—but eye-salve, anointing the eyes to see that light. It is a sin-killing and soul-quickening ordinance. It is the 'power of God to salvation'. What enemies are they to their own souls, who question the ministry! It is said that the people that live at the equator, curse the sun and are glad when the sun sets, because of its burning heat. Foolish sinners curse the sun-rising of the ministry and are offended at the light of it—because it comes near their sins and scorches their consciences, though in the end it saves their souls!

It reproves those who have no mercy to souls: evil magistrates; evil ministers.

Evil magistrates who either 'take away the key of knowledge' (Luke 11:52), or give a toleration to wickedness, allowing men to sin by a licence. The meaning of toleration is this, that if men will themselves to hell—none shall stop them. Is not nature enough poisoned? Do not men sin fast enough—but must have such political engines as serve them up higher in wickedness? Must they have such favorable gales from the breath of magistrates, as serve to carry them full sail to the devil? This is far from soul-mercy. What a heavy reckoning will these magistrates have in the day of the Lord!

Evil ministers are such as have no affections to the souls of their people. They do not pity them or pray for them. They seek not their souls—but only their money. They preach not for love—but filthy lucre. Their care is more for tithes, than souls. How can they be called spiritual fathers, who are without affections? These are mercenaries, not ministers.

Such men feed not the souls of their people with solid truths. When Christ sent out his apostles, he gave them their text, and told them what they must preach, 'Preach, saying the kingdom of heaven is at hand' (Matthew 10:7). 'Upon which place,' says Luther, 'the ministers of Christ must preach things which pertain to the kingdom of God—pardon of sin, sanctification, living by faith.' They are unmerciful ministers who, instead of breaking the bread of life, fill their people's heads with airy speculations and notions; who tickle the fancy—rather than touch the conscience; and give precious souls music—rather than food.

Some there are who darken knowledge with words, and preach as if they were speaking in 'an unknown tongue'. Some ministers love to soar aloft like the eagle and fly above their people's capacities, endeavoring rather to be admired than understood. It is unmercifulness to souls to preach so as not to be understood. Ministers should be stars to give light, not clouds to obscure the truth. Paul was learned—yet plain. Clearness and perspicuity is the grace of speech. It is cruelty to souls when we go about to make easy things hard. This many are guilty of in our age, who go into the pulpit only to tie knots, and think it their glory to amuse the people. This savors more of pride, than mercifulness.

Such there are, too, as see others going on in sin but do not tell them of it. When men declare their sin as Sodom, it is the minister's duty to 'lift up his voice like a trumpet and show the house of Jacob their sin' (Isaiah 58:1). Zeal in the ministry is as proper as fire on the altar. He who lets another sin and holds his peace, is a man-slayer. That sentinel deserves death, who sees the enemy approaching, and gives not warning (Ezekiel 3:20).

Some ministers poison souls with error. How dangerous is the leprosy of the head! A frenzy is worse than a fever. What shall we say to such ministers as give poison to their people in a golden cup? Are not these unmerciful? Others there are (unworthy the name of ministers), itineraries, the devil's ambassadors, who ride up and down, and with Satan compass the earth to deceive and devour souls! It would pity one's heart to see poor unstable creatures misled by crude and illiterate men, who diet the people with blasphemy and nonsense, and make them fitter for bedlam than the New Jerusalem. All these are unmerciful to souls.

Let me beseech all who fear God to show soul-mercy. Strengthen the weak; reduce the wandering; raise up those who are fallen. 'He which converts the sinner from the error of his way shall save a soul from death' (James 5:20).

We must be merciful to the NAMES of others. A good name is one of the greatest blessings upon earth. No chain of pearl so adorns, as this. This being so, we ought to be very merciful to the reputations of others. They are to be accounted in a high degree unmerciful, who make no conscience of taking away the good names of their brethren. Their throats are open sepulchers, to bury the fame and renown of men (Romans 3:13). It is a great cruelty to murder a man in his name. 'The keepers of the walls took away my veil from me' (Canticles 5:7). Some expositors interpret it of her honor and fame which covered her, as a beautiful veil. The ground of this unmercifulness to names is:

1. Pride. Pride is such a thing as cannot endure to be out-shined. Pride cannot endure to see itself exceeded in abilities and eminency; therefore it will behead another in his good name—that he may appear something lower. The proud man will be pulling down of others in their reputation, and so by their eclipse—he thinks he shall shine the brighter. The breath of a proud man causes a blast or mildew, upon the reputations of others.

2. Envy (1 Peter 2:1). An envious man maligns the dignity of another, therefore seeks to harm him in his name. Piety teaches us to rejoice in the esteem and fame of others. 'I thank my God for you all, that your faith is spoken of throughout the whole world' (Romans 1:8). Envy, consulting with the devil, fetches fire from hell to blow up the good name of another.

In how many ways may we be unmerciful to the names of others? Diverse ways.

First, by slander, a sin forbidden. 'You shall not raise a false report' (Exodus 23:1). Eminency is commonly blasted by slander. 'They sharpen their tongues like swords and aim their words like deadly arrows' (Psalm 64:3). The tongue of a slanderer shoots out words to wound the fame of another and make it bleed to death. The saints of God in all ages have met with unmerciful men who have fathered things upon them, which they have not been guilty of. Surius, the Jesuit, reported of Luther that he learned his divinity of the Devil and that he died drunk; but Melanchthon, who wrote his life, affirms that he died in a most pious holy manner and made a most excellent prayer before his death. It was David's complaint, 'They laid to my charge things which I knew not' (Psalm 35:11).

The Greek word for 'devil' signifies slanderer (1 Timothy 3:11). 'Not slanderers'—in the Greek it is 'not devils'. Some think that it is no great maker to defame and traduce another—but know, this is to act the part of a devil. O how many unmerciful men are there, who indeed pass for Christians—but play the devil in venting their lies and calumnies! Wicked men in Scripture are called 'dogs' (Psalm 22:16). Slanderers are not like those dogs which licked Lazarus' sores to heal them—but like the dogs which ate Jezebel. They rend and tear the precious names of men. Valentinian the Emperor decreed that he who was openly convicted of this crime of slander should die for it.

Second, we are unmerciful to the names of others when we receive a slander, and then report what we hear. 'You shall not go up and down as a talebearer among your people' (Leviticus 19:16). A good man is one who 'has no slander on his tongue, who does his neighbor no wrong and casts no slur on his fellowman' (Psalm 15:3). We must not only not raise a false report—but not take it up. To divulge a report before we speak with the party and know the truth of it, is unmercifulness and sin. The same word in the Hebrew, 'to raise a slander', signifies to receive it (Exodus 23:1). The receiver is even as bad as the thief. It is well if none of us have (in this sense) received stolen goods. When others have stolen away the good names of their brethren, have not we received these stolen goods? There would not be so many to broach false rumors—but that they see this liquor pleases other men's taste.

Third, we deal unmercifully with the names of others when we diminish from their just worth and dignity; when we make more of their infirmities and less of their virtues. 'Speak not evil one of another' (James 4:11). I have read a story of one, Idor, that he was never heard to speak evil of any man. Augustine could not endure that any should eclipse and lessen the fame of others, therefore he wrote those two verses upon his table:

"Whoever loves another's name to blast,
This table's not for him; so let him fast."

Wicked men are still paring off the credit of their neighbors, and they make thick parings. They pare off all that is good. Nothing is left but the core, something which may tend to their disparagement. Unmerciful men know how to boil a quart to a pint. They have a devilish art so to extenuate and lessen the merit of others, that it is even boiled away to nothing. Some, though they have not the power of creation—yet they have the power of annihilation. They can sooner annihilate the good which is in others, than imitate it.

Fourth, we are unmerciful to the names of others when we know them to be calumniated yet do not vindicate them. A man may sometimes as well wrong another by silence, as slander. He who is merciful to his brother is an advocate to plead in his behalf when he is injuriously traduced. When the apostles, who were filled with the wine of the Spirit, were charged with drunkenness, Peter vindicated them openly (Acts 2:15). A merciful man will take the dead fly out of the box of ointment.

Fifth, they are in a high degree unmerciful to the names of others who bear false witness against them (Psalm 27:12). 'Put not your hand with the wicked to be a false witness' (Exodus 23:1). 'Putting the hand' is taking an oath falsely, as when a man puts his hand upon the book and swears to a lie. This 'false-witness' is a two-edged sword. The party forsworn wounds another's name and his own soul. A false witness is compared to a maul or hammer (Proverbs 25:18). It is true in this sense, because he is hardened in impudence he blushes at nothing and in unmercifulness. There is no softness in a maul or hammer, nor is there any mercy to be found in a false witness. In all these ways men are unmerciful to the names of others.

Let me persuade all Christians, as they make conscience of religion, so to show mercy to the names of others. Be very watchful and tender of men's good name.

Consider what a sin it is to defame any man. 'Laying aside all envy and evil speakings' (Titus 3:2; 1. Peter 2:1). Envy and evil speaking are put together: 'laying aside', 'putting away', as a man would put away a thing from him with indignation; as Paul shook off the viper (Acts 28:5).

Consider also the injuriousness of it. You, who take away the good name of another, wound him in that which is most dear to him. Better take away a man's life—than his good name. By eclipsing his name, you bury him alive. It is an irreparable injury; something will remain. A wound in the name is like a flaw in a diamond, which will never die out. No physician can heal the wounds of the tongue!

God will require it at men's hands. If idle words must be accountable for, shall not reproachful slanders? God will make inquisition one day as well for names, as for blood. Let all this persuade to caution and circumspection. You would be opposed to steal the goods of others. A man's name is of more worth, and he who takes away the good name of another sins more than if he had taken the the wares out of his shop!

Especially take heed of wounding the names of the godly. God has set a crown of honor on their head, and will you take it off? 'Why then were you not afraid to speak against my servant Moses?' (Numbers 12:8). To defame the saints is no less than the defaming God himself, they having his picture drawn upon them and being members of Christ. Oh think how ill Christ will take this at your hand in the day of reckoning! It was under the old law a sin to violate a virgin, and what is it to calumniate Christ's spouse? Are the names of the saints written in heaven, and will you blot them out upon earth? Be merciful to the names of others.

Be merciful to the ESTATES of others. If a man is your debtor and providence has frowned upon him, so that he has not the means to pay, do not crush him when he is sinking—but remit something of the rigor of the law. 'Blessed are the merciful'. The wicked are compared to beasts of prey, which live upon rapine and robbery. They do not care what harm they do. 'Their mouths are full of cursing, lies, and threats. Trouble and evil are on the tips of their tongues. They lurk in dark alleys, murdering the innocent who pass by. They are always searching for some helpless victim. Like lions they crouch silently, waiting to pounce on the helpless. Like hunters they capture their victims and drag them away in nets.' (Psalm 10:7-9).

It is not justice but cruelty, when others lie at our mercy, to be like that hardhearted creditor in the gospel who took his debtor by the throat saying, 'Pay me what you owe!' (Matthew 18:28). God made a law, 'No man shall take the nether or the upper millstone, for the owner uses it to make a living' (Deuteronomy 24:6). If a man had lent another money, he must not take both his millstones for a pawn. He must show mercy and leave the man something to get a livelihood with. We should in this imitate God who in the midst of anger remembers mercy. God does not take the extremity of the law upon us—but when we have nothing to pay, if we confess the debt, he freely forgives (Proverbs 28:13; Matthew 18:27).

Not but that we may justly seek what is our own—but if others are brought low and plead for mercy, we ought in conscience to remit something of the debt. 'Blessed are the merciful.'

We must be merciful to the OFFENCES of others. Be ready to show mercy to those who have injured you. Thus Stephen the proto-martyr, 'He kneeled down and cried with a loud voice, Lord, lay not this sin to their charge' (Acts 7:60). When he prayed for himself he stood—but when he came to pray for his enemies, he kneeled down, to show, says Bernard, his earnestness in prayer and how greatly he desired that God would forgive them. This is a rare kind of mercy. 'It is a man's glory to pass over a transgression' (Proverbs 19:11). Mercy in forgiving injuries, as it is the touchstone, so the crown of Christianity. Cranmer was of a merciful disposition. If any who had wronged him came to ask a favor from him, he would do all that lay in his power for him, insomuch that it grew to a proverb: 'Do Cranmer an injury and he will be your friend as long as he lives.' To 'overcome evil with good', and answer malice with mercy is truly heroic, and renders piety glorious in the eyes of all. But I leave this and proceed.

We must be merciful to the NEEDS of others. This the text chiefly intends. A good man does not, like the snake, twist within himself. His motion is direct, not circular. He is ever merciful and lends (Psalm 37:26). This merciful charity to the needs of others stands in three things.

1. A JUDICIOUS consideration. 'Blessed is he who considers the poor' (Psalm 41:1); and you must consider these things.

It might have been your own case. You yourselves might have stood in need of another's charity—and then how welcome and refreshing would those streams have been to you!

Consider how sad a condition poverty is. Though Chrysostom calls poverty the highway to heaven—yet he who walks this road will go weeping there. Consider the poor; behold their tears, their sighs, their dying groans. Look upon the deep furrows made in their faces, and consider if there is not reason why you should scatter your seed of mercy in these furrows. 'For a cloak he has a tattered vesture, for a couch a stone.' 'You have fed us with sorrow and made us drink tears by the bucketful' (Psalm 80:5). Like Jacob, in a windy night he has the clouds for his canopy and a stone for his pillow.

Nay further, consider that oftentimes poverty becomes not only a cross—but a snare. It exposes to much evil, which made Agur pray, 'Give me not poverty' (Proverbs 30:8). Need puts men upon sinful courses. The poor will venture their souls for money, which is like throwing diamonds into the sea. If the rich would wisely consider this, their alms might prevent much sin.

Consider why the wise God has allowed an inequality in the world. It is for this very reason—because he would have mercy exercised. If all were rich, there were no need of alms, nor could the merciful man have been so well known. If he who traveled to Jericho had not been wounded and left half dead, the good Samaritan who poured oil and wine into his wounds had not been known.

Consider how quickly the balance of providence may turn. We ourselves may be brought to poverty and then it will be no small comfort to us, that we relieved others while we were in a capacity to do it. 'Give a portion to seven or even to eight, for you don’t know what disaster may happen on earth' (Ecclesiastes 11:2). We cannot promise ourselves always halcyon days. God alone knows how soon many of us may change our pasture. The cup which now runs over with wine—may soon be filled with the waters of Marah. 'I went out full—and the Lord has brought me home again empty' (Ruth 1:21). How many have we seen invested with great possessions, who have suddenly brought their manor to a morsel?

So that it is wisdom to consider the needs of others. Remember how soon the scene may alter. We may be put in the poor's dress and, if adversity comes, it will be no trouble of mind to us, to think that while we had an estate we laid it out upon Christ's indigent members. This is the first thing in mercifulness, a judicious consideration

2. A TENDER commiseration. 'If you draw out your soul to the hungry' (Isaiah 58:10). Bounty begins in pity. Christ first 'had compassion on the multitude'. Then he wrought a miracle to feed them (Matthew 15:32). Charity which lacks compassion, is brutish. The brute creatures can relieve us in many ways—but cannot pity us. It is a kind of cruelty (says Quintilian) to feed one in need—and not to sympathize with him. True religion begets tenderness. As it melts the heart in tears of contrition towards God, so in affections of compassion towards others. 'My heart shall sound as a harp' (Isaiah 16:11). Likewise, when our hearts of pity sound, then our alms make sweet music in the ears of God.

3. Mercifulness consists in a LIBERAL contribution. 'If there is a poor man within your gates, you shall open your hand wide unto him' (Deuteronomy 15:7, 8). The Hebrew word to 'disperse' (Psalm 112:9) signifies 'a largeness of bounty'. It must be like water, which overflows the banks. 'Not a meager dispersing of a mere trifle'. If God has enriched men with estates and made 'his candle (as Job says) to shine upon their tabernacle', they must not encircle and engross all to themselves, but be as the moon which, having received its light from the sun, lets it shine to the world. The ancients made oil to be the emblem of charity. The golden oil of mercy must, like Aaron's oil, run down upon the poor which are the lower skirts of the garment. This liberal disbursement to the needs and necessities of others—God commands, and grace compels.

God Commands. There is an express statute law, 'If one of your countrymen becomes poor and is unable to support himself among you, help him' (Leviticus 25:35). The Hebrew word is 'strengthen him'; put under him a silver crutch when he is falling. It is worth our observation what great care God took of the poor, besides what was given them privately. God made many laws for the public and visible relief of the poor. 'The seventh year you shall let the land rest and lie still, that the poor of the people may eat' (Exodus 23:11). God's intention in his law was that the poor should be liberally provided for. They might freely eat of anything which grew of itself this seventh year, whether of herbs, vines or olive trees. If it be asked how the poor could live only on these fruits, there being (as it is probable) no grain growing then, for answer Cajetan is of opinion that they lived by selling these fruits and, so converting them into money, lived upon the price of the fruits.

There is another law made: 'And when you reap the harvest of your land, you shall not wholly reap the corners of your field, neither shall you gather the gleanings of your harvest' (Leviticus 19:9). See how God indulged the poor. Some corners of the field were for the poor's sake to be left uncut, and when the owners reaped they must not go too near the earth with their sickle. The Vulgate Latin reads it, 'You shall not shear to the very ground'. Something like an after-crop must be left. 'The shorter ears of corn and such as lay bending to the ground, were to be reserved for the poor,' says Tostatus.

And God made another law in favor of the poor. 'At the end of every third year bring the tithe of all your crops and store it in the nearest town. Give it to the Levites, who have no inheritance among you, as well as to the foreigners living among you, the orphans, and the widows in your towns, so they can eat and be satisfied. Then the Lord your God will bless you in all your work.' (Deuteronomy 14:28, 29). The Hebrews write that every third year, besides the first tithe given to Levi which was called the perpetual tithe (Numbers 18:21), the Jews set apart another tithe of their increase for the use of the widows and orphans, and that was called 'the tithe of the poor'. Besides, at the Jews' solemn festivals, the poor were to have a share (Deuteronomy 16:11).

And as relieving the needy was commanded under the law, so it stands in force under the gospel. 'Command those who are rich in this present world, to do good, to be rich in good deeds, and to be generous and willing to share.' (1 Timothy 6:17, 18). It is not only a counsel but a command, and non-attendance to it runs men into a gospel offense. Thus we have seen the mind of God in this particular of charity. Let all good Christians comment upon it in their practice. What benefit is there of gold—while it is locked up in the mine? And what is it the better to have a great estate—if it is so hoarded up as never to see the light?

As God commands, so grace compels to works of mercy and beneficence. 'The love of Christ constrains' (2 Corinthians 5:14). Grace comes with majesty upon the heart. Grace does not lie as a sleepy habit in the soul—but will put forth itself in vigorous and glorious actings. Grace can no more be concealed, than fire. Like new wine it will have vent. Grace does not lie in the heart as a stone in the earth—but as seed in the earth. It will spring up into good works.

The Church of Rome lays upon us this aspersion—that we are against good works. Indeed we plead not for the merit of them—but we are for the use of them. 'Our people must also learn to devote themselves to good works' (Titus 3:14). We preach that they are needful both as they are enforced by the precept, and as they are needful for the general good of men. We read that the angels had wings, and hands under their wings (Ezekiel 1:8). It may be emblematic of this truth. Christians must not only have the wings of faith to fly—but hands under their wings to work the works of mercy.

'This saying is trustworthy. I want you to insist on these things, so that those who have believed God might be careful to devote themselves to good works.' (Titus 3:8). The lamp of faith must be filled with the oil of charity. Faith alone justifies—but justifying faith is not alone. You may as well separate weight from lead, or heat from fire, as works from faith. Good works, though they are not the causes of salvation—yet they are evidences of salvation. Though they are not the foundation—yet they are the superstructure. Faith must not be built upon works—but works must be built upon faith. 'You are married to Christ—that we should bring forth fruit unto God' (Romans 7:4). Faith is the grace which marries Christ, and good works are the children which faith bears. For the vindication of the doctrine of our Church, and in honor of good works, I shall lay down four aphorisms.

1. Works are distinct from faith. It is vain to imagine that works are included in faith, as the diamond is enclosed in the ring. No! they are distinct, as the sap in the vine is different from the clusters of fruit which grow upon it.

2. Works are the touchstone of faith. 'Show me your faith by your works' (James 2:18). Works are faith's letters of credence to show. 'If,' says Bernard, 'you see a man full of good works, then by the rule of charity you are not to doubt of his faith.' We judge the health of the body by the pulse where the blood stirs and operates. O Christian, judge of the health of your faith by the pulse of mercy and charitableness. It is with faith as with a deed in law. To make a deed valid, there are three things requisite—the writing, the seal, the witnesses. So for the trial and confirmation of faith there must be these three things the writing, the Word of God; the seal, the Spirit of God; the witnesses, good works. Bring your faith to this Scripture touchstone. Faith justifies works; works testify faith.

3. Works honor faith. These fruits adorn the 'trees of righteousness'. 'Let the liberality of your hand' (says Clemens Alexandrinus) 'be the ornament of your faith, and wear it as a holy bracelet about your wrists.' 'I served as eyes for the blind and feet for the lame. I was a father to the poor' (Job 29:14-15). While Job was the poor's benefactor and advocate, this was the ensign of his honor; it clothed him as a robe and crowned him as a diadem. This is that which takes off the odium and obloquy—and makes others speak well of piety—when they see good works as handmaids waiting upon this queen—faith.

4. Good works are in some sense more excellent than faith; in two respects:

Because they are of a more noble diffusive nature. Though faith is more needful for ourselves—yet good works are more beneficial to others. Faith is a receptive grace. It is all for self-interest. It moves within its own sphere. Works are for the good of others, and it is a more blessed thing to give, than to receive.

Good works are more visible and conspicuous than faith. Faith is a more hidden grace. It may lie hidden in the heart and not be seen—but when works are joined with it, now it shines forth in its native beauty. Though a garden is ever so decked with flowers—yet they are not seen until the light comes. So the heart of a Christian may be enriched with faith—but it is like a flower in the night. It is not seen until works come. When this light shines before men, then faith appears in its orient colors.

If this be the effigy of a good man, that he is of a merciful disposition, then it sharply reproves those who are far from this temper. Their hearts are like the scales of the Leviathan, 'shut up together as with a close seal' (Job 41:15). They move only within their own circle—but do not help the necessities of others. They have a flourishing estate—but they have a withered hand and cannot stretch it out to good uses. They have all as for themselves, not for Christ. These are akin to the churl Nabal. 'Shall I take my bread and my water and give it unto men, whom I know not whence they come?' (1 Samuel 25:11). It was said of the emperor Pertinax, that he had a large empire—but a narrow scanty heart.

There was a temple at Athens which was called the Temple of Mercy. It was dedicated to charitable uses; and it was the greatest reproach to upbraid one with this—that he had never been in the Temple of Mercy. It is the greatest disgrace to a Christian to be unmerciful. Covetous men, while they enrich themselves, debase themselves, setting up a monopoly and committing idolatry with Mammon. In the time of pestilence, it is sad to have your houses shut up—but it is worse to have your hearts shut up. How miserable it is—to have a sea of sin and not a drop of mercy! Covetous hearts, like the Leviathan, are 'firm as a stone' (Job 41:24). One may as well extract oil out of a flint, as the golden oil of charity out of their flinty hearts. They say that coldness of the heart, is a presage of death. When men's affections to works of mercy are frozen, this coldness of heart is ominous and sadly portends that they are dead in sin! We read in the law that the shellfish was accounted unclean. This might probably be one reason, because its meat was enclosed in the shell and it was hard to get to. They are to be reckoned among the unclean who enclose all their estate within the shell of their own cabinet and will not let others be the better for it. How many have lost their souls—by being so selfish!

There are some who perhaps will give the poor good words—and that is all. 'Suppose a brother or sister is without clothes and daily food. If one of you says to him, "Go, I wish you well; keep warm and well fed," but does nothing about his physical needs, what good is it?' (James 2:15). Good words are but a cold kind of charity. The poor cannot live upon this air. Let your words be as smooth as oil, they will not heal the wounded. Let them drop as the honeycomb, they will not feed the hungry. 'Though I speak with the tongues of angels and have not charity, I would only be making meaningless noise like a loud gong or a clanging cymbal' (1 Corinthians 13:1). It is better to be charitable as a saint—than eloquent as an angel. Such as are cruel to the poor, let me tell you—you unchristian yourselves! Unmercifulness is the sin of the heathen (Romans 1:31). When you put off the affections of mercy—you put off the badge of Christianity. Ambrose says that when we do not relieve one whom we see ready to perish with hunger, we are guilty of his death. If this rule holds true, there are more guilty of the breach of the sixth commandment than we are aware of.

James speaks a sad word: 'For he shall have judgment without mercy—who has showed no mercy' (James 2:13). How do they think to find mercy from Christ, who never showed mercy to Christ in his members? Dives denied Lazarus a crumb of bread—and Dives was denied a drop of water. At the last day behold the sinner's indictment, 'I was hungry, and you didn't feed me. I was thirsty, and you didn't give me anything to drink. I was a stranger, and you didn't invite me into your home. I was naked, and you gave me no clothing. I was sick and in prison, and you didn't visit me.' (Matthew 25:42). Christ does not say, 'You took away my food'—but 'You didn't feed me; you did not feed my members'. Then follows the sentence, 'Depart from Me, you who are cursed, into the eternal fire prepared for the Devil and his angels!' When Christ's poor come to your doors and you bid them depart from you, the time may come when you shall knock at heaven's gate, and Christ will say, 'Depart from Me, you who are cursed, into the eternal fire prepared for the Devil and his angels!'

In short, covetousness is a foolish sin. God gave the rich man in the gospel that appellation, 'You fool!' (Luke 12:20). The covetous man does not enjoy what he possesses. He embitters his own life. He troubles himself with care either how to get, or how to increase, or how to secure an estate. And what is the result? Often as a just reward of sordid penuriousness, God blasts and withers him in his outward estate. That saying of Gregory Nazianzen is to be seriously weighed: 'God many times lets the thief take away, and the moth consume—that which is unmercifully withheld from the poor.'

Before I leave this matter, I am sorry that any who profess Christianity should be impeached as guilty of this sin of covetousness and unmercifulness. Sure I am that God's elect put on 'heartfelt compassion' (Colossians 3:12). I tell you, that devout misers are the reproach of Christianity. They are blemishes and spots in the face of true religion. They report that in India there is a creature having four feet and wings, and a bill like an eagle. It is hard whether to rank him among the beasts or the birds. So I may say of penurious professors—they have the wings of profession by which they seem to fly to heaven—but the feet of beasts, walking on earth and even licking the dust! It is hard where to rank these, whether among the godly or the wicked. Oh take heed that, seeing your religion will not destroy your covetousness, at last your covetousness does not destroy your religion! One tells a story of the hedgehog which came to the cony-burrows in stormy weather and desired harbor, promising that he would be a quiet guest—but when once he had gotten entertainment, he set up his prickles and never left until he had thrust the poor conies out of their burrows. So covetousness, though it has many fair pleas to insinuate and wind itself into the heart—yet as soon as you have let it in, this thorn will never leave pricking until it has choked all good beginnings and thrust all piety out of your hearts.

I proceed next to the exhortation to beseech all Christians to put on 'heartfelt compassion'. Be ready to relieve the miseries and necessities of others. Ambrose calls charity, the sum of Christianity, and the apostle makes it the very definition of true religion. 'Pure and undefiled religion before our God and Father is this: to look after orphans and widows in their distress' (James 1:27).

The Hebrew word for 'poor' signifies 'one who is empty' or 'drawn dry'. So the poor are exhausted of their strength, beauty, substance; like ponds they are dried up. Therefore let them be filled again with the silver streams of charity. The poor are as it were in the grave. The comfort of their life is buried. Oh Christians, help with your merciful hands to raise them out of the sepulcher! God 'sends his springs into the valleys' (Psalm 104:10). Let the springs of your liberality run among the valleys of poverty. Your sweetest and most gracious influence should fall upon the the needy. What is all your seeming devotion, without bounty and mercifulness? 'I have known many,' says Basil, 'pray and fast—but will not relieve those who are in distress. They are for a zeal which will put them to no expense. What are they the better for all their seeming virtue?'

We read that the incense was to be laid upon the fire (Leviticus 16:13). The flame of devotion must be perfumed with the incense of charity. Aaron was to have a bell and a pomegranate. The pomegranate, as some of the learned observe, was a symbol of good works. 'They lack the pomegranate' (says Gregory Nazianzen) 'who have no good works.' The wise men not only bowed the knee to Christ—but presented him with gold, myrrh and frankincense (Matthew 2:11). Pretenses of zeal are insufficient. We must not only worship Christ—but bestow something upon his members. This is to present Christ with gold and frankincense. Isaac would not bless Jacob by the voice—but he feels his hands, and supposing them to be Esau's hands, he blessed him. God will not bless men by their voice, their loud prayers, their devout discourses—but if he feels Esau's hands, if their hands have wrought good works, then he blesses them.

Let me exhort you therefore to deeds of mercy. Let your fingers drop with the myrrh of liberality. Sow your golden seed. Remember that excellent saying of Augustine, 'Give those things to the poor which you cannot keep—that you may receive those things which you cannot lose.' There are many occasions of exercising your mercifulness. Hear the orphans' cry; pity the widows' tears. Some need employment. It would do well to set their wheel a-going. Others are to old or sick to work—be as eyes to the blind and feet to the lame. In some cases whole families are sinking—if some merciful hand does not help to shore them up! Before I press arguments to liberality and munificence, there are THREE OBJECTIONS which lie in the way, which I shall endeavor to remove:

1. We may give and so in time come ourselves to need. Let Basil answer this. 'Wells, which have their water drawn, spring ever more freely.' 'The liberal soul shall be made fat' (Proverbs 11:25). There is nothing lost by relieving the needy. An estate may be imparted—yet not impaired. The flowers yield honey to the bee—yet do not hurt their own fruit. When the candle of prosperity shines upon us, we may light our neighbor who is in the dark, and have never the less light ourselves. Whatever is disbursed to pious uses, God brings it back to us some other way. As the loaves in breaking multiplied—or as the widow's oil increased by pouring out (1 Kings 17:10).

2. I cannot do so much as others—erect churches, build hospitals, augment libraries, maintain scholars at the university.

If you cannot do so much—yet do something. Let there be much goodwill, though there is not much wealth to go with it. The widow's two mites cast into the treasury were accepted (Luke 21:14). God (as Chrysostom observes) looked not at the smallest of her gift—but at the largeness of her heart. In the law, he who could not bring a lamb for an offering, if he brought but two turtledoves, it sufficed. We read that the people brought 'gold and silver, and goats' hair, to the building of the tabernacle' (Exodus 35:22-24); on which place (says Origen), 'I desire, Lord, to bring something to the building of your temple, if not gold to make the mercy-seat, if not silk to make the curtains—yet a little goats' hair, that I may not be found in the number of those who have brought nothing to your temple'.

3. But I do not have anything to bestow upon the necessities of others. Have you anything to bestow upon your lusts? Have you money to feed your pride, your Epicurianism? And can you find nothing to relieve the poor members of Christ?

Admit this excuse to be real, that you do not have such an estate; yet you may do something wherein you may express your mercy to the poor. You may sympathize with them, pray for them, speak a word of comfort to them. 'Speak you comfortably to Jerusalem' (Isaiah 40:2). If you can give them no gold, you may speak a word in season which may be as 'apples of gold in pictures of silver'. Nay more, you may be helpful to the poor in stirring up others who have estates to relieve them. As it is with the wind, if a man be hungry the wind will not fill him—but it can blow the sails of the mill and make it grind grain for the use of man. So though you do not have an estate yourself to help him who is in need—yet you may stir up others to help him. You may blow the sails of their compassion, causing them to show mercy, and so you may help your brother by a proxy.

Having answered these objections let me now pursue the EXHORTATION to mercifulness. I shall lay down several arguments which I desire may be weighed in the balance of reason and conscience.

1. To be diffusively good is the great end of our creation. 'Created in Christ Jesus unto good works' (Ephesians 2:10). Every creature answers the end of its creation. The star shines, the bird sings, the plant bears fruit; the end of life is service. He who does not answer his end in respect of usefulness, cannot enjoy his end in respect of happiness. Many have been long in the world—but have not lived. They have done no good: 'a useless weight of earth'. A useless person serves for nothing but to 'cumber the ground'. And because he is barren in figs—he shall be fruitful in curses (Hebrews 6:8).

2. By mercifulness we resemble God who is a God of mercy. He is said to 'delight in mercy' (Micah 7:18). 'His tender mercies are over all his works, (Psalm 145:9). He gives good for evil, like the clouds which receive ill vapors from us—but return them to us again in sweet showers. There is not a creature which lives, but tastes of the mercies of God. Every bird sings hymns of praise to God for his bounty—but men and angels in a more particular manner taste the cream and quintessence of God's mercies.

What temporal mercies have you received! Every time you draw your breath you suck in mercy. Every bit of bread you eat, the hand of mercy carves it to you. You never drink but in a golden cup of mercy.

What spiritual mercies has God enriched some of you with! Pardoning, adopting, saving mercy! The picture of God's mercy can never be drawn to the full. You cannot take the breadth of his mercy, for it is infinite, nor the height of it, for it 'reaches above the clouds', nor the length of it, for it is 'from everlasting to everlasting' (Psalm 103:17). The works of mercy are the glory of the Godhead. Moses prays, 'Lord, show me your glory' (Exodus 33:18). Says God, 'I will make all my goodness to pass before you' (verse 19). God accounts himself most glorious in the shining robes of his mercy. Now by works of mercy we resemble the God of mercy. We are bid to draw our lines according to this copy. 'Be you merciful—as your Father also is merciful' (Luke 6:36).

3. Alms are a sacrifice to God. 'Do good and to share with others, for with such sacrifices God is pleased' (Hebrews 13:16). When you are distributing to the poor—it is as if you were praying, as if you were worshiping God. There are two sorts of sacrifices; expiatory—the sacrifice of Christ's blood; and thanksgiving—the sacrifice of alms. This (says holy Greenham) is more acceptable to God than any other sacrifice. The angel said to Cornelius, Your acts of charity have come up as a memorial offering before God' (Acts 10:4). The backs of the poor, are the altar on which this sacrifice is to be offered.

4. We ourselves live upon alms. Other creatures liberally contribute to our necessities. The sun does not have its light for itself but for us; it enriches us with its golden beams. The earth brings us a fruitful crop, and to show how joyful a mother she is in bringing forth, the psalmist says 'The meadows are clothed with flocks of sheep, and the valleys are carpeted with grain. They all shout and sing for joy!' (Psalm 65:13). One creature gives us wool, another oil, another silk. We are glad to go a-begging to the creation. Shall every creature be for the good of man—and man only be for himself? How absurd and irrational is this!

5. We are to extend our liberality by virtue of a membership. 'I want you to share your food with the hungry and to welcome poor wanderers into your homes. Give clothes to those who need them, and do not hide from relatives who need your help.' (Isaiah 50:7). The poor are 'of the same clay'. The members by a law of equity and sympathy contribute one to another. The eye conveys light to the body, the heart blood, the head spirits. That is a dead member in the body which does not communicate to the rest. Thus it is in the body politic. Let no man think it is too far below him to mind the needs and necessities of others. That hand should be cut off, which disdains to pluck a thorn out of the foot. It is spoken in the honor of that renowned princess, the Empress of Theodosius the Great, that she herself visited the sick and prepared relief for them with her own imperial hands.

6. We are not lords of an estate—but stewards, and how soon may we hear the word, 'Give an account of your stewardship, for you may be no longer steward!' (Luke 16:2). An estate is a talent to trade with. It is as dangerous to hide our talent—as to waste it (Matthew 25:25, 30). If the covetous man keeps his gold too long, it will begin to rust, and the rust will witness against him (James 5:3).

7. The examples of others who have been renowned for acts of mercy and munificence.

Our Lord Christ is a great example of charity, he was not more full of merit, than bounty. Trajan the Emperor rent off a piece of his own robe to wrap his soldiers' wounds. Christ did more. He rent his flesh; He made a medicine of his body and blood to heal us. 'By his stripes we are healed' (Isaiah 53:5). Here was a pattern of charity without a parallel.

The Jews are noted in this kind. It is a rabbinic observation that those who live devoutly among the Jews distribute a tenth part of their estate among the poor, and they give so freely (says Philo the Jew) as if by giving they hope to receive some great gratuity. Now if the Jews are so devoted to works of mercy, who live without Messiah, shall not we much more profess our faith in the blessed Messiah!

Let me tell you of some heathen. I have read of Titus Vespasian, he was so inured to works of mercy that remembering he had given nothing that day, cried out, 'I have lost a day'. It is reported of some of the Turks that they have servants whom they employ on purpose to enquire what poor they have and they send relief to them. And the Turks have a saying in their Koran, that if men knew what a blessed thing it were to distribute alms, rather than spare, they would give some of their own flesh to relieve the poor. And shall not a Christian's creed be better than a Turk's Koran?

Let all this persuade to works of mercy. Believe me, it is a royal deed to support the fallen.

When poor indigent creatures like Moses are laid in the ark of bulrushes weeping and ready to sink in the waters of affliction, be as temporal saviors to them and draw them out of the waters with a golden cord. Let the breasts of your mercy nurse the poor. Be like the trees of the sanctuary both for food and medicine (Ezekiel 47:12). When distressed and even starved souls are fainting, let your spiritual cordials revive them. Let others see the coats and garments which you have made for the poor (Acts 9:39).

8. The sin of unmercifulness. The unmerciful man is an unthankful man, and what worse can be said? You to whom the Lord has given an estate, your cup runs over—but you have a miserly heart and will not part with anything for good uses; it is death to you to relieve those who are dying. Know that you are in the highest degree ungrateful; you are not fit for human society. The Scripture has put these two together 'unthankful, without natural affection' (2 Timothy 3:2, 3). God may repent that ever he gave such men estates, and may say as Hosea 2:9: 'I will take back the wine and ripened grain I generously provided each harvest season. I will take away the linen and wool clothing I gave her.'

The unmerciful man lacks love to Christ. They would be very angry with those who should question their love; but do they love Christ who let the members of Christ starve? No! these love their money more than Christ, and come under that fearful 'Anathema' 'If anyone does not love the Lord, that person is cursed' (1 Corinthians 16:22).

9. Lastly, I shall use but one argument more to persuade to works of mercy, and that is the reward which follows alms-deeds. Giving of alms is a glorious work, and let me assure you it is not unfruitful work. Whatever is disbursed to the poor brethren, is given to Christ! 'Inasmuch as you have done it to one of the least of these my brethren, you have done it unto me' (Matthew 25:40). The poor man's hand is Christ's treasury, and there is nothing lost that is put there. 'Whatever you give by stretching forth your hand on earth is as it were given in heaven'. The text says, 'the merciful shall obtain mercy'. In the Greek it is, 'they shall be bemercied'. What is it, that we need most? Is it not mercy? Pardoning and saving mercy? What is it we desire on our deathbed? Is it not mercy? You who show mercy, shall find mercy. You who pour in the oil of compassion to others, God will pour in the golden oil of salvation unto you (Matthew 7:2).

The Shunammite woman showed mercy to the prophet and she received kindness from him another way (2 Kings 4:8-37). She welcomed him to her house—and he restored her dead child to life. Those who sow mercy, shall reap in kind; 'they shall obtain mercy'. Such is the sweetness and mercifulness of God's nature, that he will not allow any man to be a loser. No kindness shown to him shall be unregarded or unrewarded. God will be in no man's debt. For a cup of cold water—he shall have a draught of Christ's warm blood to refresh his soul. 'For God is not unrighteous to forget your work and labor of love, which you have shown toward his name, in that you have ministered to the saints . . .' (Hebrews 6:10). God's mercy is a tender mercy, a pure mercy, a rich mercy. Mercy shall follow and overtake the merciful man. He shall be rewarded in this life—and in the life to come.

The merciful man shall be rewarded in this life. He shall be blessed —

In his person: 'Blessed is he who considers the poor' (Psalm 41:1). Let him go where he will, a blessing goes along with him. He is in favor with God. God casts a smiling aspect upon him.

Blessed in his name: 'He shall be had in everlasting remembrance' (Psalm 112:6). When the niggard's name shall rot, the name of a merciful man shall be embalmed with honor, and give forth its scent as the wine of Lebanon.

Blessed in his estate: 'He shall abound in all things'. 'The liberal soul shall be made fat' (Proverbs 2:25). He shall have the fat of the earth and the dew of heaven. He shall not only have the venison—but the blessing.

Blessed in his posterity: 'He is ever merciful and lends; and his seed is blessed' (Psalm 37:26). He shall not only leave an estate behind—but a blessing behind to his children, and God will see that the entail of that blessing shall not be cut off.

Blessed in his negotiations: 'For this thing the Lord your God shall bless you in all your works, and in all that you put your hand unto' (Deuteronomy 15:10). The merciful man shall be blessed in his building, planting, journeying. Whatever he is about, a blessing shall empty itself upon him. 'Wherever he treads there shall be a rose'. He shall be a prosperous man. The honeycomb of a blessing shall be still dropping upon him.

Blessed with long life: 'The Lord will preserve him and keep him alive' (Psalm 41:2). He has helped to keep others alive, and God will keep him alive. Is there anything then, lost by mercifulness? It spins out the silver thread of life. Many are taken away the sooner for their unmercifulness. Because their hearts are straitened, their lives are shortened.

Again, the merciful man shall be rewarded in the life to come. Aristotle joins these two together, liberality and utility. God will reward the merciful man hereafter, though not for his works—yet according to his works. 'I saw the dead, small and great, stand before God, and the books were opened, and the dead were judged out of those things which were written in the books, according to their works' (Revelation 20:12). As God has a bottle to put our tears in, so he has a book to write our alms in. As God will put a veil over his people's sins, so he will in free grace set a crown upon their works! The way to lay up—is to lay out. Other parts of our estate are left behind (Ecclesiastes 2:18)—but that which is given to Christ's poor is hoarded up in heaven. That is a blessed kind of giving, which though it makes the purse lighter, it makes the crown heavier.

You who are mercifully inclined, remember whatever alms you distribute:

You shall have good security. 'He who gives to the poor lends to the Lord; and that which he has given will he pay him again' (Ecclesiastes 11:1; Luke 6:38; Proverbs 19:17). There is God's pledge. Yet here is our unbelief—we will not take God's bond.

You shall be abundantly repaid. For a wedge of gold which you have parted with—you shall have a weight of glory. For a cup of cold water—you shall have rivers of pleasure, which run at God's right hand for evermore. The interest comes to infinitely more than the principal. Pliny writes of a country in Africa where the people for every bushel of seed they sow receive a hundred and fifty-fold increase. For every penny you drop into Christ's treasury, you shall receive above a thousand-fold increase. Your after-crop of glory will be so great that, though you are still reaping, you will never be able to gather the whole harvest. Let all this persuade rich men to honor the Lord with their substance.

Before I conclude this subject, let me lay down some brief rules concerning works of mercy.

1. Charity must be free. 'You shall give, and your heart must not be grieved' (Deuteronomy 15:10). That is, you must not be troubled at parting with your money. He who gives grievingly, gives grudgingly. It is not a gift—but a tax. Charity must flow like spring-water. The heart must be the spring, the hand the pipe, the poor the cistern. God loves a cheerful giver. Do not be like the fruit which has all the juice squeezed and pressed out. You must not give to the poor as if you were delivering your purse to the robber. Charity without cheerfulness, is rather a fine than an offering. It is rather doing of penance than giving of alms. Charity must be like the myrrh which drops from the tree without cutting or forcing.

2. We must give that which is our own (Isaiah 58:7). To give bread to the hungry, it must be 'your bread'. The Scripture puts them together, 'To do justice, to love mercy.' (Micah 6:8). 'For I the Lord love justice; I hate robbery and injustice' (Isaiah 61:8). He who shall build an almshouse or hospital with ill-gotten goods, displays the ensign of his pride and sets up the monument of his shame!

3. Do all in Christ and for Christ.

Do all IN Christ. Labor that you may be in Christ. We are 'accepted in him' (Ephesians 1:6). Origen, Chrysostom, and Peter Martyr affirm that the best works not springing from faith, are lost. The Pelagians thought to have posed Augustine with that question, Whether it was sin in the heathen to clothe the naked? Augustine answered rightly: 'The doing of good is not in itself evil—but proceeding from infidelity it becomes evil'. 'To those who are unbelieving is nothing pure' (Titus 1:15). That fruit is most sweet and genuine which is brought forth in the vine (John 15:4). Outside of Christ, all our alms-deeds are but the fruit of the wild olive tree. They are not good works—but dead works.

Do all FOR Christ, namely, for his sake, that you may testify your love to him. Love to Christ mellows and ripens our alms-deeds. It makes them a precious perfume to God. As Mary did out of love bring her ointments and sweet spices to anoint Christ's dead body, so out of love to Christ bring your ointments and anoint his living body, namely, saints and members.

4. Works of mercy are to be done in humility. Away with ostentation! The worm breeds in the fairest fruit; and the moth in the finest cloth. Pride will be creeping into our best things. Beware of this dead fly in the box of ointment. When Moses' face shone, he put a veil over it. So while your light shines before men and they see your good works, cover yourselves with the veil of humility. As the silkworm, while she weaves her curious works, hides herself within the silk and is not seen, so we should hide ourselves from pride and vainglory.

It was the sin of the Pharisees while they were distributing alms that they blew the trumpet (Matthew 6:2). They did not give their alms—but sold them for applause. A proud man 'casts his bread upon the waters', as a fisherman casts his angle upon the waters. He angles for vainglory. I have read of one Cosmus Medices, a rich citizen of Florence, that he confessed to a near friend of his, he built so many magnificent structures, and spent so much on scholars and libraries, not for any love to learning but to raise up to himself trophies of fame and renown.

A humble soul denies himself, yes, even annihilates himself. He thinks how little it is he can do for God, and if he could do more, it were but a due debt. Therefore he looks upon all his works as if he had done nothing. The saints are brought in at the last day as disowning their works of charity. 'Lord, when did we ever see you hungry and feed you? Or thirsty and give you something to drink? Or a stranger and show you hospitality? Or naked and give you clothing? When did we ever see you sick or in prison, and visit you?' (Matthew 25:37-39). A holy Christian not only empties his hand of alms—but empties his heart of pride. While he raises the poor out of the dust, he lays himself in the dust. Works of mercy must be like the cassia, which is a sweet spice—but grows low.

5. Dispose your alms prudentially. It is said of the merciful man, 'He orders his affairs with discretion' (Psalm 112:5). There is a great deal of wisdom in distinguishing between those who have sinned themselves into poverty, and those who by the hand of God are brought into poverty. Discretion in the distribution of alms consists of two things: in finding out a fit object; in taking a fit season.

The finding out a fit object comes under a double notion. Give to those who are in most need. Raise the hedge where it is lowest. Feed the lamp which is going out. Give to those who may probably be more serviceable. Though we bestow cost and dressing upon a weak plant—yet not upon a dead plant. Breed up such as may help to build the house of Israel (Ruth 4:11), that may be pillars in church and state, not caterpillars making your charity to blush. 'Whenever we have the opportunity, we should do good to everyone, especially to our Christian brothers and sisters.' (Galatians 6:10)

Discretion in giving alms is in taking the fit season. Give to charitable uses in time of health and prosperity. Distribute your silver and gold to the poor before 'the silver cord is loosed or the golden bowl is broken' (Ecclesiastes 12:6). 'He who gives early, gives double'. Do not be as some, who reserve all they give until the term of life is ready to expire. Truly what is then bestowed is not given away—but taken away by death! It is not charity—but necessity. Oh do not so marry yourselves to money that you are resolved nothing shall part you from it—but death! A covetous man may be compared to a Christmas-box. He receives money—but parts with none until death breaks this box in pieces. Then the silver and the gold come tumbling out. Give in time of health. These are the alms which God takes notice of, and (as Calvin says) puts in his book of accounts.

6. Give thankfully. They should be more thankful who give an alms—than those who receive it. We should give a thank-offering to God that we are in the number of givers and not receivers. Bless God for a willing mind. To have not only an large estate—but a large heart, is matter of thankfulness!

Heart Purity

"Blessed are the pure in heart, for they shall see God." Matthew 5:8

The holy God, who is 'of purer eyes than to behold iniquity' calls here for heart-purity, and to such as are adorned with this jewel, he promises a glorious and beatific vision of himself: 'they shall see God'. Two things are to be explained the nature of purity; the subject of purity.

1. The NATURE of purity. Purity is a sacred refined thing. It stands diametrically opposed to whatever defiles. We must distinguish the various kinds of purity.

First, there is a primitive purity which is in God originally and essentially, as light is in the sun. Holiness is the glory of the Godhead: 'Glorious in holiness' (Exodus 15:11). God is the origin, pattern and prototype of all holiness.

Second, there is a created purity. Thus holiness is in the angels, and was once in Adam. Adam's heart did not have the least spot or tincture of impurity. We call that wine pure which has no mixture; and that gold pure which has no dross mingled with it. Such was Adam's holiness. It was like the wine which comes from the grape, having no mixture. But this is not to be found on earth. We must go to heaven for it.

Third, there is an evangelical purity; whence grace is mingled with some sin—like gold in the ore; like wine which has a dreg in it; like fine cloth with a blemish; like Nebuchadnezzar's image, part of silver, and part of clay (Daniel 2:35). This mixture God calls purity in a gospel-sense; as a face may be said to be fair, which has some freckles in it. Where there is a study of purity and a loathing ourselves for our impurity—this is to be 'pure in heart'.

Some by pure in heart, understand chastity, others sincerity (Psalm 32:2). But I suppose purity here is to be taken in a larger sense for the several kinds and degrees of holiness. They are said to be pure, who are consecrated people, having the oil of grace poured upon them. This purity is much mistaken.

Civility and morality are not purity. A man may be clothed with great moral virtues, such as justice, charity, prudence, temperance—and yet go to hell.

Profession is not purity. A man may have a name to live and yet be dead (Revelation 3:1). He may be swept by civility and garnished by profession—yet the devil may dwell in the house. The blazing comet is no star. The hypocrite's tongue may be silver—yet his heart stone.

Purity consists in two things; rectitude of mind, a prizing holiness in the judgment (Psalm 119:30); conformity of will, an embracing of holiness in the affections (Psalm 119:97). A pure soul is cast into the mold of holiness. Holiness is a blood that runs in his veins.

2. The SUBJECT of purity. The heart—'pure in heart'. Purity of heart does not exclude purity of life, no more than the pureness of the fountain excludes the pureness of the stream. But it is called purity of heart, because the heart is the main thing in true religion, and there can be no purity of life without it. A Christian's great care should be to keep the heart pure, as one would especially preserve the spring from being poisoned. In a duel, a man will chiefly guard and fence his heart, so a wise Christian should above all things keep his heart pure. Take heed that the love of sin does not get in there—lest it prove fatal.

Christians should above all things breathe after heart purity: 'Holding the mystery of the faith in a pure conscience' (1 Timothy 3:9). Justification causes our happiness, sanctification evidences it.

1. The REASONS for purity.

[1] Purity is a thing called for in Scripture. 'Be holy for I am holy' (1 Peter 1:16). It is not only the minister bids you be holy—but God himself calls for it. What would the Holy God do with unholy servants?

[2] Because of that filthy and cursed condition we are in, before purity is wrought in us. We are a lump of clay and sin mingled together! Sin not only blinds us—but defiles us. It is called filthiness (James 1:21). And to show how befilthying a thing it is, it is compared to a plague of the heart (1 Kings 8:38), to corruption (Deuteronomy 32:5), to vomit (2 Peter 2:22), to infants 'helplessly kicking about in their own blood' (Ezekiel 16:6), and to a 'menstrual cloth' (Isaiah 30:22), which (as Jerome says) was the most defiling thing under the law. All the legal warnings which God appointed, were but to put men in mind of their loathsomeness before they were washed in the blood of Christ. If all the evils in the world were put together and their quintessence strained out, they could not make a thing so black and polluted as sin does! A sinner is a devil in a man's shape! When Moses' rod was turned into a serpent, he fled from it. Would God open men's eyes and show them their deformities and damnable spots—they would fly from themselves, as from serpents! This shows what need we have of purity. When grace comes—it washes off this hellish filth. It makes Ethiopians into true Israelites! It turns ravens into swans! It makes those who are as black as hell—to become as white as snow!

[3] Because none but the pure in heart are savingly interested in the covenant of grace. Covenanted people have 'the sprinkling with clean water' (Ezekiel 36:25). Now, until we are thus sprinkled, we have nothing to do with either the new covenant, or with the new Jerusalem. If a will is made only to such people as are so qualified, none can come in for a share—but such as have those qualifications. Just so, God has made a will and covenant that he will be our God, and will settle eternal glory upon us—but with this clause or proviso in the will—that we be purified people, having the 'clean water sprinkled, upon us. Now until then, we have nothing to do with God or mercy.

[4] Purity is the end of our election. 'He has chosen us—that we should be holy' (Ephesians 1:4). Not for holiness—but to holiness. 'Whom he did foreknow, he also did predestinate to be conformed to the image of his Son' (Romans 8:29). God predestinates us to Christ's image, which image consists 'in righteousness and true holiness' (Ephesians 4:24). So that until you are holy, you cannot show any sign of election upon you—but rather the devil's brand-mark!

[5] Purity is the end of our redemption. If we could have gone to heaven in our sins, Christ needed not have died. Why did he shed his blood, but to redeem us from an 'empty way of life'? (1 Peter 1:18, 19). 'Christ gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own' (Titus 2:14). Christ shed his blood—to wash off our filth! The cross was both an altar and a laver. Jesus died not only to save us from wrath (1 Thessalonians 1:10)—but to save us from sin (Matthew 1:21). Out of his side came water which signifies our cleansing, as well as blood which signifies our justifying (1 John 5:6). The truth is, it would make Christ monstrous, if the head should be pure and not the members.

2. Why purity must be chiefly in the heart.

[1] Because if the heart is not pure, we differ nothing from a Pharisaic purity. The Pharisees' holiness consisted chiefly in externals. Theirs was an outside purity. They never minded the inside of the heart. 'Woe unto you, scribes and Pharisees, hypocrites! You are so careful to clean the outside of the cup and the dish, but inside you are filthy—full of greed and self-indulgence! Hypocrites! You are like whitewashed tombs—beautiful on the outside but filled on the inside with dead people's bones and all sorts of impurity!' (Matthew 23:25, 27). The Pharisees were good only on the surface. They were whited-over, not white. They were like a rotten post overlaid with fine paint. They were like a gold chimney—but within nothing but soot. Of such hypocrites Salvian complains, who had Christ in their mouths—but not in their lives.

We must go further. Be 'pure in heart', like the king's daughter 'all glorious within' (Psalm 45:13); else ours is but a Pharisaic purity; and Christ says, 'For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven.' (Matthew 5:20).

[2] The heart must especially be kept pure, because the heart is the chief seat or place of God's residence. God dwells in the heart. He takes up the heart for his own lodging (Isaiah 57:15; Ephesians 3:17), therefore it must be pure and holy. A king's palace must be kept from defilement, and especially his throne. How holy ought that to be! If the body is the temple of the Holy Spirit (1 Corinthians 6:19), the heart is the holy of holies! Oh take heed of defiling the room where God chiefly dwells! Let that room be washed with holy tears.

[3] The heart must especially be pure, because it is the heart which sanctifies all that we do. If the heart is holy, all is holy—our affections holy, our duties holy. 'The altar sanctifies the gift' (Matthew 23:19). The heart is the altar that sanctifies the offering. The Romans kept their springs from being poisoned. The heart is the spring of all our actions; let us keep this spring from poison. Be 'pure in heart'.

See here what that beauty is, which beautifies a soul in God's eye, namely, purity of heart. You are but a spiritual leper—until you are pure in heart. God is in love with the pure heart, for he sees his own picture drawn there.

Holiness is the angels' glory. They are pure virgin-spirits. Take away purity from an angel—and he is but a devil! You who are pure in heart—have the angels' glory shining in you. You have the embroidery and workmanship of the Holy Spirit upon you.

The pure heart is God's paradise where he delights to walk. It is his lesser heaven. The dove delights in the purest air. The Holy Spirit who descended in the likeness of a dove, delights in the purest soul. God says of the pure in heart, as of Zion, 'This is my rest forever, here will I dwell' (Psalm 132:14). God loves the loveliest complexion. The pure in heart is Christ's bride, decked and bespangled with the jewels of holiness. 'You have ravished my heart with one of your eyes' (Canticles 4:9). Your eyes, that is, your graces; these as a chain of diamonds, have drawn my heart to you. Of all hearts God loves the pure heart best. You who dress yourself by the looking-glass of the Word and adorn 'the hidden person of your heart' (1 Peter 3:4), are most precious in God's eyes, though you may be as bleary-eyed as Leah, or as lame as Barzillai. Yet being 'pure in heart, you are the mirror of beauty and may say 'Yet shall I be glorious in the eyes of the Lord' (Isaiah 49:5). How may this raise the esteem of purity! This is a beauty which never fades and which makes God himself fall in love with us.

If we must be pure in heart—then we must not rest in outward purity. Morality is not sufficient. A swine may be washed—yet a swine still. Morality does but wash a man, grace changes him. Morality may shine in the eyes of the world—but it differs as much from purity, as a pebble differs from the diamond. Morality is but strewing flowers on a dead corpse. A man who is but highly moral—is but a tame devil. How many have made 'morality' their Savior! Morality will damn, as well as heinous vice. A boat may be sunk with gold, as well as with dung.

Observe two things:

1. The moral person, though he will not commit gross sins—yet he is not sensible of heart sins. He does not discern the 'law in his members' (Romans 7:23). He is not troubled for unbelief, hardness of heart, vanity of thoughts. He abhors gaol-sins, not gospel-sins.

2. The moral person rises against holiness. The snake has a fine appearance—but has a deadly sting. The moral man is fair to look to—but has a secret antipathy against the holy ways of God. He hates grace, as much as vice. Zeal is as odious to him as uncleanness. Morality is not to be rested in. The heart must be pure. God would have Aaron wash the inner parts of the sacrifice (Leviticus 9:14). Morality does but wash the outside; the inside must be washed. 'Blessed are the pure in heart'.

Let us put ourselves on TRIAL whether we are pure-hearted or not. Here I shall show the signs of an impure heart; and then, signs of a pure heart.

I. Signs of an IMPURE heart

1. An IGNORANT heart is an impure heart. To be ignorant of sin or Christ, argues impurity of heart. Nahash the Ammonite would enter into covenant with the men of Jabesh-Gilead, so he might thrust out their right eyes (1 Samuel 11:2). Satan leaves men their left eye. In worldly knowledge they are quick-sighted enough—but the right eye of spiritual knowledge is quite put out! (2 Corinthians 4:4). Ignorance is Satan's stronghold (Acts 26:18). The devils are bound in chains of darkness (Jude 6). So are all ignorant people. Impossible it is that an ignorant heart should be holy. It is knowledge which makes the heart good. 'That the soul is without knowledge is not good' (Proverbs 19:2). For any to say that, though their mind is ignorant—yet their heart is good; they may as well say that, though they are blind—yet their eyes are good.

In the law, when the plague of leprosy was in a man's head—the priest was to pronounce him unclean. This is the case of an ignorant man. The leprosy is in his head, 'he is unclean'. That heart cannot be very pure, which is a dungeon. Grace cannot reign, where ignorance reigns. An ignorant man can have no love to God. 'He cannot love that which he does not know'. He can have no faith. Knowledge must usher in faith (Psalm 9:10). He cannot worship God aright (John 4:22). Though he may worship the true God—yet in a wrong manner. Ignorance is the root of sin. Blindness leads to lasciviousness (Ephesians 4:18, 19; Proverbs 7:23). Ignorance is the mother of pride (Revelation 3:17). It is the cause of error (2 Timothy 3:7), and, which is worse, a willful ignorance. 'It is one thing to be ignorant; it is another thing to be unwilling to know'. Many are in love with ignorance. They hug their disease (Job 21:14; 2. Peter 3:5). Ignorant minds are impure. There is no going to heaven in the dark!

2. A SELF-RIGHTEOUS heart is an impure heart. It sees no need of purity. 'I am rich and have need of nothing' (Revelation 3:17). Not to be sensible of a disease—is worse than the disease! You do not hear a sick man say, 'I am well'. There are some who 'need no repentance' (Luke 15:7). Some sinners are too well to be cured. Heart purity is as great a wonder to the natural man—as the new birth was to Nicodemus (John 3:4). It is sad to think how many go on confidently and are ready to bless themselves, never suspecting their dreadful condition—until it is too late!

3. He has an impure heart who regards iniquity in his heart. 'If I regard iniquity in my heart, the Lord will not hear me' (Psalm 66:18). In the original it is 'If I look upon sin', that is, with a lustful look. Sin-regarding is inconsistent with heart-purity.

What is it to 'regard iniquity'?

[1] We regard iniquity, when we INDULGE in sin. When sin not only lives in us—but when we live in sin. Some will leave all their sins but one. Jacob would let all his sons go but Benjamin. Satan can hold a man by one sin. The fowler holds the bird fast enough by one claw. Others HIDE their sins like one who shuts up his shop windows, but follows his trade within doors. Many deal with their sins as Moses' mother dealt with her son. She hid him in the ark of bulrushes, as if she had left him—but her eye was still upon him and in the end, she became his nurse (Exodus 2:9). Just so, many seem to leave their sins—but they only hide them from the eye of others. Their heart still goes after them, and at last they nurse and give breast to their sins.

[2] To regard iniquity, is to DELIGHT in iniquity. Though a child of God sins—yet he does not take a delight in sin. 'I do the very thing I hate' (Romans 7:15). But impure souls make a recreation of sin. They 'delight in wickedness' (2 Thessalonians 2:12). Never did one feed with more delight on a meal he loves—than a wicked man does upon the forbidden fruit. This delight in sin—shows that the will is in the sin. And 'the will is the rule and measure of the deed'.

[3] To regard iniquity is to make PROVISION for sin. 'Make no provision for the flesh, to fulfill the lusts thereof' (Romans 13:14). The wicked are caterers for their lusts. It is a metaphor taken from such as make provision for a family—to feed them. The Greek word here signifies a projecting and planning in the mind, how to bring a thing about. This is to make provision for the flesh—when one studies to satisfy the flesh and provide fuel for lust. Thus Amnon made provision for the flesh (2 Samuel 13:5). He pretends himself to be sick, and his sister, Tamar, must be his nurse. She must cook and serve his food to him. By which means he defiled her virginity. It is sad when men's concern is not to be holy—but to satisfy lust.

[4] To regard iniquity, is to give it respect and ENTERTAINMENT, as Lot showed respect to the angels. 'He bowed himself with his face toward the ground and said, Behold now, my lords, turn in, I beg you . . .' (Genesis 19:2). When the Spirit of God comes He is repulsed and grieved—but when temptation comes, the sinner bows to it, sets open the gates, and says 'Turn in here, my lord'. This is to regard iniquity.

[5] He is said to regard sin, who does not regard the threatenings of God against sin. We read of 'seven thunders uttering their voices' (Revelation 10:3). How many thunders in Scripture utter their voice against sin! 'Surely God will crush the heads of his enemies, the hairy crowns of those who go on in their sins.' (Psalm 68:21). Here is a thundering scripture—but sinners fear not this thunder. Let a minister come as a Boanerges, clothed with the spirit of Elijah, and denounce all the curses of God against men's sins—they have no regard for it. They can laugh at the shaking of a spear (Job 41:29). This is to regard iniquity, and argues an impure heart.

4. An UNBELIEVING heart is an impure heart. The Scripture calls it expressly 'an evil heart of unbelief' (Hebrews 3:12). An unbelieving heart is evil in the highest degree. It is full of the poison of hell. Unbelief is the foul medley of all sins—the root and receptacle of sin.

[1] Unbelief is a God-affronting sin. It puts the lie upon God. It calls in question his power (Psalm 78:19), mercy and truth. 'The one who does not believe God, is actually calling God a liar' (1 John 5:10). Can a greater affront be cast upon the God of glory! It makes us trust to second causes, which is setting the creature in the place of God. 'Asa in his disease sought not to the Lord—but to the physicians' (2 Chronicles 16:12). He relied more on the physician than upon God. Saul seeks to the witch of Endor. O high affront, to lean upon the reed and neglect the Rock of Ages!

[2] Unbelief hardens the heart. These two sins are linked together. 'He upbraided them with their unbelief and hardness of heart' (Mark 16:14). Unbelief breeds the stone of the heart. He who does not believe God's threatenings—will never fear him. He who does not believe God's promises—will never love him. What is said of the Leviathan, is true of the unbeliever. 'Its heart is as hard as rock, as hard as a millstone' (Job 41:24). Unbelief first pollutes the heart—and then hardens it!

[3] Unbelief breeds hypocrisy. Professors do not believe that God is a jealous God, and will call them to account. Therefore it is they put on a mask of religion and are saints in jest, that they may play the devil in earnest (2 Timothy 3:4, 5). They pretend to worship God—but Self is the idol they worship. Like rowers—they look one way and row another. The unbeliever is the greatest hypocrite.

[4] Unbelief causes the fear of men. 'Fear is proof of a baseborn soul'. Fear is a debasing thing. It unmans a man. It makes him afraid to be godly. The fearful man studies rather compliance, than conscience. 'The fear of man brings a snare' (Proverbs 29:25). What made Abraham equivocate, David pretend to be mad, and Peter deny Christ? Was it not their fear? And whence does fear spring—but from unbelief? Therefore the Scripture joins them together. 'The fearful and unbelieving' (Revelation 21:8).

[5] Unbelief is the root of apostasy. 'an evil heart of unbelief in departing from the living God' (Hebrews 3:12). What is the reason those who seemed once zealous—now despise God, and leave off prayer in their families? Is it not their unbelief? They believed not that God is, and that he is a rewarder of those who diligently seek him (Hebrews 11:6). Infidelity is the cause of apostasy. In the Greek, 'apistia' (unbelief) leads to 'apostasia' (apostasy). And if unbelief is the breeder and fomenter of so much sin, then the unbelieving heart must needs be an impure heart.

5. A COVETOUS heart is an impure heart. The earth is the most impure element. The purity of the heart lies in the spirituality of it, and what is more opposite to spiritualness than earthiness? Covetousness is 'the root of all evil' (1 Timothy 6:10). 'To what cost do you drive mortal hearts—you accursed lust for gold!'

[1] Covetousness is the root of discontent. Why do any repine at their condition—but because they think they do not have enough? The Greek word for covetousness signifies an immoderate desire of getting. Because the covetous man is never satisfied, his heart frets in discontent and impatience.

[2] Covetousness is the root of theft. Achan's covetous heart made him steal that wedge of gold—which served to cleave asunder his soul from God (Joshua 7:21).

[3] Covetousness is the root of treason. It made Judas betray Christ. 'How much will you pay me to betray Jesus to you?' (Matthew 26:15). Absalom's covetousness made him attempt to pluck the crown from his father's head. He who is a Demas, will soon prove a Judas. 'Men shall be covetous' (2 Timothy 3:2), and it follows in the next verse, 'traitors'. Where covetousness is in the preface, treason will be in the conclusion.

[4] Covetousness is the root of murder. Why did Ahab stone Naboth to death but to possess his vineyard? (1 Kings 21:13). Covetousness has made many swim to the crown in blood. And can the heart be pure, when the 'hands are full of blood'? (Isaiah 1:15).

[5] Covetousness is the root of perjury. 'Men shall be covetous, and it follows, 'trucebreakers' (2 Timothy 3:2, 3). For love of money will take a false oath and break a just oath. He who lives a Midas, will die a perjurer.

[6] Covetousness is the root of necromancy. Why do people indent with the devil—but for money? They study the black art—for yellow gold. Alexander the Sixth pawned his soul to the devil for a popedom.

[7] Covetousness is the root of fraud and theft. Such as would be over-rich, will overreach. It is the covetous hand which holds false weights (Amos 8:5).

[8] Covetousness is the root of bribery and injustice. It makes the courts of law, 'great places of robbery', as Augustine speaks. At Athens, court cases were bought and sold for money.

[9] Covetousness is the cause of uncleanness. The Scripture mentions 'the hire of a whore' (Deuteronomy 23:18). For money both conscience and chastity are sold.

[10] Covetousness is the root of idolatry: 'Covetousness which is idolatry' (Colossians 3:5). The covetous person bows down to the image of gold. His money is his god, for he puts his trust in it. Money is his creator. When he has abundance of wealth, then he thinks he is made. Money is his redeemer. If he is in any strait or trouble, he flies to his money and that must redeem him. Money is his comforter. When he is sad he counts over his money and with this golden harp he drives away the evil spirit. When you see a covetous man, you may say, "There goes an idolater!"

[11] Covetousness is the cause of unprofitableness under the means of grace. In the parable, the thorns choked the seed (Matthew 13:7). This is the reason the Word preached does no more good. The seed often falls among thorns. Thousands of sermons lie buried in earthly hearts!

[12] Covetousness is the root of selfishness and stinginess. It hinders hospitality. A covetous man has a withered hand. He cannot reach it out to clothe or feed those who are in need. The covetous person is so sordid, that if his estate may flourish he is content to let his name lie dead and buried. What a cursed sin is avarice! And can he be pure in heart—who has such a 'root of bitterness' growing in him? We may as well say that the body is pure which is full of plague-sores.

6. Those hearts are impure which are 'haters of purity' (Micah 3:2). They 'hate knowledge' (Proverbs 1:29). Some things in nature have an antipathy; the serpent will not come near the boughs of the wild ash. There is an antipathy in a carnal heart against holiness; and when hatred is boiled up to malice—it is dangerous. Thus Julian maliciously opposed holiness. Receiving a mortal wound when in battle, he threw up a handful of his blood into the air in indignation saying, 'O Galilean, you have overcome me!'

7. He who scoffs at purity, has an impure heart. 'There shall come in the last days scoffers' (Luke 16:14; 2. Peter 3:3). There are some who make a jeer of religion. It is a sign of an Ishmael spirit to scoff at holiness. Are we not commanded to be perfect as God is perfect? (Matthew 5:48). One would wonder that those who dare open their mouths in derision against holiness—the earth does not open her mouth to swallow them up as it did Korah and Dathan. These are devils covered over with flesh! They have damnation written on their foreheads! Lucian who in the time of the Emperor Trajan had professed religion, afterwards became so profane as to make a mock at the Christians and by his jeers and taunts went about to destroy religion. At last he himself was rent asunder and devoured by dogs. When the scab of the leper appeared, he was to be shut out of the camp (Leviticus 13:8, 46). Those who flout at religion, if God does not give them repentance, are sure to be shut out of the camp of heaven.

II. I shall next show you the signs of a PURE heart.

1. A SINCERE heart is a pure heart. 'In whose spirit there is no deceit' (Psalm 32:2). There are four characters of a sincere-hearted Christian.

[1] A sincere heart serves God with the whole heart.

First, he serves God with the heart. The hypocrite does but make a show of obedience. 'You are always on their lips—but far from their hearts' (Jeremiah 12:2). There may be a fair complexion when the lungs and vitals are diseased. The hypocrite is fair to look on. He has a devout eye—but a hollow heart. But he who is sincere, his inside is his best side! In the law God would have 'the inner parts' offered up (Leviticus 4:11). A good Christian gives God 'the inner parts'. When he prays—his heart prays. 'Hannah prayed in her heart' (1 Samuel 1:13). In his thanksgiving the heart is the chief instrument of praise (Psalm 111:1). Then is the sweetest music when we 'make melody in our hearts to the Lord' (Ephesians 5:19).

Secondly, the sincere Christian serves God with the 'whole heart' (Psalm 119:2). Hypocrites have a double heart (Psalm 12:2)—a heart for God, and a heart for sin. 'Their heart is divided' (Hosea 10:2). God loves a broken heart—but not a divided heart. An upright heart is a whole heart. The full stream and torrent of the affections runs out after God. A sincere heart 'follows God fully' (Numbers 14:24).

[2] A sincere heart is willing to come under a trial. 'Search me, O God, and try me' (Psalm 139:23). That metal is to be suspected which men are afraid to bring to the touchstone. A sound heart likes the touchstone of the Word. It is for a searching ministry. Hypocrites fly from the light of truth; they fly from that light which would reveal their sin. They hate that physic of the Word which, meeting with their ill humours, begins to make them sick, and trouble their conscience. A gracious soul loves that preaching best, which makes a heart-anatomy.

[3] A man of sincere heart, dares not act in the least against his conscience. He is the most magnanimous—yet the most cautious. He is bold in suffering (Proverbs 28:1) but fearful of sin (Genesis 39:9). He dares not get an estate by sinful shifts, or rise upon the ruins of another. Jacob got his father's blessing by fraud—but that is not the way to get God's blessing.

[4] A sincere heart is a suspicious heart. The hypocrite suspects others of sin—but has charitable thoughts of himself! The sincere Christian has charitable thoughts of others—and suspects himself of sin. He calls himself often to account: "O my soul, have you any evidences for heaven? Is there no flaw in your evidences? You may mistake common grace—for saving grace. Weeds in the cornfields look like flowers. The foolish virgins' lamps looked as if they had oil in them. O my soul, is it not so with you?" The man of sincere soul, being ever jealous, plays the critic upon himself and so traverses things in the court of conscience as if he were presently to be cited to God's bar. This is to be pure in heart.

2. A pure heart breathes after PURITY. If God should stretch out the golden scepter and say to him, 'Ask, and it shall be given you—up to half the kingdom', he would say, "Lord, give me a pure heart! Let my heart have this inscription—Holiness to the Lord. Let my heart be your temple for you to dwell in. Lord, what would I do in heaven with this unholy heart? What converse could I have with You?" A gracious soul is so in love with purity—that he prizes a pure heart above all blessings.

[1] He prizes a pure heart above RICHES. He knows that he may be clothed in purple and fine linen—and yet go to hell. He is content to be poor—so long as he may be pure. He knows heart-purity is a special certificate of God's love. 'The pure in heart' shall see God.

[2] He prizes a pure heart above GIFTS. Gifts do not at all commend us in God's eye. A pure heart is the jewel! 'O woman, great is your faith!' (Matthew 15:28). It was not her rhetorical language Christ was taken with—but her faith. Hypocrites have had rare gifts. Saul had the spirit of prophecy. Judas no doubt could make an elegant oration. Hypocrites have come into God's church loaded with the Egyptian gold of human learning. There may be illumination without sanctification. A small diamond is better than a great deal of brass. A little grace excels the most flourishing abilities. Now if the out-goings of your soul are after holiness—you desire a pure heart, rather than an eloquent tongue. You have the oil of the Spirit poured on you and you shall be crowned with a glorious sight of God.

3. A pure heart abhors all SIN. A man may forbear and forsake sin—yet not have a pure heart.

[1] A man may FORBEAR sin—for lack of occasion to sin. He may forbear sin as one may hold his breath while he dives under water, and then take breath again. The gunpowder makes no noise until the fire is put to it. The clock stands still until the weights are put on. Let a temptation come, which is like the hanging on of the weights, and the heart goes as fast in sin as ever!

[2] He may forbear sin—for fear of the penalty. A man forbears a dish he loves—for fear it should bring his disease upon him of the stone or gout. There is conflict in a sinner between the passions of desire—and fear. Desire spurs him on to sin—but fear as a curb and bit checks him. Nor is it the crookedness of the serpent he fears—but the sting of the serpent!

[3] He may forbear sin—out of a design. He has a plot in hand and his sin might spoil his plot. Some rich heir would fly out in excess—but he behaves properly, to prevent being cut off from the inheritance. How good was Joash while Jehoiada the priest lived! Prudence as well as conscience may restrain from sin.

Again, a man may FORSAKE sin—yet not have a pure heart. It is a great matter, I confess, to forsake sin. So dear is sin to men, that they will part with the fruit of their body for the sin of their souls. Sin is the Delilah that bewitches, and it is much to see men divorced from it. There may be a forsaking of sin—yet no heart purity. Sin may be forsaken upon wrong principles.

[1] A man may forsake sin, from MORALITY. Moral arguments may suppress sin. I have read of a debauched heathen who, hearing Socrates read an ethical lecture on virtue and vice—he went away changed and no more followed his former vices. Cato, Seneca, Aristides, seeing beauty in virtue, led unblamable lives.

[2] A man may forsake sin, from POLICY. A man may forsake sin, not out of respect to God's glory—but his own credit. Vice will waste his estate, eclipse the honor of his family, therefore out of policy he will divorce his sin.

[3] A man may forsake sin, from NECESSITY. Perhaps he cannot follow the trade of sin any longer. The adulterer is grown old, the drunkard has become too poor. His heart is toward sin—but either his purse fails him or his strength; as a man who loves hunting—but his prison-fetters will not allow him to follow the sport. This man, who is necessitated to put a stop to sin—does not so much forsake sin, as sin forsakes him.

But he is pure in God's eye, who abhors sin. 'I hate every false way' (Psalm 119:104). This is excellent indeed, because now the love of sin is crucified. A hypocrite may leave sin—yet love it; as the serpent sheds her coat—yet keeps her sting. But when a man can say he abhors sin—now is sin killed in the root. A pure heart abstains from sin—as a man does from a dish that he has an antipathy against. This is a sign of a new nature—when a man hates what he once loved! And because he hates sin, therefore he fights against it with the 'sword of the Spirit'—as a man who hates a serpent seeks the destruction of it.

4. A pure heart avoids the appearance of evil. 'Abstain from all appearance of evil' (1 Thessalonians 5:22). A pure heart avoids that which may be interpreted as evil. He who is loyal to his prince, not only forbears to have his hand in treason—but he takes heed of that which has an appearance of treason. A gracious heart is shy of that which looks like sin. When Joseph's mistress took hold of him and said, 'Lie with me!'—he left his garment in her hand and fled from her (Genesis 39:12). He avoided the appearance of evil. He would not be seen in her company. Thus a pure heart avoids whatever may have the suspicion of sin:

[1] A pure heart avoids the suspicion of sin—in regard of HIMSELF, and that two ways.

First, because the appearance of evil is oftentimes an occasion of evil. Dalliance is an appearance of evil, and many times occasions evil. Had Joseph been familiar with his mistress in a wanton sporting manner, he might in time have been drawn to commit immorality with her. Some out of novelty and curiosity have gone to hear mass, and afterwards have lent the idol not only their ear—but their knee! There are many who have gone with itching ears to hear false teachers, and have come home with the plague in their head! When Dinah would be gadding about, she lost her chastity (Genesis 34:2). A pure heart foreseeing the danger avoids the appearance of evil. It is dangerous to go near a hornet's nest. The men who went near the furnace were burned (Daniel 3:22).

Second, because the appearance of evil may eclipse his good name. A good name is a precious ointment. It is better than 'fine gold' (Proverbs 22:1). It commends us to God and angels, which riches cannot do. Now a godly man avoids the appearance of evil—lest he wounds his good name. What comfort can there be of life, when the name lies buried?

[2] A pure heart avoids the suspicion of sin—out of reverence and respect to the holiness of GOD. God hates the very appearance of evil. God abhors hypocrites because they have no more than the appearance of good—and he is angry with his children if they have so much as the appearance of evil. A gracious heart knows God is a jealous God and cannot endure that his people should border upon sin. Therefore he keeps aloof from sin, and will not come near the smell of infection.

[3] A pure heart avoids the very appearance of sin—in regard of the GODLY. The appearance of evil may scandalize a weak brother. A gracious heart is not only fearful lest he should defile his own conscience—but lest he should offend his brother's conscience. Were it only an indifferent thing—yet if it is an appearance of evil and may grieve another—we are to forbear (1 Corinthians 10:25-28). For 'when we sin against the brethren and wound their weak conscience, we sin against Christ' (1 Corinthians 8:12). The weak Christian is a member of Christ. Therefore the sinning against a member—is a sinning against Christ.

[4] A pure heart avoids the very appearance of evil—in regard of the WICKED. The apostle would have us walk wisely towards unbelievers. (1 Thessalonians 4:12). The wicked watch for our halting. How glad would they be of anything to reproach religion! Professors are placed as stars in the highest orb of the church, and if there is but the appearance of any eccentric, or irregular motion, the wicked would presently open their mouths with a fresh cry against piety. Now to a godly heart the fame and honor of the gospel is so dear that he had rather die than incriminate or eclipse it.

By this then let us try ourselves whether we are pure in heart—do we avoid the least appearance of sin? Alas, how many run themselves into the occasions of sin! They tempt the devil to tempt them! Some go to plays and comedies—the very fuel and temptation to lust! Others frequent heretical meetings, and truly God often in just judgment leaves them to the acts of sin, who do not avoid the appearance of sin. 'They were mingled among the heathen and learned their works' (Psalm 106:35). Pure hearts flee the occasion of sin! John would not endure the company of the heretic Cerinthus. Polycarp would have no conference with Marcion the heretic—but called him 'the devil's firstborn'. Basil says that the Christians in his time avoided the meetings of heretics as the 'very schools of error'. Oh, avoid the appearance of evil. The apostle bids us to follow those things which are 'of good report' (Philippians 4:8).

5. A pure heart performs holy duties in a holy manner. This holy manner, or due order, consists in three things:

[1] Preparing the heart before a duty. An unholy heart does not care how it rushes upon an ordinance. It comes without preparation and goes away without profit. The pure heart is a prepared heart. It dresses itself, before it comes to a duty—by examination and prayer. When the earth is prepared—then it is fit to receive the seed. When the instrument is prepared and tuned—then it is fit for music.

[2] Watching the heart in a duty. A holy heart labors to be affected and wrought upon by the Spirit. His heart burns within him. There was no sacrifice without fire. A pure saint labors to have his heart broken in a duty (Psalm 51:17). The incense, when it was broken, cast the sweetest savor. Impure souls care not in what a dead or perfunctory manner they serve God (Ezekiel 33:31). They pray more out of fashion, than out of faith. They are no more affected with an ordinance, than the dead in the church graveyard. God complains of offering up the blind (Malachi 1:8). And is it not as bad to offer up the dead? O Christian, say to yourself, How can this deadness of heart, stand with pureness of heart? Do not dead things putrefy?

[3] Outward reverence. Purity of heart will express itself by the reverend posture of the body—the lifting up of the eye and hand, the bending the knee. When God gave the law, 'the mount was on fire and trembled' (Exodus 19:18). The reason was that the people might prostrate themselves more reverently before the Lord. The ark wherein the law was put, was carried upon poles, so that the Levites might not touch it—to show what reverence God would have about holy things (Exodus 25:11, 14). We must not only offer up our souls—but our bodies (Romans 12:1). The Lord takes notice what posture and gesture we use in his worship. If a man were to deliver a petition to the king, would he deliver it with a foolish jest? The careless irreverence of some would make us think they did not much regard whether God heard them or not. We are run from one extreme to another, from superstition to irreverence. Let Christians think of the dreadful majesty of God who is present. 'How dreadful is this place! This is none other but the house of God and this is the gate of heaven!' (Genesis 28:17). The blessed angels 'cover their faces crying, Holy, holy holy' (Isaiah 6:3). A holy heart will have a holy posture.

6. A pure heart will have a pure LIFE. 'Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God'. (2 Corinthians 7:1). Where there is a holy heart, there will be a holy life. Some bless God they have good hearts—but their lives are evil. 'There is a generation that are pure in their own eyes, and yet is not washed from their filthiness' (Proverbs 30:12). If the stream is corrupt—we may suspect the spring-head to be impure. Aaron was called the saint of the Lord (Psalm 106:16). He had not only a holy heart—but there was a golden plate on his forehead on which was written 'Holiness to the Lord'. Purity must not only be woven into the heart—but engraved upon the life! Grace is most beautiful when it shines abroad with its golden beams. The clock has not only its motion within—but the hand moves outside upon the dial. Just so, pureness of heart, shows itself upon the dial of the life.

[1] A pure soul TALKS of God (Psalm 37:30). His heart is seen in his tongue. He who is pure in heart—his mouth is full of heaven.

[2] A pure soul WALKS with God (Genesis 6:9). He is still doing angel's work, praising God, serving God. He lives as Christ did upon earth. Holy duties are the Jacob's ladder by which he is still ascending to heaven. Purity of heart and life, are in Scripture made twins. 'I will put my Spirit within you'—there is purity of heart. 'And cause you to walk in my statutes'—there is purity of life (Ezekiel 36:27). Shall we account them pure, whose life is not in heaven (Philippians 3:20)—but rather in hell? 'Shall I count them pure—who have wicked balances and a bag of deceitful weights?' (Micah 6:11). How justly may others reproach religion when they see it kicked down with our unholy feet! A pure heart has a golden frontispiece. Grace, like new wine, will have vent; it can be no more concealed than lost. The saints are called 'jewels' (Malachi 3:17), because of that shining luster which they cast in the eyes of others!

7. A pure heart is so in love with purity that nothing can draw him off from it.

[1] Let others reproach purity, he loves it. As David, when he danced before the ark, and Michal scoffed. David replied, 'if this is to be vile—I will yet be more vile!' (2 Samuel 6:22). So says a pure heart: 'If to follow after holiness is to be vile—I will yet be more vile!' The more others deride holiness, the more a gracious soul burns in love and zeal to it. If a man had an inheritance befallen him, would he be laughed out of it? What is a Christian the worse for another's reproach? A blind man's disparaging a diamond does not make it sparkle the less!

[2] Let others persecute holiness, a pure heart will pursue it. Holiness is the queen every gracious soul is espoused to—and he will rather die than be divorced. Paul would be holy, 'though bonds and persecutions awaited him' (Acts 20:23). The way of religion is often thorny and bloody—but a gracious heart prefers inward purity before outward peace. I have heard of one who, having a jewel he much prized, the king sent for his jewel. 'Tell the king' (says he) 'I honor his Majesty—but I will rather lose my life than part with my jewel.' He who is enriched with the jewel of holiness, will rather die than part with this jewel. When his honor and riches will do him no good—his holiness will end in bliss, 'You have your fruit unto holiness, and the end everlasting life'.

Let me persuade Christians to heart purity. The harlot 'wipes her mouth' (Proverbs 30:20). But that is not enough. 'Wash your heart, O Jerusalem' (Jeremiah 4:14). And here I shall lay down some arguments or motives to persuade to heart purity.

1. The NECESSITY of heart-purity.

[1] Heart-purity is necessary, in respect of OURSELVES. Until the heart is pure, all our holy things (that is, our religious duties) are polluted. They are but splendid sins! 'Everything is pure to those whose hearts are pure. But nothing is pure to those who are corrupt and unbelieving, because their minds and consciences are defiled' (Titus 1:15). Their offering is unclean. Under the law, if a man who was unclean by a dead body, and carried a piece of holy meat, the holy meat could not cleanse him—but the dead body polluted that. (Haggai 2:12,13). He who had the leprosy, whatever he touched was unclean. If he had touched the altar or sacrifice, the altar would not cleanse him—but he would defiled the altar. A filthy hand defiles the purest water. An impure heart defiles all religious duties—he drops poison upon them all. A pure stream running through muddy ground, is polluted. Just so, the holiest duties, running through an impure heart, are polluted. A sinner's works are called 'dead works' (Hebrews 6:1). And those works which are dead cannot please God. A dead wife cannot please her husband.

[2] Heart purity is necessary, in respect of GOD. God is holy. Purity is the chief robe with which God adorns himself. 'You are of purer eyes than to behold evil' (Habakkuk 1:13). And will this holy God endure to have an impure heart come near him? Will a man lay a viper in his bosom! The holy God and the unrepentant sinner, cannot dwell together. None can dwell together but friends—but there is no friendship between God and the sinner, both of them being of a contrary judgment and disposition. An impure heart is more odious to God than a serpent! God gave the serpent its venom—but Satan fills the heart with sin. 'Satan has filled your heart!' (Acts 5:3). The Lord abhors a sinner. He will not come near him, having his plague-sores running. 'My soul loathed them!' (Zechariah 11:8).

[3] Heart purity is necessary, in regard of ANGELS. They are pure creatures. The Cherubim, which typified the angels, were made of fine gold to denote the purity of their essence. No unholy thought enters into the angels, therefore there must be purity of heart that there may be some resemblance between us and them. What would unholy hearts do, among those pure angelic spirits?

[4] Heart purity is necessary, in regard of the GLORIFIED SAINTS. They are pure, being refined from all the dregs of sin. They are 'spirits of just men made perfect' (Hebrews 12:23). Now what would profane spirits do among 'spirits made perfect'? I tell you, if you who wallow in your sins, could come near God and angels and spirits of men made perfect, and have a sight of their luster—you would soon wish yourselves out of their company. As a man who is dirty and in his rags, if he should stand before the king and his nobles and see them glistening in their cloth of gold and sparkling with their jewels—he would be ashamed of himself, and wish himself out of their presence.

[5] Heart purity is necessary, in regard of HEAVEN. Heaven is a pure place. It is an 'undefiled inheritance' (1 Peter 1:4). No unclean beasts come into the heavenly ark! 'Nothing evil will be allowed to enter!' (Revelation 21:27). The Lord will not put the new wine of glory, into a musty impure heart! All these things considered, shows the necessity of heart purity.

2. It is the will of God that we should be pure in heart. 'This is the will of God—your sanctification' (1 Thessalonians 4:3). Are you low in the world? Perhaps it is not the will of God that you should be rich. But it is the will of God that you should be holy. 'This is the will of God—your sanctification.' Let God have his will by being holy—and you shall have your will by being happy. God's will must either be fulfilled by us or upon us!

3. Purity of heart is the characteristic note of God's people. 'God is good to Israel—to those whose hearts are pure' (Psalm 73:1). Heart-purity denominates us, the 'Israel of God'. It is not profession which makes us the Israel of God. 'Not all who are descended from Israel, are Israel' (Romans 9:6). Purity of heart is the jewel which is hung only upon the elect! Chastity distinguishes a virtuous woman from a harlot. Just so, the true Christian is distinguished from the hypocrite—by his heart-purity. This is like the nobleman's star, which is a peculiar ensign of honor, differing him from the vulgar. When the bright star of purity shines in a Christian's heart, it distinguishes him from a formal professor.

4. Purity of heart makes us like God. It was Adam's unhappiness once, that he aspired to be like God in omniscience; but we must endeavor to be like God in sanctity. God's image consists in holiness. To those who do not have this image and superscription upon them, he will say 'I never knew you!' God delights in no heart but where he may see his own face and likeness. You cannot see your face in a looking-glass when it is dusty. God's face cannot be seen in a dusty impure soul. A pure heart (like a clean looking-glass) gives forth some idea and representation of God. There is little comfort in being like God in other things besides purity. Are we like God in that we have a being? So have stones. Are we like him in that we have motion? So have stars. Are we like him in that we have life? So have trees and birds. Are we like him in that we have knowledge? So have devils. There is no likeness to God, which will prove comfortable and blissful—but our being like him in purity. God loves the pure in heart. Love is founded upon likeness.

5. The excellency of the heart, lies in the purity of it. Purity was the glory of the soul in innocence. The purer a thing is—the better. The purer the air is, and the more free from noxious vapors—the better it is. Pure water is most sweet. The purer the gold is, the more valuable. The purer the wine is when it is taken off from the lees and dregs—the more excellent it is. The more the soul is purified by grace and taken off from the lees and dregs of sin—the more precious in God's eyes. The purer the heart is—the more spiritual it is; and the more spiritual it is—the more fit to entertain him who is pure Spirit.

6. God is good to the pure in heart. 'God is good to Israel—to those whose hearts are pure' (Psalm 73:1). We all desire that God should be good to us. It is the sick man's prayer, 'May the Lord be good to me'. God is good to those whose hearts are pure. But how is God good to them? Two ways—

[1] To those who are pure, all things are sanctified. 'To the pure—all things are pure' (Titus 1:15). Estate is sanctified, relations are sanctified—just as the temple sanctified the gold and the altar sanctified the offering. To the unclean—nothing is clean. Their table is a snare; and their devotions are sin. There is a curse entailed upon a wicked man (Deuteronomy 28:15-20)—but holiness removes the curse and cuts off the punishment. 'To the pure all things are pure'.

[2] The pure-hearted have all things work for their good (Romans 8:28). Mercies and afflictions shall turn to their good. The most poisonous drug shall be medicinal. The most cross providence shall carry on the design of their salvation. Who then would not be pure in heart? 'God is good to those who are pure in heart'.

7. Heart purity makes way for heaven. The pure in heart 'shall see God'. Happiness is nothing but the quintessence of holiness. Purity of heart is heaven begun in a man. Holiness is called in Scripture 'the anointing of God' (1 John 2:27). Solomon was first anointed with the holy oil, and then he was made king (1 Kings 1:39). Just so, the people of God are first anointed with the oil of the Spirit and made pure in heart, and then the crown of glory is set upon their head. And is not purity to be highly valued? It lays a path for glory. 'Purity of heart' and 'seeing of God' are linked together.

8. Note the examples of those who have been eminent for heart-purity. The Lord Jesus was a pattern of purity. 'Who of you convicts me of sin?' (John 8:46). In this we are to imitate Christ. We are not to imitate him in raising the dead or in working miracles—but in being holy (1 Peter 1:16).

Besides this golden pattern of Christ, we are to write after the fair copy of those saints who have been of a dove-like purity. David was so pure in heart, that he was a man 'after God's heart'. Abraham was so purified by faith that he was one of God's cabinet-counsel (Genesis 18:17). Moses was so holy that God spoke with him face to face. What were the rest of the patriarchs but so many plants of renown, flourishing in holiness? The fathers in the primitive church were exemplary for purity. Gregory Nazianzen, Basil, Augustine, they were so inlaid and adorned with purity, that envy itself could not tax them. We wish we had such saints as were in the primitive times, so just were they in their dealings, so decent in their attire, so true in their promises, so devout in their religion, so unblamable in their lives, that they were living sermons, walking Bibles, genuine pictures of Christ, and helped to keep up the credit of godliness in the world.

9. Heart-purity is the only jewel you can carry out of the world. Have you a child you delight in, or an estate? You can 'carry nothing out of the world' (1 Timothy 6:7). Purity of heart is the only commodity that can be with comfort transported. This is that which will stay longest with you. Usually we love those things which last longest. We prize a diamond or piece of gold above the most beautiful flower, because the flower is fading. Heart-purity has perpetuity! It will go with us beyond the grave!

But how shall we attain to heart-purity?

1. Often look into the Word of God. 'Now you are clean, through the word' (John 15:3). 'Your word is very pure' (Psalm 119:140). God's Word is pure, not only for the matter of it—but the effect of it, because it makes us pure. 'Sanctify them through your truth; your word is truth' (John 17:17). By looking into this pure crystal—we are changed into the image of it. The Word is both a looking-glass to show us the spots of our souls—and a laver to wash them away! The Word breathes nothing but purity; it enlightens the mind; it consecrates the heart.

2. Go to the bath. There are two baths Christians should wash in.

[1] The bath of tears. Go into this bath. Peter had sullied and defiled himself with sin and he washed himself with penitential tears. Mary Magdalene, who was an impure sinner, 'stood at Jesus' feet weeping' (Luke 7:38). Mary's tears washed her heart—as well as Christ's feet! Oh sinners, let your eyes be a fountain of tears! Weep for those sins which are so many as have passed all arithmetic. This water of contrition is healing and purifying.

[2] The bath of Christ's blood. This is that 'fountain opened for sin and uncleanness' (Zechariah 13:1). A soul steeped in the brinish tears of repentance and bathed in the blood of Christ is made pure. This is that 'spiritual washing'. All the legal washings and purifications were but types and emblems representing Christ's blood. This blood whitens the black soul.

3. Get faith. It is a soul-cleansing grace. 'Having purified their hearts by faith' (Acts 15:9). The woman in the gospel who but touched the hem of Christ's garment was healed. A touch of faith heals. If I believe Christ and all his merits are mine, how can I sin against him? We do not willingly injure those friends who, we believe, love us. Nothing can have a greater force and efficacy upon the heart to make it pure, than faith. Faith will remove mountains, the mountains of pride, lust, envy. Faith and the love of sin are incompatible.

4. Breathe after the Spirit. He is called the Holy Spirit (Ephesians 1:13). He purifies the heart as lightning purifies the air. That we may see what a purifying virtue the Spirit has, he is compared to various things:

[1] The Spirit is compared to FIRE (Acts 2:3). Fire is of a purifying nature. It refines and cleans metals. It separates the dross from the gold. The Spirit of God in the heart refines and sanctifies it. He burns up the dross of sin.

[2] The Spirit is compared to WIND. 'There came a sound from heaven as of a mighty rushing wind, and they were all filled with the Holy Spirit' (Acts 2:24). The wind purifies the air. When the air by reason of foggy vapors is unwholesome, the wind is a fan to winnow and purify it. Thus when the vapors of sin arise in the heart—vapors of pride and covetousness, earthly vapors—the Spirit of God arises and blows upon the soul and purges away these impure vapors. The spouse in the Canticles prays for a gale of the Spirit, that she might be made pure (4:16).

[3] The Spirit is compared to WATER. 'He who believes on me, out of his belly shall flow rivers of living water; but this spoke he of the Spirit' (John 7:38, 39). The Spirit is like water, not only to make the soul fruitful, for it causes the desert to blossom as the rose (Isaiah 32:15; 35:1)—but the Spirit is like water to purify. Whereas, before, the heart of a sinner was unclean and whatever he touched had a tincture of impurity (Numbers 19:22), when once the Spirit comes into the heart, with his continual showers, he washes off the filthiness of it, making it pure and fit for God to dwell in.

5. Take heed of close converse and fellowship with the wicked. One vain mind makes another vain. One hard heart makes another. The stone in the body is not infectious—but the stone in the heart is. One profane person poisons another. Beware of the society of the wicked.

Some may object: But what hurt is in this? Did not Jesus converse with sinners? (Luke 5:29).

[1] There was a necessity for that. If Jesus had not come among sinners, how could any have been saved? He went among sinners—but not to join with them in their sins. He was not a companion of sinners—but a physician of sinners.

[2] Though Christ did converse with sinners, he could not be polluted with their sin. His divine nature was a sufficient antidote to preserve him from infection. Christ could be no more defiled with their sin—than the sun is defiled by shining on a dunghill. Sin could no more stick on Christ—than a burr on a crystal. The soil of his heart was so pure—that no viper of sin could breed there. But the case is altered with us. We have a storehouse of corruption within, and the least thing will increase this storehouse. Therefore it is dangerous mingling ourselves among the wicked. If we would be pure in heart—let us shun their society. He who would preserve his garment clean, avoids the dirt. The wicked are as the mire (Isaiah 57:20). The fresh waters running among the salt waters, taste brackish.

6. If you would be pure, walk with those who are pure. As the communion of the saints is in our Creed, so it should be in our company. 'He who walks with the wise, shall be wise' (Proverbs 13:20), and he who walks with the pure, shall be pure. The saints are like a bed of spices. By intermixing ourselves with them we shall partake of their savouriness. Association begets assimilation. Sometimes God blesses godly society, to the conversion of others.

7. Wait at the posts of wisdom's doors. Reverence the Word preached. The Word of God sucked in by faith (Hebrews 4:2) transforms the heart into the likeness of it (Romans 6:17). The Word is a holy seed (James 1:18), which being cast into the heart makes it partake of the divine nature (2 Peter 1:4).

8. Pray for heart purity. Job propounds the question, 'Who can bring a clean thing out of an unclean?' (Job 14:4; 15:14). God can do it. Out of an impure heart—he can produce grace. Pray that prayer of David, 'Create in me a clean heart, O God' (Psalm 51:10). Most men pray more for full purses, than pure hearts. We should pray for heart-purity fervently. It is a matter we are most nearly concerned in. 'Without holiness no man shall see the Lord' (Hebrews 12:14). Our prayer must be with sighs and groans (Romans 8:23-26). There must not only be elocution but affection. Jacob wrestled in prayer (Genesis 32:24). Hannah poured out her soul (1 Samuel 1:15). We often pray so coldly (our petitions even freezing between our lips), as if we would teach God to deny our prayers. We pray as if we did not care whether God heard us or not!

Oh Christian, be earnest with God for a pure heart! Lay your heart before the Lord and say, "Lord, You who have given me a heart, give me a pure heart. My heart is good for nothing as it is. It defiles everything it touches. Lord, I am not fit to live with this heart—for I cannot honor you; nor fit to die with it—for I cannot see you. Oh purge me with hyssop. Let Christ's blood be sprinkled upon me. Let the Holy Spirit descend upon me. 'Create in me a clean heart, O God'. You who bid me to give you my heart—Lord, make my heart pure and you shall have it!"

The blessed PRIVILEGE of seeing God explained

"They shall see God!" Matthew 5:8

These words are linked to the former and they are a great incentive to heart-purity. The pure heart shall see the pure God. There is a double sight which the saints have of God.

1. In this life; that is, spiritually by the eye of faith. Faith sees God's glorious attributes in the looking-glass of his Word. Faith beholds him showing forth himself through the lattice of his ordinances. Thus Moses saw him who was invisible (Hebrews 11:27). Believers see God's glory as it were—veiled over. They behold his 'back parts' (Exodus 33:23).

2. In the life to come; and this glorious sight is meant in the text, 'They shall see God.' A glorious prospect! This divines call 'the beatific vision'. At that day the veil will be pulled off, and God will show himself in all his glory to the soul, just as a king on a day of coronation, shows himself in all his royalty and magnificence. This sight of God, will be the heaven of heaven. We shall indeed have a sight of angels, and that will be sweet—but the quintessence of happiness and the diamond in the ring will be this—'We shall see God!' It would be night in heaven, if the Sun of Righteousness did not shine there. It is the king's presence, which makes the court. Absalom counted himself half-alive, unless he might see the king's face (2 Samuel 14:32).

'Blessed are the pure in heart—for they shall see God!' This sight of God in glory is, first, partly mental and intellectual. We shall see him with the eyes of our mind.

But second, it is partly physical; not that we can with bodily eyes behold the bright essence of God. Indeed, some erroneously held that God had a visible shape and figure. As man was made in God's image, so they thought that God was made in man's image; but God is a Spirit (John 4:24), and being a Spirit, he is invisible (1 Timothy 1:17). He cannot be beheld by bodily eyes. 'Whom no man has seen, nor can see' (1 Timothy 6:16). A sight of his glory would overwhelm us. This wine is too strong for our weak heads.

But when I say our seeing of God in heaven is physical, my meaning is that we shall with bodily eyes behold Jesus Christ, through whom the glory of God, his wisdom, holiness, and mercy, shall shine forth to the soul. Put a back of steel to the glass—and you may see a face in it. So the human nature of Christ is as it were a back of steel through which we may see the glory of God (2 Corinthians 4:6). In this sense that scripture is to be understood, 'With these eyes shall I see God' (Job 19:26, 27).

Now concerning this blessed sight of God, it is so sublime and sweet, that I can only draw a dark shadow of it. We shall better understand it—when we come to heaven. At present I shall lay down these nine MAXIMS concerning this beatific vision.

1. Our sight of God in heaven shall be a CLEAR sight. Here we see him 'through a glass darkly' (1 Corinthians 13:12). But through Christ we shall behold God in a very illustrious manner. God will unveil himself and show forth his glory—so far as the soul is capable to receive. If Adam had not sinned, it is probable that he would never have had such a clear sight of God—as the saints in glory shall have. 'We shall see him as he is' (1 John 3:2). Now we see him as he is not. There we shall see him 'as he is' in a very clear manner. 'Then shall I know—even as also I am known' (1 Corinthians 13:12), that is, 'clearly'. Does not God know us clearly and fully? Then shall the saints know him (according to their capacity) as they are known. As their love to God, so their sight of God—shall be perfect.

2. This sight of God will be a TRANSCENDENT sight. It will surpass in glory. Such glittering beams shall sparkle forth from the Lord Jesus, as shall infinitely amaze and delight the eyes of the beholders! Imagine what a blessed sight it will be, to see Christ wearing the robe of our human nature and to see that nature sitting in glory above the angels. If God is so beautiful here in his ordinances, Word, prayer, sacraments; if there is such excellency in him when we see him by the eye of faith through the telescope of a promise, O what will it be when we shall see him 'face to face'!

When Christ was transfigured on the mount, he was full of glory (Matthew 17:2). If his transfiguration was so glorious, what will his exaltation be! What a glorious time will it be when (as it was said of Mordecai) we shall see him in the presence of his Father, 'arrayed in royal apparel, and with a great crown of gold upon his head' (Esther 8:15). This will be glory beyond hyperbole! If the sun were ten thousand times brighter than it is—it could not so much as shadow out this glory. In the heavenly horizon we behold beauty in its first magnitude and highest elevation. There we shall 'see the king in his glory' (Isaiah 33:17). All lights are but eclipses, compared with that glorious vision. Apelles' pencil could but blot it; angels' tongues could but dishonor it.

3. This sight of God will be a TRANSFORMING sight. 'We shall be like him' (1 John 3:2). The saints shall be changed into glory. As when the light springs into a dark room, the room may be said to be changed from what it was; the saints shall so see God—as to be changed into his image! (Psalm 17:15). Here on earth, God's people are blackened and sullied with infirmities—but in heaven they shall be as the dove covered with silver wings. They shall have some rays and beams of God's glory shining in them. The crystal, by having the sun shine on it, sparkles and looks like the sun. Just so, the saints by beholding the brightness of God's glory shall have a tincture of that glory upon them. Not that they shall partake of God's very essence, for as the iron in the fire becomes fire—yet remains iron still, so the saints by beholding the luster of God's majesty shall be glorious creatures—but yet creatures still.

4. This sight of God will be a JOYFUL sight. 'You shall make me glad with the light of your countenance' (Acts 2:28). After a sharp winter, how pleasant will it be to see the Sun of Righteousness displaying himself in all his glory! Does faith breed joy? 'Even though you do not see him now, you believe in him and are filled with an inexpressible and glorious joy' (1 Peter 1:8). If the joy of faith is such, what will the joy of vision be! The sight of Christ will amaze the eye with wonder, and ravish the heart with joy. If the face of a friend whom we entirely love so affects us and drives away sorrow—O how cheering will the sight of God be to the saints in heaven! Then indeed it may be said, 'Your heart shall rejoice!' (John 16:22). There are two things which will make the saints' vision of God in heaven joyful.

[1] Through Jesus Christ, the dread and terror of the divine essence shall be taken away. Majesty shall appear in God to preserve reverence—but however, it will be a majesty clothed with beauty and tempered with sweetness, to excite joy in the saints. We shall see God as a friend, not as guilty Adam did, who was afraid, and hid himself (Genesis 3:10)—but as Queen Esther looked upon King Ahasuerus holding forth the golden scepter (Esther 5:2). Surely this sight of God will not be dreadful, but delightful!

[2] The saints shall not only have vision, but fruition. They shall so see God, as to enjoy him. True blessedness lies partly in the understanding—by seeing the glory of God richly displayed; and partly in the will—by a sweet delicious taste of it and acquiescence of the soul in it. We shall so see God—as to love him—and so love him as to be filled with him. The seeing of God implies fruition. 'Enter into the joy of your Lord' (Matthew 25:21) not only behold it—but enter into it. 'In your light we shall see light' (Psalm 36:9); there is vision. 'At your right hand there are pleasures for evermore' (Psalm 16:11); there is fruition. So great is the joy which flows from the sight of God—as will make the saints break forth into triumphant praises and hallelujahs.

5. This sight of God will be a SATISFYING sight. Cast three worlds into the heart, and they will not fill it—but the sight of God satisfies! 'I shall be satisfied when I awake with your likeness' (Psalm 17:15). Solomon says 'The eye is never satisfied with seeing' (Ecclesiastes 1:8). But there the eye will be satisfied with seeing. God, and nothing but God, can satisfy. The saints shall have their heads so full of knowledge, and their hearts so full of joy—that they shall have no lack.

6. This sight of God will be an UNWEARYING sight. Let a man see the rarest sight that is—he will soon be cloyed. When he comes into a garden and sees delightful walks, lovely arbours, pleasant flowers, within a little while he grows weary; but it is not so in heaven. There is no cloying there. We shall never be weary of seeing God, for the divine essence being infinite, there shall be every moment new and fresh delights springing forth from God into the glorified soul! The soul shall be full and satisfied—yet still desire more of God. So sweet will God be—that the more the saints behold God—the more they will be ravished with desire and delight!

7. This sight of God will be a BENEFICIAL sight. It will tend to the bettering and advantaging of the soul. Some colors, while they delight the eyes, hurt them. But this knowledge and vision of God, shall better the soul and tend to its infinite happiness. Eve's looking upon the tree of knowledge, was harmful to her. But the saints can receive no detriment from the eternal beholding of God's glory. This sight will be beneficial. The soul will never be in its perfection, until it comes to see God. This will be the crowning blessing.

8. This sight of God shall be PERPETUAL. Here we see objects awhile, and then our eyes grow dim and we need eye-glasses. But the saints shall always behold God. As there shall be no cloud upon God's face, so the saints shall have no mote in their eye. Their sight shall never grow dim—but they shall be to all eternity looking on God, that beautiful and delightful object! O what a soul-ravishing sight will this be! God must make us able to bear it. We can no more endure a sight of glory—than a sight of wrath. But the saints in heaven, shall have their capacities enlarged, and they shall be made fit to receive the delightful beams of divine glory!

9. This sight of God will be an IMMEDIATE sight. There are some who deny that the soul is immediately after death admitted to the sight of God—but I assert that the saints shall have an immediate transition and passage from death to glory. As soon as death has closed their eyes—they shall see God. If the soul is not immediately after death translated to the beatific vision—then what becomes of the soul in that period of time, until the resurrection?

Does the soul go into torment? That cannot be, for the soul of a believer is a member of Christ's mystical body, and if this soul should go to hell—a member of Christ might be for a time damned. But that is impossible.

Does the soul sleep in the body as some drowsily imagine? How then shall we make good sense of that scripture 'We are willing rather to be absent from the body—and to be present with the Lord'?(2 Corinthians 5:8) If the soul at death is absent from the body, then it cannot sleep in the body.

Does the soul die? It appears that the soul of a believer after death, goes immediately to God. 'This day shall you be with me in paradise' (Luke 23:43). That word 'with me' shows clearly that the thief on the cross was translated to heaven. For there Christ was (Ephesians 4:10). And the word 'this day' shows that the thief on the cross had an immediate passage from the cross to paradise. Therefore, the souls of believers have an immediate vision of God after death. It is but winking—and they shall see God!

See the misery of an IMPURE sinner.

He shall never be admitted to the blessed sight of God. Only the pure in heart shall see God. Such as live in sin, whose souls are dyed black with the filth of hell—they shall never come where God is. They shall have an affrighting vision of God—but not a beatific vision. They shall see the flaming sword and the burning lake—but not the mercy-seat! God in Scripture is sometimes called a 'consuming fire', sometimes the 'Father of lights'. The wicked shall feel the fire—but not see the light. Impure souls shall be covered with shame and darkness as with a mantle, and shall never see the king's face. Those who would not see God in his Word and ordinances—shall not see him in his glory.

Is there such a blessed privilege after this life? Then let me persuade all who hear me this day:

1. To get into Christ. We can come to God—only by Christ. Moses when he was in the rock saw God (Exodus 33:32). Only in this blessed rock, Christ—shall we see God.

2. To be purified people. It is only the pure in heart, who shall see God. It is only a clear eye, which can behold a bright transparent object. Only those who have their hearts cleansed from sin, can have this blessed sight of God. Sin is such a cloud as, if it is not removed, will forever hinder us from seeing the Sun of Righteousness. Christian, have you upon your heart 'holiness to the Lord'? Then you shall see God. 'There are many,' says Augustine, 'who want to go to heaven—but they will not take the holy way which alone leads there!'

There are several sorts of eyes which shall never see God—the ignorant eye, the unchaste eye, the scornful eye, the malicious eye, the covetous eye. If you would see God when you die, you must be purified people while you live! 'We know that when He appears, we will be like Him, because we will see Him as He is. And everyone who has this hope in Him purifies himself just as He is pure.' (1 John 3:2, 3).

Let me turn myself to the PURE in heart.

1. Stand amazed at this privilege—that you who are worms crept out of the dust—should be admitted to the blessed sight of God, for all eternity! It was Moses' prayer, 'I beseech you, show me your glory' (Exodus 33:18). The saints shall behold God's glory! The pure in heart shall have the same blessedness that God himself has. For what is the blessedness of God—but the contemplating his own infinite glory and beauty!

2. Begin your sight of God here on earth. Let the eye of your faith be ever upon God. Moses by faith 'saw him who is invisible' (Hebrews 11:27). Often look upon him with believing eyes—whom you hope to see with glorified eyes. 'My eyes are ever towards the Lord' (Psalm 25:15). While others are looking towards the earth as if they would fetch all their comforts thence—let us look up to heaven! There is the best sight. The sight of God by faith would let in much joy to the soul. 'You love Him, though you have not seen Him. And though not seeing Him now, you believe in Him and rejoice with inexpressible and glorious joy!' (1 Peter 1:8).

3. Let this be a cordial, to revive the pure in heart. Be comforted with this—you shall shortly see God! The godly have many sights here on earth, which they do not desire to see. They see a body of death; they see evil and sin; they see unholy people wearing the mask of religion; they see the white devil. These sights occasion sorrow. But there is a blessed sight a-coming! 'They shall see God!' And in him, are all sparkling beauties and ravishing joys to be found!

4. Do not be discouraged at sufferings. All the hurt that affliction and death can do—is to give you a sight of God. As one said to his fellow-martyr, 'One half-hour in glory, will make us forget all our pain!' When the sun rises—all the dark shadows of the night flee away. When the pleasant beams of God's countenance begin to shine upon the soul in heaven—then sorrows and sufferings shall be no more! The dark shadows of the night, shall fly away. The thoughts of this coming beatific vision, should carry a Christian full sail with joy through the waters of affliction! This made Job so willing to embrace death: 'But as for me, I know that my Redeemer lives! And after my body has decayed, yet in my body I will see God! I will see him for myself. Yes, I will see him with my own eyes! I am overwhelmed at the thought!' (Job 19:25-27).

Concerning Peaceableness

"Blessed are the peacemakers." Matthew 5:9

This is the seventh step of the golden ladder which leads to blessedness. The name of peace is sweet, and the work of peace is a blessed work. 'Blessed are the peacemakers'.

Observe the connection. The Scripture links these two together, pureness of heart and peaceableness of spirit. 'The wisdom from above is first pure, then peaceable' (James 3:17). 'Follow peace and holiness' (Hebrews 12:14). And here Christ joins them together 'pure in heart, and 'peacemakers', as if there could be no purity where there is not a study of peace. That religion is suspicious which is full of faction and discord.

In the words there are three parts:

1. A duty implied, namely—Peaceable-mindedness.

2. A duty expressed—to be peacemakers.

3. A title of honor bestowed—'They shall be called the children of God'.

1. The duty implied, 'peaceable-mindedness'. For before men can make peace among others, they must be of peaceable spirits themselves. Before they can be promoters of peace, they must be lovers of peace.

Christians must be peaceable-minded. This peaceableness of spirit is the beauty of a saint. It is a jewel of great price: 'The ornament of a quiet spirit which is in the sight of God of great price' (1 Peter 3:4). The saints are Christ's sheep (John 10:27). The sheep is a peaceable creature. They are Christ's doves (Canticles 2:14), therefore they must be without gall. It becomes not Christians to be Ishmaels but Solomons. Though they must be lions for courage—yet lambs for peaceableness. God was not in the earthquake, nor in the fire—but in the 'still small voice' (1 Kings 19:12). God is not in the rough fiery spirit, but in the peaceable spirit.

There is a fourfold peace that we must study and cherish.

[1] There is a home peace—peace in families. It is called 'the bond of peace' (Ephesians 4:3). Without this all drops in pieces. Peace is a belt which ties together members in a family. It is a golden clasp which knits them together, so that they do not fall in pieces. We should endeavor that our houses should be 'houses of peace'. It is not the beauty of the rooms which makes a house pleasant—but peaceableness of dispositions. There can be no comfortableness in our dwellings, until peace is the atmosphere of our houses.

[2] There is a town peace—when there is a sweet harmony, a tuning and chiming together of affections in a town; when all draw one way and, as the apostle says, are 'perfectly joined together in the same mind' (1 Corinthians 1:10). One jarring string brings all the music out of tune. One bad member in a town endangers the whole. 'Be at peace among yourselves' (1 Thessalonians 5:13). It is little comfort to have our houses joined together if our hearts be asunder.

[3] There is a political peace—peace in a nation. This is the fairest flower of a prince's crown. Peace is the best blessing of a nation. It is well with bees when there is a noise; but it is best with Christians when (as in the building of the Temple) there is no noise of hammer heard. Peace brings plenty along with it. How many miles would some go on pilgrimage to purchase this peace! Political plants thrive best in the sunshine of peace. 'He makes peace in your borders, and fills you with the finest of the wheat' (Psalm 147:14). 'Peace makes all things flourish'.

The ancients made the harp the emblem of peace. How sweet would the sounding of this harp be, after the roaring of the cannon! All should study to promote this political peace. The godly man when he dies 'enters into peace' (Isaiah 57:2). But while he lives peace must enter into him.

[4] There is an ecclesiastical peace—a church-peace, when there is unity and verity in the church of God. Never does religion flourish more, than when her children spread themselves as olive-plants round about her table. Unity in faith and conduct is a mercy we cannot prize enough. This is that which God has promised (Jeremiah 32:39) and which we should pursue (Zechariah 8:18-23). Ambrose says of Theodosius the Emperor, that when he lay sick he took more care for the Church's peace than for his own recovery.

The reasons why we should be peaceable-minded are two:

First, we are called to peace (1 Corinthians 7:15). God never called any man to division. That is a reason why we should not be given to strife, because we have no call for it. But God has called us to peace.

Second, it is the nature of grace to change the heart and make it peaceable. By nature we are of a fierce cruel disposition. When God cursed the ground for man's sake, the curse was that it should bring forth 'thorns and thistles' (Genesis 3:18). The heart of man naturally lies under this curse. It brings forth nothing but the thistles of strife and contention. But when grace comes into the heart, it makes it peaceable. It infuses a sweet, loving disposition. It smoothes and polishes the most knotty piece. It files off the ruggedness in men's spirits. Grace turns the vulture into a dove, the briar into a myrtle tree (Isaiah 55:13), the lion-like fierceness into a lamb-like gentleness. 'In that day the wolf and the lamb will live together' (Isaiah 11:6-9). It is spoken of the power which the gospel shall have upon men's hearts; it shall make such a metamorphosis that those who before were full of rage and hatred, shall now be made peaceable and gentle. 'Nothing will hurt or destroy in all my holy mountain.'

It shows us the character of a true saint. He is given to peace. He is the keeper of the peace. He is 'a son of peace'.

Caution: Not but that a man may be of a peaceable spirit—yet seek to recover that which is his due. If peace has been otherwise sought and cannot be attained, a man may go to law and yet be a peaceable man. It is with going to law as it is with going to war, when the rights of a nation are invaded (as 2. Chronicles 20:2, 3), and peace can be purchased by no other means than war; here it is lawful to beat the ploughshare into a sword. So when there is no other way of recovering one's right but by going to law, a man may commence a suit in law yet be of a peaceable spirit. Going to law (in this case) is not so much striving with another—as contending for a man's own. It is not to do another wrong—but to do himself right. It is a desire rather of equity than victory. I say as the apostle, 'the law is good if a man uses it lawfully' (1 Timothy 1:8).

You may ask, Is all peace to be sought? how far is peace lawful? I answer, Peace with men must have this double limitation:

1. The peace a godly man seeks is not to have a league of amity with sinners. Though we are to be at peace with their persons—yet we are to have war with their sins. We are to have peace with their persons as they are made in God's image—but to have war with their sins as they have made themselves in the devil's image. David was for peace (Psalm 120:7)—but he would not sit on the ale-bench with sinners (Psalm 26:4, 5). Grace teaches kindness. We are to be civil to the worst—but not twist into a cord of friendship. That were to be 'brethren in iniquity'. 'Have no fellowship with the unfruitful works of darkness' (Ephesians 5:11). Jehoshaphat (though a good man) was blamed for this: 'Should you help the ungodly and love those who hate the Lord?' (2 Chronicles 19:2). The fault was not that he entertained civil peace with Ahab—but that he had a league of friendship and was assistant to Ahab when he went contrary to God. 'Therefore was wrath upon Jehoshaphat from before the Lord' (verse 2). We must not so far have peace with others, as to endanger ourselves. If a man has the plague, we will be helpful to him and send him our best remedies—but we are careful not to have too much of his company or suck in his infectious breath. So we may be peaceable towards all, and helpful to all. Pray for them, counsel them, relieve them—but let us take heed of too much familiarity, lest we suck in their infection. In short we must so make peace with men that we do not break our peace with conscience. 'Follow peace and holiness' (Hebrews 12:14). We must not purchase peace with the loss of holiness.

2. We must not so seek peace with others as to wrong truth. 'Buy the truth—and sell it not' (Proverbs 23:23). Peace must not be bought with the sale of truth. Truth is the ground of faith, and the rule of life. Truth is the most orient gem of the churches' crown. Truth is a deposit, or charge that God has entrusted us with. We trust God with our souls. He trusts us with his truths. We must not let any of God's truths fall to the ground. Luther says, 'It is better that the heavens fall—than one crumb of truth perish.' The least filings of this gold are precious. We must not so seek the flower of peace—as to lose the diamond of truth.

We ought not to unite with error. 'What communion has light with darkness?' (2 Corinthians 6:14). There are many who would have peace, by the destroying of truth; peace with Arminian, Socinian, and other heretics. This is a peace of the devil's making. Cursed be that peace which makes war with the Prince of peace. Though we must be peaceable—yet we are bid to 'contend for the faith' (Jude 3). We must not be so in love with the golden crown of peace, as to pluck off the jewels of truth. Rather let peace go—than truth. The martyrs would rather lose their lives—than let go the truth.

If Christians must be peaceable-minded, what shall we say to those who are given to strife and contention? To those who, like flax or gunpowder, if they be but touched, are all on fire? How far is this from the spirit of the gospel! It is made the note of the wicked. 'They are like the troubled sea' (Isaiah 57:20). There is no rest or quietness in their spirits—but they are continually casting forth the foam of passion and fury. We may with Strigelius wish even to die to be freed from the bitter strifes which are among us. There are too many who live in the fire of broils and contentions. 'If you have bitter envying and strife, this wisdom descends not from above—but is devilish' (James 3:14, 15). The lustful man is brutish; the wrathful man is devilish. Everyone is afraid to dwell in a house which is haunted with evil spirits—yet how little afraid are men of their own hearts, which are haunted with the evil spirit of wrath and anger.

And then, which is much to be laid to heart, there are the divisions of God's people. God's own tribes go to war with each other. In Tertullian's time it was said, 'See how the Christians love one another.' But now it may be said, 'See how the Christians snarl one at another, They are like ferocious bears!' Wicked men agree together, when those who pretend to be led by higher principles are full of animosities and heart-burnings. Was it not sad to see Herod and Pilate uniting, and to see Paul and Barnabas arguing? (Acts 15:39). When the disciples called for fire from heaven, 'You know not (says Christ) what manner of spirit you are of' (Luke 9:55). As if the Lord had said, This fire you call for is not zeal—but is the wildfire of your own passions. This spirit of yours does not suit with the Master you serve, the Prince of peace, nor with the work I am sending you about, which is an mission of peace. It is Satan who kindles the fire of contention in men's hearts—and then stands and warms himself at the fire! When men's spirits begin to bluster and storm, the devil has conjured up these winds. Discords and animosities among Christians bring their godliness much into question, for 'the wisdom which is from above is peaceable, gentle, and easy to be entreated' (James 3:17).

Be of a peaceable disposition. 'If it be possible, as much as lies in you, live peaceably with all men' (Romans 12:18). The curtains of the tabernacle were to be looped together (Exodus 26:3, 4). So should the hearts of Christians be looped together in peace and unity. That I may persuade to peaceable-mindedness, let me speak both to reason and conscience.

1. A peaceable spirit seems to be agreeable to the natural frame and constitution. Man by nature seems to be a peaceable creature, fitter to handle the plough than the sword. Other creatures are naturally armed with some kind of weapon with which they are able to revenge themselves. The lion has his paw, the boar his tusk, the bee his sting. Only man has none of these weapons. He comes naked and unarmed into the world as if God would have him a peaceable creature. 'White-robed peace is befitting to men, fierce anger is fitting for wild beasts.' Man has his reason given him—that he should live amiably and peaceably.

2. A peaceable spirit is honorable. 'It is a honor for a man to cease from strife' (Proverbs 20:3). We think it a brave thing to give way to strife and let loose the reins to our passions. Oh no, 'it is a honor to cease from strife'. Noble spirits are lovers of peace. It is the bramble which rends and tears whatever is near it. The cedar and fig-tree, those more noble plants, grow pleasantly and peaceably. Peaceableness is the ensign and ornament of a noble mind.

3. To be of a peaceable spirit is wise. 'The wisdom from above is peaceable' (James 3:17). A wise man will not meddle with strife. It is like putting one's finger into a hornets nest; or to use Solomon's similitude, 'The beginning of strife is as when one lets out water' (Proverbs 17:14). To set out the folly of strife, it is as letting out of water in two respects:

[1] When water begins to be let out, there is no end of it. So there is no end of strife when once begun.

[2] The letting out of water is dangerous. If a man should break down a bank and let in the sea, the water might overflow his fields and drown him in the flood. So is he who intermeddles with strife. He may harm himself and open such a sluice as may engulf and swallow him up. True wisdom espouses peace. A prudent man will keep off from the briars as much as he can.

4. To be of a peaceable spirit brings peace along with it. A contentious person vexes himself and eclipses his own comfort. He is like the bird which beats itself against the cage. 'A kind man benefits himself, but a cruel man brings trouble on himself' (Proverbs 11:17). He is just like one who pares off the sweet of the apple and eats nothing but the core. So a quarrelsome man pares off all the comfort of his life and feeds only upon the bitter core of trouble. He is a self-tormentor. The wicked are compared to a 'troubled sea' (Isaiah 57:20). And it follows 'there is no peace to the wicked' (verse 21). The Septuagint renders it 'There is no joy to the wicked'. Angry people do not enjoy what they possess—but peaceableness of spirit brings the sweet music of peace along with it. It makes a calm and harmony in the soul. Therefore the psalmist says, it is not only good—but pleasant, to live together in unity (Psalm 133:1).

5. A peaceable disposition is a Godlike disposition.

God the Father is called 'the God of peace' (Hebrews 13:20). Mercy and peace surround his throne. He signs the articles of peace and sends the ambassadors of peace to publish them (2 Corinthians 5:20).

God the Son is called 'the Prince of peace' (Isaiah 9:6). His name is Emmanuel, God with us, a name of peace. His office is to be a mediator of peace (1 Timothy 2:5). He came into the world with a song of peace; the angels sang it: 'Peace on earth' (Luke 2:14). He went out of the world with a legacy of peace: 'Peace I leave with you, my peace I give unto you' (John 14:27).

God the Holy Spirit is a Spirit of peace. He is the Comforter. He seals up peace (2 Corinthians 1:22). This blessed dove brings the olive-branch of peace in his mouth. A peaceable disposition evidences something of God in a man. Therefore God loves to dwell there. 'In Salem is God's tabernacle' (Psalm 76:2). Salem signifies 'peace'. God dwells in a peaceable spirit.

6. Christ's earnest prayer was for peace. He prayed that his people might be one (John 17:11, 21, 23), that they might be of one mind and heart. And observe the argument Christ uses in prayer [it is good to use arguments in prayer. They are as the feathers to the arrow, which make it fly swifter, and pierce deeper. Affections in prayer are as the powder in the gun; arguments in prayer are as the bullet]. The argument Christ urges to his Father is 'that they may be one, even as we are one' (verse 22). There was never any discord between the Father and Christ. Though God parted with Christ out of his bosom—yet not out of his heart. There was ever dearness and oneness between them. Now Christ prays that, as he and his Father were one, so his people might be all one in peace and concord. Did Christ pray so earnestly for peace, and shall not we endeavor what in us lies to fulfill Christ's prayer? How do we think Christ will hear our prayer, if we cross his prayer?

7. Christ not only prayed for peace—but bled for it. 'Having made peace through the blood of his cross' (Colossians 1:20). Peace of all kinds! He died not only to make peace between God and man—but between man and man. Christ suffered on the cross that he might cement Christians together with his blood. As he prayed for peace—so he paid for peace. Christ was himself bound—to bring us into the 'bond of peace'.

8. Strife and contention hinder the growth of grace. Can good seed grow in a ground where there is nothing but thorns and briars to be seen? 'The thorns choked the seed' (Matthew 13:7). When the heart is, as it were, stuck with thorns and is ever tearing and rending, can the seed of grace ever grow there? Historians report of the Isle of Patmos that its natural soil is such that nothing will grow upon that ground. A froward heart is like the Isle of Patmos. Nothing of grace will grow there—until God changes the soil and makes it peaceable. How can faith grow in an unpeaceable heart? For 'faith works by love'. It is impossible that he should bring forth the sweet fruits of the Spirit, who is 'in the gall of bitterness'. If a man has received poison into his body, the most excellent food will not nourish until he takes some antidote to expel that poison. Many come to the ordinances, but being poisoned with wrath and animosity they receive no spiritual nourishment. Christ's body mystical 'builds itself up in love' (Ephesians 4:16). There may be praying and hearing—but no spiritual growth, no edifying of the body of Christ—without love and peace.

9. Peaceableness among Christians is a powerful loadstone to draw the world to receive Christ. Not only gifts and miracles and preaching may persuade men to embrace the truth of the gospel—but peace and unity among its professors. When as there is one God and one faith, so there is one heart among Christians—this is as bird-seed, which makes the doves flock to the windows. The temple was adorned with 'goodly stones' (Luke 21:5). This makes Christ's spiritual temple look beautiful, and the stones of it appear goodly, when they are cemented together in peace and unity.

10. Unpeaceableness of spirit is to make professors turn heathens. It is the sin of the heathens to be 'implacable' (Romans 1:31). They cannot be pacified. Their hearts are like adamant. No oil can supple them; no fire can melt them. It is a heathenish thing to be so fierce and violent, as if with Romulus men had sucked the milk of wolves!

11. To add yet more weight to the exhortation, it is the mind of Christ that we should live in peace. 'Have peace one with another' (Mark 9:50). Shall we not be at peace for Christ's sake? If we ought to lay down our life for Christ's sake, shall we not lay down our strife for his sake?

To conclude: If we will neither be under counsels nor commands—but still feed the vile disposition, nourishing in ourselves a spirit of dissension and unpeaceableness—then Jesus Christ will never come near us. The people of God are said to be his house: 'Whose house are we . . .' (Hebrews 3:6). When the hearts of Christians are a spiritual house, adorned with the furniture of peace, then they are fit for the Prince of peace to inhabit. But when this pleasant furniture is lacking and instead of it nothing but strife and debate, Christ will not own it for his house, nor will he grace it with his presence. Who will dwell in a house which is all on fire?

How shall we attain to peaceableness?

1. Take heed of those things which will hinder peace. There are several impediments of peace which we must beware of, and they are either outward or inward.

Take heed of OUTWARD destroyers to peace. Such as whisperers (Romans 1:29). There are some who will be buzzing things in our ears purposely to exasperate and provoke us. Among these we may rank talebearers (Leviticus 19:16). The talebearer carries reports up and down. The devil sends his letters by this post! The talebearer is an incendiary. He blows the coals of contention. 'Did you hear' (says he) 'what such a one says of you? Will you put up with such a wrong? Will you allow yourself to be so abused?' Thus does he, by throwing in his fireballs, foment differences and set men against each other. We are commanded indeed to provoke one another to love (Hebrews 10:24)—but nowhere to provoke to anger. We should stop our ears to such people, as are known to come on the devil's errand.

Take heed of INWARD destroyers to peace. For example:

[1] Self-love. 'Men shall be lovers of themselves' (2 Timothy 3:2). And it follows they shall be 'fierce' (verse 3). The setting up of this idol of self has caused so many lawsuits, plunders, massacres in the world. 'All seek their own interests' (Philippians 2:21). Nay, it were well if they would seek but their own interests. Self-love angles away the estates of others, either by force or fraud. Self-love is a bird of prey which lives upon rapine. Self-love cuts asunder the bond of peace. We Christians must lay aside self! Even some heathen could say 'We are not born for ourselves alone'.

[2] Pride. 'He who is of a proud heart, stirs up strife' (Proverbs 28:25). Pride and contention are twins—born at the same time. A proud man thinks himself better than others, and will contend for superiority. 'Diotrephes, who loves to have the pre-eminence' (3. John 9). A proud man would have all strike sail to him. Because Mordecai would not bow to Haman—he gets a bloody warrant signed for the death of all the Jews (Esther 3:9). What made all the strife between Pompey and Caesar, but pride? They were too proud to yield one to another. When this wind of pride gets into a man's heart, it causes sad earthquakes of division. The poets feign that when Pandora's box was broken open, it filled the world with diseases. When Adam's pride had broken the box of original righteousness it has ever since filled the world with debates and dissensions! Let us shake off this viper of pride! Humility solders Christians together in peace.

[3] Envy. Envy stirs up strife. The apostle has linked them together. 'Envy, strife' (1 Timothy 6:4). Envy cannot endure a superior. An envious man seeing another to have a fuller crop, a better trade, is ready to pick a quarrel with him. 'Who can stand before envy?' (Proverbs 27:4). Envy is a vermin which lives on blood. Take heed of it. Peace will not dwell with this vile inmate.

[4] Credulity. 'The simple believes every word' (Proverbs 14:15). A credulous man is akin to a fool. He believes all that is told him and this often creates differences. As it is a sin to be a talebearer, so it is a folly to be a tale-believer. A wise man will not take a report at the first hearing—but will sift and examine it before he gives credit to it.

2. Let us labor for those things which will maintain and nourish peace.

[1] Faith. Faith and peace keep house together. Faith believes the Word of God. The Word says, 'Live in peace' (2 Corinthians 13:11). And as soon as faith sees the King of heaven's warrant, it obeys. Faith persuades the soul that God is at peace, and it is impossible to believe this and live in disagreement. Nourish faith. Faith knits us to God in love, and to our brethren in peace.

[2] Christian communion. There should be much familiarity among Christians. The primitive saints had their 'agape meals' that is, love-feasts. The apostle exhorting to peace brings this as an expedient: 'Be kind one to another' (Ephesians 4:32).

[3] Do not look upon the failings of others—but upon their graces. There is no perfection here on earth. We read of the 'spots of God's children' (Deuteronomy 32:5). The most golden Christians are some grains too light. Oh, let us not so quarrel with the infirmities of others—as to pass by their virtues. If in some things they fail, in other things they excel. It is the manner of the world to look more upon the sun in an eclipse—than when it shines in its full luster.

[4] Pray to God that he will send down the Spirit of peace into our hearts. We should not as vultures, prey upon one another—but pray for one another. Pray that God will quench the fire of contention, and kindle the fire of compassion in our hearts one to another. So much for the first thing in the text implied, that Christians should be peaceable-MINDED.

I proceed to the second thing expressed, that Christians should be peace-MAKERS.

All Christians ought to be peacemakers; they should not only be peaceable themselves—but make others to be at peace. As in the body when a joint is out—we set it again, so it should be in the body of Christ. When a garment is torn—we sew it together again. When others are rent asunder in their affections—we should with a spirit of meekness sew them together again. Had we this excellent skill we might glue and unite dissenting hearts. I confess it is often a thankless office to go about to reconcile differences (Acts 7:27). Handle a briar ever so gently—and it may scratch! He who goes to interpose between two brawlers, many times receives the blow. But this duty, though it may lacks success as from men—yet it shall not lack a blessing from God. 'Blessed are the peacemakers.' O how happy were England, if it had more peacemakers! Abraham was a peacemaker (Genesis 13:8). Moses was a peacemaker (Exodus 2:13). Constantine, when he called the bishops together at that first Council of Nicaea to end church controversies, they having prepared bitter invectives and accusations one against another, Constantine took their papers and rent them, gravely exhorting them to peace and unanimity.

It sharply reproves those who are so far from being peacemakers that they are peace-breakers. If 'blessed are the peacemakers', then cursed are the peace-breakers. If peacemakers are the children of God, then peace-breakers are the children of the devil. Heretics destroy the truth of the church by error, and schismatics destroy the peace of it by division. The apostle sets a brand upon such. 'Mark those who cause divisions—and avoid them' (Romans 16:17). Have no more to do with them than with witches or murderers. The devil was the first peace-breaker. He divided man from God. There are too many in England whose sweetest music is in discord, who never unite but to divide. How many in our days may be compared to Samson's foxtails, which were tied together only to set the Philistines' grain on fire! (Judges 15:4, 5). Sectaries unite to set the church's peace on fire. These are the people God's soul hates—'Sowers of discord among brethren' (Proverbs 6:19). These are the children of a curse: 'Cursed be he who smites his neighbor secretly' (Deuteronomy 27:24), that is, who backbites and so sets one friend against another. If there be a devil in man's shape, it is the incendiary schismatic.

The text exhorts to two things:

1. Let us take up a bitter lamentation for the divisions of England. The wild beast has broken down the hedge of our peace. We are like a house falling to ruin, if the Lord does not mercifully under-prop and shore us up. Will not a sincere child grieve to see his mother rent and torn in pieces? It is reported of Cato that from the time the civil wars began in Rome, that he was never seen to laugh. That our hearts may be sadly affected with these our church and state divisions let us consider the great harm of divisions.

[1] They are a prognostic of much evil to a nation. Here that rule in philosophy holds true, 'All division tends to destruction'. When the veil of the temple was rent in pieces, it was a sad omen and forerunner of the destruction of the temple. The rending the veil of the church's peace betokens the ruin of it. Josephus observes that the city of Jerusalem when it was besieged by Titus Vespasian had three great factions in it, which destroyed more than the enemy and was the occasion of the taking it. How fatal internal divisions have been to this land! How is the bond of peace broken! We have so many schisms and are run into so many different churches, that God may justly un-church us, as he did Asia.

[2] It may afflict us to see the garment of the church's peace rent, because divisions bring infamy and scandal upon religion. These make the ways of God to be evil spoken of—as if religion itself, were the fomenter of strife and sedition. Julian, in his invective against the Christians, said that they lived together as tigers rending and devouring one an other. And shall we make good Julian's words? It is unfitting to see Christ's doves fighting; to see his lily become a bramble. Alexander Severus, seeing two Christians contending, commanded them that they should not take the name of Christians any longer upon them, for (says he) you dishonor your Master Christ. Let men either lay down their contentions, or lay off the coat of their profession.

[3] Divisions obstruct the progress of piety. The gospel seldom thrives where the weed of strife grows. The building of God's spiritual temple is hindered by the confusion of tongues. Division eats as a worm and destroys the 'peaceable fruits of righteousness' (Hebrews 12:11). In the Church of Corinth, when they began to divide into parties, one was for Paul, another for Apollos; there were but few for Christ. Confident I am, that England's divisions have made many turn atheists.

2. Let us labor to heal differences, and be repairers of breaches. 'Blessed are the peacemakers.' Jesus Christ was a great peacemaker. He took a long journey from heaven to earth to make peace. Peace and unity are a great means for the corroborating and strengthening the church of God. The saints are compared to living stones, built up for a spiritual house (1 Peter 2:5). You know the stones help to preserve and bear up one another. If the stones become loosened and drop out, all the house falls in pieces. When the Christians in the primitive church were of one heart (Acts 4:32) what a supporting was this! How did they counsel, comfort, build up one another in their holy faith! We see while the members of the body are united, so long they do administer help and nourishment one to another; but if they are divided and broken off, they are in no way useful—but the body languishes. Therefore let us endeavor to be peacemakers.

The church's unity tends much to her stability. Peace makes the church of God on earth, in some measure like the church in heaven. The cherubim (representing the angels) are set out with their faces 'looking one upon another' to show their peace and unity. There are no jarrings or discords among the heavenly spirits. One angel is not of an opinion differing from another. Though they have different orders, they are not of different spirits. They are seraphim, therefore burn, not in heat of contention—but in love. The angels serve God not only with pure hearts—but united hearts. By a harmonious peace, we would resemble the church triumphant.

He who sows peace shall reap peace. 'To the counselors of peace is joy' (Proverbs 12:20). The peacemaker shall have peace with God, peace in his own bosom, and that is the sweetest music which is made in a man's own breast. He shall have peace with others. The hearts of all shall be united to him. All shall honor him. He shall be called 'the repairer of the breach' (Isaiah 58:12). To conclude, the peacemaker shall die in peace. He shall carry a good conscience with him and leave a good name behind him. So I have done with the first part of the text 'Blessed are the peacemakers'. I proceed to the next part.

"They shall be called the children of God." Matthew 5:9

In these words the glorious privilege of the saints is set down. Those who have made their peace with God and labor to make peace among brethren, this is the great honor conferred upon them, 'They shall be called the children of God'.

'They shall be called', that is, they shall be so reputed and esteemed by God. God never miscalls anything. He does not call them children—who are not children. 'You shall be called the prophet of the Highest' (Luke 1:76), that is, you shall be so. They shall be 'called the children of God', that is, they shall be accounted and admitted for children.

The proposition resulting is this: that peacemakers are the children of the most High. God is said in Scripture to have many children:

By eternal generation. Christ alone, is the natural Son of his Father. 'You are my Son—this day have I begotten you' (Psalm 2:7).

By creation. So the angels are the sons of God. 'When the morning stars sang together and all the sons of God shouted for joy' (Job 38:7).

By participation of dignity. So king and rulers are said to be children of the high God. 'All of you are children of the most High' (Psalm 82:6).

By visible profession. So God has many children. Hypocrites forge a title of sonship. 'The sons of God saw the daughters of men that they were fair' (Genesis 6:2).

By real sanctification. So all the faithful are peculiarly and eminently the children of God.

That I may illustrate and amplify this, and that believers may suck much sweetness out of this gospel-flower, I shall discuss and demonstrate these seven particulars:

1. That naturally we are not the children of God.

2. What it is to be the children of God.

3. How we come to be made children.

4. The signs of God's children.

5. The love of God in making us children.

6. The honor of God's children.

7. The privileges of God's children.

1. Naturally we are not the children of God. As Jerome says, we are not born God's children but made so. By nature we are strangers to God, swine not sons (2 Peter 2:22). Will a man settle his estate upon his swine? He will give them his acorns, not his jewels. By nature we have the devil for our father: 'You are of your father the devil (John 8:44). A wicked man may search the records of hell for his pedigree.

2. What it is to be the children of God. This child-ship consists in two things. Adoption; infusion of grace.

Child-ship consists in ADOPTION: 'That we might receive the adoption of sons' (Galatians 4:5).

Wherein does the true nature of adoption consist? In three things:

[1] A transition or translation from one family to another. He who is adopted is taken out of the old family of the devil and hell (Ephesians 2:2, 3), and is made of the family of heaven, of a noble family (Ephesians 2:19). God is his Father, Christ is his elder-brother, the saints co-heir, the angels fellow-servants in that family.

[2] Adoption consists in an immunity and disobligement from all the laws of the former family. 'Forget also your father's house' (Psalm 45:10). He who is spiritually adopted has now no more to do with sin. 'Ephraim shall say, what have I to do any more with idols?' (Hosea 14:8). A child of God has indeed to do with sin as with an enemy to which he gives battle—but not as with a master to which he yields obedience. He is freed from sin (Romans 6:7). I do not say he is freed from duty. Was it ever heard that a child should be freed from duty to his parents? This is such a freedom as rebels take.

[3] Adoption consists in a legal investiture into the rights and royalties of the family into which the person is to be adopted. These are chiefly two:

The first royalty is a new name. He who is divinely adopted assumes a new name; before—a slave; now—a son; before—a sinner; now—a saint. This is a name of honor better than any title of prince or monarch. 'To him that overcomes I will give a white stone, and in the stone a new name written' (Revelation 2:17). The white stone signifies remission. The new name signifies adoption, and the new name is put in the white stone to show that our adoption is grounded upon our justification; and this new name is written to show that God has all the names of his children enrolled in the book of life.

The second royalty is a giving the party adopted an interest in the inheritance. The making one a heir, implies a relation to an inheritance. A man does not adopt another to a title but to an estate. So God in adopting us for his children gives us a glorious inheritance: 'The inheritance of the saints in light' (Colossians 1:12).

It is pleasant; it is an inheritance in light.

It is safe; God keeps the inheritance for his children (1 Peter 1:4), and keeps them for the inheritance (1 Peter 1:5), so that they cannot be hindered from taking possession.

There is no disinheriting, for the saints are co-heirs with Christ (Romans 8:17). Nay, they are members of Christ (Colossians 1:18). Until Christ is disinherited, his members cannot be disinherited.

The heirs never die. Eternity is a jewel of their crown. 'They shall reign forever and ever' (Revelation 22:5).

Before I pass to the next, here a question may arise. How do God's adopting, and man's adopting differ?

1. Man adopts to supply a defect, because he has no children of his own—but God does not adopt upon this account. He had a Son of his own, the Lord Jesus. He was his natural Son and the Son of his love, testified by a voice from heaven, 'This is my beloved Son' (Matthew 3:17). Never was there any Son so like the Father. He was his exact image, 'the express image of his person' (Hebrews 1:3). He was such a Son as was worth more than all the angels in heaven: 'Being made so much better than the angels' (Hebrews 1:4); so that God adopts not out of necessity—but pity.

2. When a man adopts, he adopts but one heir—but God adopts many: 'In bringing many sons to glory' (Hebrews 2:10). Oh may a poor trembling Christian say, Why should I ever look for this privilege to be a child of God! It is true, if God did act as a man, if he adopted only one son, then you might despair. But he adopts millions. He brings 'many sons to glory'. Indeed this may be the reason why a man adopts but one, because he does not have enough estate for more. If he should adopt many, his land would not hold out. But God has enough land to give to all his children. 'In my Father's house are many mansions' (John 14:2).

3. Man when he adopts, does it with ease. It is but sealing a deed and the thing is done. But when God adopts, it puts him to a far greater expense. It sets his wisdom on work to find out a way to adopt us. It was no easy thing to reconcile hell and heaven, to make the children of wrath, into the children of the promise; and when God in his infinite wisdom had found out a way, it was no easy way. It cost God the death of his natural Son, to make us his adopted sons. When God was about to constitute us sons and heirs, he could not seal the deed but by the blood of his own Son. It did not cost God as much to make us creatures, as to make us sons. To make us creatures cost but the speaking of a word. To make us sons cost the effusion of blood!

4. Man, when he adopts, settles earthly privileges upon his heir—but God settles heavenly privileges, such as justification and glorification. Men but entail their land upon the people they adopt. God does more. He not only entails his land upon his children—but he entails himself upon them. 'I will be their God' (Hebrews 8:10). Not only heaven is their portion—but God himself is their portion!

God's making of children, is by infusion of grace. When God makes any his children, he stamps his image upon them. This is more than any man living can do. He may adopt another—but he cannot alter the child's disposition. But God in making of children, fits them for sonship. He prepares and sanctifies them for this privilege. He changes their disposition. He files off the ruggedness of their nature. He makes them not only sons—but saints. They are of another spirit (Numbers 14:24). They become meek and humble. They are 'partakers of the divine nature' (2 Peter 1:4).

3. How we come to be the children of God. There is a double cause of our filiation or child-ship.

The impulsive cause is God's free grace. We were rebels and traitors, and what could move God to make sinners into his sons—but free grace? 'Having predestinated us unto the adoption of children according to the good pleasure of his will' (Ephesians 1:5). Free grace gave the casting voice. Adoption is a mercy spun out of the affections of free grace. It were much for God to take a clod of earth and make it a star—but it is more for God to take a piece of clay and sin and instate it into the glorious privilege of sonship. How will the saints read over the lectures of free grace in heaven!

The instrumental cause of our sonship is faith. Baptism does not make us children of God. The thing which makes God take cognizance of us for children, is faith. 'You are all the children of God by faith in Christ Jesus' (Galatians 3:26). Before faith is wrought in us, we have nothing to do with God. We are (as the apostle speaks in another sense) bastards and not sons (Hebrews 12:8). An unbeliever may call God his Judge—but not his Father. Wicked men may hope that God will be their Father—but while they are unbelievers they are bastards, and God will not father them but will lay them at the devil's door! 'You are the children of God by faith'. Faith legitimates us. It confers upon us the title of sonship and gives us right to inherit the kingdom of heaven.

How then should we labor for faith! Without faith we are creatures, not children. Without faith we are spiritually illegitimate. This word 'illegitimate' is a term of infamy. Such as are illegitimate are looked upon with disgrace. We call them baseborn. You who ruffle it in your silks and velvets—but are in the state of nature, you are illegitimate. God looks upon you with an eye of scorn and contempt. You are a vile person, a son of the earth, 'of the seed of the serpent'. The devil can show as good a coat of arms as you!

This word 'illegitimate' also imports infelicity and misery. Illegitimate people cannot inherit legally. The land goes only to such as are lawful heirs. Until we are the children of God, we have no right to heaven, and there is no way to be children but by faith. 'You are the children of God by faith'.

Here two things are to be discussed:

1. What faith is.

2. Why faith makes us children.

1. What faith is. If faith instates us into sonship, it concerns us to know what faith is. There is a twofold faith.

[1] A mere NOTIONAL faith. When we believe the truth of all that is revealed in the Holy Scriptures. This is not the faith which privileges us to sonship. The devils believe all the articles in the creed. It is not the bare knowledge of a medicine, or believing the sovereign virtue of it—which will cure one who is ill. This notional faith (so much cried up by some) will not save. This a man may have, and not love God. He may believe that God will come to judge the living and the dead, and still hate God—as the prisoner believes the judge's coming to the court, and abhors the thought of him. Take heed of resting in a mere notional faith. You may have this and be no better than devils!

[2] There is a SPECIAL faith, when we not only believe the report we hear of Christ—but rest upon him, embrace him, 'taking hold of the horns of this altar', resolving there to abide. In the body there are sucking veins, which draw the food into the stomach and concoct it there. So faith is the sucking vein which draws Christ into the heart and applies him there. By this faith, we are made the children of God. Wherever this faith is, it is not like medicine in a dead man's mouth—but is exceedingly operative. It obliges to duty. It works by love (Galatians 5:6).

2. But why does faith makes us children? Why should not other graces, repentance, love etc., do so? I answer: Because faith is instituted by God and honored to this work of making us children. God's institution gives faith its value and validity. It is the king's stamp makes the coin pass current. If he would put his stamp upon brass or leather, it would go as current as silver. The great God has authorized and put the stamp of his institution upon faith, and that makes it pass for current and gives it a privilege above all the graces, to make us children.

Again, faith makes us children as it is the vital principle. 'The just shall live by faith' (Habakkuk 2:4). All God's children are living. None of them are stillborn. Now 'by faith we live'. As the heart is the fountain of life in the body—so faith is the fountain of life in the soul.

Faith also makes us children, as it is the uniting grace. It knits us to Christ. The other graces cannot do this. By faith we are one with Christ, and so we are akin to God. Being united to the natural Son, we become adopted sons. The kindred relationship comes in by faith. God is the Father of Christ. Faith makes us Christ's brethren (Hebrews 2:11), and so God comes to be our Father.

4. The fourth particular to be discussed is to show the SIGNS of God's children. It concerns us to know whose children we are. Augustine says that all mankind are divided into two ranks; either they are the children of God—or the children of the devil.

1. The first sign of our heavenly sonship, is TENDERNESS of heart. 'Because your heart was tender' (2 Chronicles 34:27). A childlike heart is a tender heart. He who before had a flinty heart—has now a fleshy heart. A tender heart is like melting wax to God. He may set whatever seal he will upon it. This tenderness of heart shows itself three ways.

[1] A tender heart grieves for sin. A child weeps for offending his father. Peter showed a tender heart when Christ looked upon him and he remembered his sin, and wept as a child. It is reported that Peter never heard a rooster crow, but he wept. And some tell us that by much weeping there seemed to be as it were, channels made in his blessed face. The least hair makes the eye weep. The least sin makes the heart smite. David's heart smote him when he cut off the lap of King Saul's garment! What would it have done if he had cut off his head!

[2] A tender heart melts under mercy. Though when God thunders by affliction, the rain of tears falls from a gracious eye—yet the heart is never so kindly dissolved as under the sunbeams of God's mercy. See how David's heart was melted with God's kindness: 'Who am I, O Sovereign Lord, and what is my family, that you have brought me this far?' (2 Samuel 7:18). There was a gracious thaw upon his heart. So says a child of God, "Lord, who am I--a piece of dust and sin kneaded together--that the orient beams of free grace should shine upon me? Who am I, that You should pity me when I lay in my blood--and spread the golden wings of mercy over me!" The soul is overcome with God's goodness--the tears drop, and the love flames. God's mercy has a melting influence upon the soul.

[3] A tender heart trembles under God's threatenings. 'My flesh trembles in fear of you' (Psalm 119:120). 'Because your heart was tender, and you humbled yourself before God when you heard what he spoke against this place and its people, and because you humbled yourself before me and tore your robes and wept in my presence' (2 Chronicles 34:27). If the father is angry—the child trembles. When ministers denounce the threats of God against sin—tender souls sit in a trembling posture. This trembling frame of heart, God delights in. 'To this man will I look, even to him who trembles at your word' (Isaiah 66:2). A wicked man, like the Leviathan, 'is made without fear' (Job 41:33). He neither believes God's promises—nor dreads God's threatenings. Let judgment be denounced against sin, he laughs. He thinks that God is either ignorant and does not see—or impotent and cannot punish. 'The mountains quake before him and the hills melt away. The earth trembles at his presence' (Nahum 1:5). But the hearts of the ungodly are more obdurate than the rocks! A hardened sinner like Nebuchadnezzar has 'the heart of a beast given to him' (Daniel 4:16). A childlike heart is a tender heart. The heart of stone is taken away.

2. The second sign of sonship, is ASSIMILATION. 'You have taken off your old self with its practices and have put on the new self, which is being renewed in knowledge in the image of its Creator' (Colossians 3:9-10). The child resembles the father. God's children are like their heavenly Father. They bear his very image and impress. Wicked men say they are the children of God—but there is too great a dissimilitude and unlikeness. The Jews bragged they were Abraham's children—but Christ disproves them by this argument, because they were not like him. 'You are determined to kill me, a man who has told you the truth that I heard from God. Abraham did not do such things' (John 8:40). "You—Abraham's children, and go about to kill me! Abraham would not have murdered an innocent. You are more like Satan than Abraham!" 'You are of your father the devil' (verse 44). Such as are proud, earthly, malicious may truly say, 'Our father which art in hell'. It is blasphemy to call God our Father, and make the devil our pattern. God's children resemble him in meekness and holiness. They are his walking pictures. As the seal stamps its print and likeness upon the wax, so does God stamp the print and image of his own beauty upon his children.

3. The third sign of God's children is, they have the SPIRIT of God. He is called the Spirit of adoption; 'you have received the Spirit of adoption.' (Romans 8:15).

How shall we know that we have received the Spirit of adoption, and so are in the state of adoption? The Spirit of God has a threefold work in those who are made children:

A regenerating work.

A supplicating work.

A witnessing work.

[1] A REGENERATING work. Whoever the Spirit adopts, he regenerates. God's children are said to be 'born of the Spirit'. 'Unless a man is born of water and of the Spirit—he cannot enter into the kingdom of God' (John 3:5). We must first be born of the Spirit, before we are baptized with this new name of sons and daughters of God. We are not God's children by creation—but by recreation; not by our first birth—but by our new birth. This new birth produced by the Word as the instrumental cause (James 1:18), and by the Spirit as the efficient cause, is nothing else but a change of nature (Romans 12:2), which though it is not a perfect change—yet is a thorough change (1 Thessalonians 5:23). This change of heart is as necessary as salvation.

How shall we know that we have this regenerating work of the Spirit? Two ways: by the pangs; by the products.

The new birth is known by the PANGS. There are spiritual pangs before the new birth—some bruisings of soul, some groanings and cryings out, some strugglings in the heart between flesh and Spirit. 'They were pricked at their heart' (Acts 2:37). The child has sharp throws before the birth; so it is in the new birth. The new birth is marked by pangs—'more and less'. All do not have the same pangs of humiliation—yet all have pangs; all feel the hammer of the law upon their heart, though some are more bruised with this hammer than others. God's Spirit is a Spirit of bondage, before he is a Spirit of adoption (Romans 8:15). What then shall we say to those who are as ignorant about the new birth as Nicodemus: 'What do you mean? How can an old man go back into his mother's womb and be born again?' (John 3:4). Some thank God they never had any trouble of spirit—they were always quiet. These bless God for the greatest curse! It is a sign they are not God's children. The child of grace is always born with pangs.

The new birth is known by the PRODUCTS, which are:

SENSIBILITY. The new-born infant is sensible of the least touch. If the Spirit has regenerated you, you are sensible of the ebullitions and first risings of sin, which before you did not perceive. Paul cries out of the 'law of sin at work within my members' (Romans 7:23). The new-born saint sees sin in the root.

CIRCUMSPECTION. He who is born of the Spirit is careful to preserve grace. He plies the breast of the ordinances (1 Peter 2:1). He is fearful of that which may endanger his spiritual life (1 John 5:18). He lives by faith—yet passes the time of his sojourning in fear (1 Peter 1:17). This is the first work of the Spirit in those who are made children—a regenerating work.

[2] The Spirit of God has a SUPPLICATING work in the heart. The Spirit of adoption is a Spirit of supplication. 'You have received the Spirit of adoption whereby we cry Abba, Father' (Romans 8:15). While the child is in the womb it cannot cry. While men lie in the womb of their natural estate, they cannot pray effectually—but when they are born of the Spirit, then they cry 'Abba, Father'. Prayer is nothing else but the soul's breathing itself into the bosom of its Father. It is a sweet and familiar fellowship with God. As soon as ever the Spirit of God comes into the heart, He sets it a-praying. No sooner was Paul converted but the next act is, 'Behold, he prays!' (Acts 9:11). It is reported of Luther that, when he prayed, it was with so much reverence—as if he were praying to God, and with so much boldness—as if he had been speaking to his friend. God's Spirit tunes the strings of the affections, and then we make melody in prayer. For any to say, in derision, 'you pray by the Spirit', is a blasphemy against the Spirit. It is a main work of the Spirit of God in the hearts of his children to help them to pray: 'Because you are sons, God has sent forth the Spirit of his Son into your hearts, crying, Abba, Father' (Galatians 4:6).

But many of the children of God do not have such abilities to express themselves in prayer. How then does the Spirit help their infirmities?

Though they do not have always the gifts of the Spirit in prayer—yet they have the groans of the Spirit (Romans 8:26). Gifts are the ornaments of prayer—but not the life of prayer. A carcass may be hung with jewels. Though the Spirit may deny fluency of speech—yet He gives fervency of desire, and such prayers are most prevalent. The prayers which the Spirit indites in the hearts of God's children, have these threefold qualifications.

The prayers of God's children are believing prayers. Prayer is the key. Faith is the hand which turns this key of prayer. Faith feathers the arrow of prayer, and makes it pierce the throne of grace. 'Whatever you shall ask in prayer believing, you shall receive' (Matthew 21:22). Whereupon, says Jerome, I would not presume to pray unless I bring faith along with me. To pray and not believe is (as one says) a kind of jeer offered to God, as if we thought either he did not hear—or he would not grant.

That faith may be animated in prayer, we must bring Christ in our arms when we appear before God. 'Samuel took a young lamb and offered it to the Lord as a whole burnt offering. He pleaded with the Lord to help Israel, and the Lord answered' (1 Samuel 7:9). This young lamb typified Christ. When we come to God in prayer we must bring the Lamb—Christ, along with us. Themistocles carried the king's son in his arms and so pacified the king when he was angry. The children of God present Christ in the arms of their faith.

The prayers of God's children indited by the Spirit, are ardent prayers. 'You have received the Spirit, whereby we cry Abba, Father' (Romans 8:15). 'Father'—that implies faith. We 'cry'—that implies fervency. The incense was to be laid upon burning coals (Leviticus 16:12). The incense was a type of prayer; the burning coals, of ardency in prayer. 'Elijah prayed earnestly, James 5:17). That is, he did it with vehemence. In prayer, the heart must boil over with heat of affection. Prayer is compared to unutterable groans (Romans 8:26). It alludes to a woman who is in the pangs of childbirth. We should be in pangs when we are travailing for mercy. Such prayer 'commands God himself' (Isaiah 45:11).

The prayers of God's children are heart-cleansing prayers. They purge out sin. Many pray against sin—and then sin against prayer. God's children not only pray against sin—but pray down sin.

[3] The Spirit of God has a WITNESSING work in the heart. God's children have not only the influence of the Spirit—but the witness. 'The Spirit itself bears witness with our spirit that we are the children of God' (Romans 8:16). There is a threefold witness a child of God has—the witness of the Word, the witness of conscience, the witness of the Spirit. The Word makes the major proposition—he who is in such a manner qualified, is a child of God. Conscience makes the minor proposition—that you are so divinely qualified. The Spirit makes the conclusion—therefore you are a child of God. The Spirit joins with the witness of conscience. 'The Spirit witnesses with our spirits' (Romans 8:16). The Spirit teaches conscience to search the records of Scripture and find its evidences for heaven. It helps conscience to spell out its name in a promise. The Spirit bears witness with our spirit.

But how shall I know the witness of the Spirit—from a delusion?

The Spirit of God always witnesses according to the Word, as the echo answers the voice. Religious enthusiasts speak much of the Spirit—but they leave the Word. That inspiration which is either without the Word or against it—is an imposture. The Spirit of God indited the Word (2 Peter 1:21). Now if the Spirit should witness otherwise than according to the Word, the Spirit would be divided against Himself. He would be a spirit of contradiction, witnessing one thing for a truth in the Word—and another thing different from it in a man's conscience.

4. The fourth sign of God's children is ZEAL for God. They are zealous for his truth, and his glory. Those who are born of God are zealous for his honor. Moses was cool in his own cause—but hot in God's. When the people of Israel had wrought folly in worshiping the golden calf, he breaks the tables. When Paul saw the people of Athens given to idolatry 'his spirit was stirred within him' (Acts 17:16). In the Greek it is his spirit was 'embittered', or, as the word may signify, he was in a burning fit of zeal. He could not contain himself—but with this fire of zeal, speaks against their sin. As we shall answer for idle words, so for sinful silence. It is dangerous in this sense to be possessed with a 'dumb devil'. David says, 'zeal for Your house has consumed me, and the insults of those who insult You have fallen on me' (Psalm 69:9). Many Christians whose zeal once had almost consumed them, now they have consumed their zeal. They are grown tepid and indifferent. The breath of the world blowing upon them has cooled their heat. I can never believe that he has the heart of a child in him—who can be silent when God's glory suffers. Can a loving child endure to hear his father reproached? Though we should be silent under God's displeasure—yet not under his dishonor. When there is a holy fire kindled in the heart, it will break forth at the lips! Zeal tempered with holiness, gives the soul its best complexion.

Of all others, let ministers be zealous when God's glory is impeached and eclipsed. A minister without zeal is like 'salt which has lost its savor'. Zeal will make men take injuries done to God—as done to themselves. It is reported of Chrysostom, that he reproved any sin against God as if he himself had received a personal wrong. Let not ministers be either shaken with fear—or seduced with flattery. God never made ministers to be as false looking-glasses, to make bad faces look good. For lack of this fire of zeal, they are in danger of another fire, even the 'burning lake' (Revelation 21:8), into which the fearful shall be cast!

5. Those who are God's children and are born of God, are of a more noble and celestial spirit than men of the world. They 'set their minds on things above, not on earthly things' (Colossians 3:2). 'Whoever is born of God, overcomes the world' (1 John 5:4). The children of God live in a higher region. They are compared to eagles (Isaiah 40:31), in regard of their sublimeness and heavenly-mindedness. Their souls are fled aloft. Christ is in their heart (Colossians 1:27) and the world is under their feet (Revelation 12:1). Men of the world are ever tumbling in thick clay. They are 'sons of earth'; not eagles—but earthworms. The saints are of another spirit. They are born of God and walk with God as the child walks with the father. 'Noah walked with God' (Genesis 6:9). God's children show their high pedigree in their heavenly life (Philippians 3:20).

6. Another sign of adoption is love to those who are children. God's children are knit together with the bond of love, as all the members of the body are knit together by several nerves and ligaments. If we are born of God, then we 'love the brotherhood' (1 Peter 2:17); He who loves the person, loves the picture. The children of God are his walking pictures, and if we are of God, we love those who have his effigy and portraiture drawn upon their souls. If we are born of God, we love the saints notwithstanding their infirmities. Children love one another, though they have some imperfections of nature—a squint-eye, or a crooked back. We love gold in the ore, though it has some drossiness in it. The best saints have their blemishes. We read of the 'spot of God's children' (Deuteronomy 32:5). A saint in this life is like a fair face with a scar in it. If we are born of God we love his children though they are poor. We love to see the image and picture of our Father, though hung in ever so poor a frame. We love to see a rich Christ in a poor man.

And if we are children of the Highest, we show our love to God's children:

[1] We show our love to the children of God—by prizing them above others. He who is born of God 'honors those who fear the Lord' (Psalm 15:4). The saints are the 'dearly beloved of God's soul' (Jeremiah 12:7). They are his 'jewels' (Malachi 3:17). They are of the true blood-royal, and he who is divinely adopted sets a higher estimate upon these, than upon others.

[2] We show our love to the children of God—by prizing their company above others. Children love to associate and be together. The communion of saints is precious. Christ's doves will flock together in company. 'Like associates with like'. 'I am a companion of all those who fear you' (Psalm 119:63). A child of God has a love of civility to all—but a love of delight only to such as are fellow-heirs with him of the same inheritance.

By this, people may test their adoption. It appears plainly that they are not the children of God—who hate those who are born of God. They soil and blacken the silver wings of Christ's doves by their aspersive reproaches. They cannot endure the society of the saints. As vultures hate sweet smells, and are killed with them—so the wicked hate to come near the godly. They cannot tolerate the precious perfume of their graces. They hate these sweet smells. It is a sign they are of the serpent's brood—who hate the seed of the woman.

7. The seventh sign of God's children is to delight to be much in God's presence. Children love to be in the presence of their father. Where the king is—there is the court. Where the presence of God is—there is heaven. God is in a special manner present in his ordinances. They are the ark of his presence. Now if we are his children, we love to be much in holy duties. In the use of ordinances we draw near to God. We come into our Father's presence. In prayer we have secret conference with God. In the Word we hear God speaking from heaven to us, and how does every child of God delight to hear his Father's voice! In the sacraments God kisses his children with the 'kisses of his lips'. He gives them a smile of his face and a secret seal of his love. Oh it is 'good to draw near to God' (Psalm 73:28). It is sweet being in his presence. Every true child of God says, 'Better is one day in your courts, than a thousand elsewhere' (Psalm 84:10). Slighters of ordinances are not God's children, because they care not to be in his presence. They love the tavern better than the temple! 'Cain went out from the presence of the Lord' (Genesis 4:16); not that he could go out of God's sight (Psalm 139:7)—but the meaning is, Cain went from the church of God where the Lord gave the visible signs of his presence to his people.

8. The eighth sign sign of God's children is compliance with the will of our heavenly Father. A childlike heart answers to God's call—as the echo answers to the voice. It is like the flower which opens and shuts with the sun. So it opens to God—and shuts to temptation. This is the motto of a new-born saint, 'Speak, Lord, for your servant is listening' (1 Samuel 3:9). When God bids his children pray in their closets, mortify sin, suffer for his name—they are ambitious to obey. They will lay down their lives at their Father's call. Hypocrites court God and speak him fair—but refuse to go on his errands. They are not children—but rebels.

9. The last sign sign of God's children is—he who is a child of God will labor to make others the children of God. The holy seed of grace propagates (Galatians 4:19; Philemon 10). He who is of the seed royal will be ambitiously desirous to bring others into the kindred. Are you divinely adopted? You will studiously endeavor to make your child a child of the most High.

How Christians should bring up their children

There are two reasons why a godly parent will endeavor to bring his child into the heavenly family:

[1] Out of conscience. A godly parent sees the injury he has done to his child. He has conveyed the plague of sin to him, and in conscience he will endeavor to make some recompense. In the old law, he who had smitten and wounded another was bound to see him healed and pay for his cure. Parents have given their children a wound in their souls, and therefore must do what in them lies by admonition, prayers, and tears—to see the wound healed.

[2] Out of flaming zeal to the honor of God. He who has tasted God's love in adoption, looks upon himself as engaged to bring God all the glory he can. If he has a child or acquaintance who are strangers to God, he would gladly promote the work of grace in their hearts. It is a glory to Christ when multitudes are born to him.

How far are they from being God's children who have no care to bring others into the family of God! To blame are those masters, who mind more their servants' work than their souls. To blame are those parents who disregard the spiritual welfare of their children. They do not drop in principles of knowledge into them—but allow them to have their own way. They will let them lie and swear—but not pray for them. They will let them read play-books—but not Scripture.

'These words which I command you this day, you shall teach them diligently to your children' (Deuteronomy 6:6, 7). 'Train up a child in the way he should go, and when he is old he will not depart from it' (Proverbs 22:6). 'Fathers, do not exasperate your children; instead, bring them up in the training and instruction of the Lord' (Ephesians 6:4). This threefold cord of Scripture is not easily broken.

The saints of old were continually grafting principles of holy knowledge in their children. 'I know that Abraham will command his children, and they shall keep the way of the Lord' (Genesis 18:19). 'And you Solomon, my son, know the God of your father and serve him with a perfect heart' (1 Chronicles 28:9). What need is there of instilling holy instructions to overtop the poisonful weeds of sin which grow in our children's hearts! As farmers, when they have planted young trees, they set stays to them to keep them from bending. Children are young plants. The heavenly precepts of their parents are like stays set about them, to keep them from bending to error and profaneness. When can there be a fitter season to disseminate and infuse knowledge into children, than when they are young? Now is a time to give them the breast and let them suck in the 'sincere milk of the word' (1 Peter 2:2).

But some may object that it is to no purpose to teach our children the knowledge of God. They have no sense of spiritual things, nor are they the better for our instructions. I answer:

We read in Scripture of children who by virtue of instruction have had their tender years sanctified. Timothy's mother and grandmother taught him the Scriptures from his cradle: 'And that from a child you have known the holy Scriptures' (2 Timothy 3:15). Timothy sucked in Scripture, as it were with his milk. We read of young children who cried 'Hosanna' to Christ and trumpeted forth his praises (Matthew 21:15).

And again, suppose our counsel and instruction does not at present prevail with our children, it may afterwards take effect. The seed a man sows in his ground does not immediately spring up—but in its season it brings forth a crop. He who plants a tree does not see the full growth until many years after. If we must not instruct our children because at present they do not reap the benefit, by the same reason ministers should not preach the Word, because at present many of their hearers have no benefit.

Again, if our counsels and admonitions do not prevail with our children—yet 'we have delivered our own souls'. There is comfort in the discharge of conscience. We cannot control the outcome of our instructions. Duty is our work; success is God's work.

All which considered, should make parents persevere in giving holy instructions to their children. Those who are of the family of God and whom he has adopted for children, will endeavor that their children may be more God's children than theirs. They will 'travail in birth until Christ is formed in them'. A true saint is a loadstone that will be drawing others to God. Let this suffice to have spoken of the signs of adoption. I proceed.

5. The fifth particular to be discussed is the love of God in making us children. 'Behold! How great is the love the Father has lavished on us, that we should be called children of God!' (1 John 3:1). God showed power in making us his creatures—but his love in making us his sons. Plato gave God thanks that he had made him a man and not a beast—but what cause have they to adore God's love, who has made them his children! The apostle adds a 'Behold!' to it. That we may the better behold God's love in making us children, consider three things.

1. We were deformed—so did not DESERVE to be made God's children. 'When I passed by you and saw you polluted in your own blood, it was the time of love' (Ezekiel 16:6, 8). Mordecai adopted Esther because she was lovely—but we were in our blood, and then God adopted us. He did not adopt us when we were clothed with the robe of innocence in paradise, when we were hung with the jewels of holiness; but when we were in our blood and had our leprous spots upon us! The time of our loathing—was the time of God's loving!

2. As we did not deserve to be made God's children, so neither did we DESIRE it. No rich man will force another to become his heir against his will. If a king should go to adopt a beggar and make him heir of the crown, if the beggar should refuse the king's favor and say, 'I had rather be a beggar still—I do not want your riches'; the king would take it in high contempt of his favor, and would not adopt him against his will. Thus it was with us. We had no willingness to be made God's children. We desired to be beggars still—but God out of his infinite mercy and indulgence, not only offers to make us children—but makes us willing to embrace the offer (Psalm 110:3). What stupendous love was this!

3. It is the wonder of love that God should adopt us for his children, when we were ENEMIES. If a man would make another heir of his land, he would adopt one who is near akin to him. No man would adopt an enemy. But that God should make us his children—when we were his enemies; that he should make us heirs to the crown—when we were traitors to the crown—oh amazing, astonishing love! What stupendous love was this! We were not akin to God. We had by sin lost and forfeited our pedigree. We had done God all the injury and spite we could, defaced his image, violated his law, trampled upon his mercies—but when we had angered him, he adopted us. What stupendous love was this! Such love was never shown to the angels! When they fell (though they were of a more noble nature, and in probability might have done God more service than we can)—yet God never gave this privilege of adoption to them. He did not make them children—but prisoners. They were heirs only to 'the treasures of wrath'! (Romans 2:5).

Let all who are thus nearly related to God, stand admiring his love. When they were like Saul, breathing forth enmity against God; when their hearts stood out as garrisons against him, the Lord conquered their stubbornness with kindness, and not only pardoned—but adopted them. It is hard to say which is greater—the mystery, or the mercy. This is such amazing love as we shall be searching into and adoring to all eternity! The bottom of it cannot be fathomed by any angel in heaven. God's love in making us children is a rich love. It is love in God to feed us—but it is rich love to adopt us! It is love to give us a crumb—but it is rich love to make us heirs to a crown!

It is a distinguishing love, that when God has passed by so many millions, he should cast a favorable aspect upon you! Most are made vessels of wrath, and fuel for hell. And that God should say to you, 'You are my son', here is the depth of mercy, and the height of love! Who, O who, can tread upon these hot coals, and his heart not burn in love to God!

6. The sixth particular, is the honor and renown of God's children. For the illustration of this, observe two things:

I. God makes a precious account of them.

2. He looks upon them as people of honor.

1. God makes a PRECIOUS account of them. 'Since you were precious in my sight' (Isaiah 43:4). A father prizes his child above his estate. How dearly did Jacob prize Benjamin! His 'life was bound up in the life of the lad' (Genesis 44:30). God makes a precious valuation of his children. The wicked are of no account with God. They are vile people. 'I will prepare your grave, for you are vile' (Nahum 1:14). Therefore the wicked are compared to chaff (Psalm 1:4), to dross (Psalm 119:119). There is little use of a wicked man while he lives—and no loss of him when he dies! There is only a little chaff blown away, which may well be spared. But God's children are precious in his sight. They are his jewels (Malachi 3:17). The wicked are but lumber which serves only to 'cumber the ground'. But God's children are his jewels locked up in the cabinet of his decree from all eternity. God's children are 'the apple of his eye' (Zechariah 2:8), very dear and very tender to him, and the eyelid of his special providence covers them. The Lord accounts everything about his children, to be precious.

Their NAME is precious. The wicked leave their name for a curse (Isaiah 65:15). The names of God's children are embalmed (Isaiah 60:15). So precious are their names that God enters them in the book of life, and Christ carries them on his breast. How precious must their name needs be, who have God's own name written upon them! 'Him who overcomes, I will write upon him the name of my God' (Revelation 3:12).

Their PRAYERS are precious. 'O my dove, in the clefts of the rock, let me hear your voice, for your voice is sweet' (Canticles 2:14). Every child of God is this dove. Prayer is the voice of the dove, and 'this voice is sweet'. The prayer of God's children is as sweet to him as music. A wicked man's prayer is as the 'howling' of a dog (Hosea 7:14). The prayer of the saints is as the singing of the bird. The finger of God's Spirit touching the lute-strings of their hearts—they make pleasant melody to the Lord. 'Their sacrifices shall be accepted upon my altar' (Isaiah 56:7).

Their TEARS are precious. Their tears drop as pearls from their eyes. 'I have seen your tears' (Isaiah 38:5). The tears of God's children drop as precious wine into God's bottle. 'You keep track of all my sorrows. You have collected all my tears in your bottle. You have recorded each one in your book' (Psalm 56:8). A tear from a broken heart, is a present for the King of heaven!

Their BLOOD is precious. 'Precious in the sight of the Lord is the death of his saints' (Psalm 116:15). This is the blood which God will chiefly make inquisition for. Athaliah shed the blood of the king's children (2 Kings 11:1). The saints are the children of the most High God, and such as shed their blood shall pay dear for it. 'You have given their murderers blood to drink. It is their just reward' (Revelation 16:6).

2. God looks upon his children as people of HONOR. 'Because you are precious in My sight and honored, and I love you.' (Isaiah 43:4).

God esteems them honorable. He calls them a crown and a royal diadem (Isaiah 62:3). He calls them his glory: 'Israel my glory' (Isaiah 46:13)

God makes them honorable. As a king creates dukes, marquises, earls, barons etc., so God installs his children into honor. He creates them noble people, people of renown. David thought it no small honor to be the king's son-in-law. 'Who am I that I should be son-in-law to the king?' (1 Samuel 18:18). What an infinite honor is it to be the children of the High God, to be of the blood-royal of heaven! The saints are of an ancient family. They are sprung from 'the Ancient of days' (Daniel 7:9). That is the best pedigree, which is fetched from heaven! Here the youngest believer is an heir, a co-heir with Christ who is heir of all (Hebrews 1:2; Romans 8:17). Consider the honor of God's children positively and comparatively.

Consider the honor of God's children POSITIVELY. They have TITLES of honor. They are called 'kings' (Revelation 1:6); 'the excellent of the earth' (Psalm 16:3); 'vessels of honor' (2 Timothy 2:21).

They have their ESCUTCHEON. You may see the saints' escutcheon or coat of arms. The Scripture has set forth their heraldry. Sometimes they give the lion in regard of their courage (Proverbs 28:1). Sometimes they give the eagle in regard of their sublimeness. They are ever flying up to heaven upon the two wings of faith and love. 'They shall mount up with wings as eagles' (Isaiah 40:31). Sometimes they give the dove in regard of their meekness and innocence (Canticles 2:14). This shows the children of God, to be people of renown.

Consider the honor of God's children COMPARATIVELY. This comparison is double. Compare the children of God with Adam; with the angels.

Compare the children of God with Adam in a state of innocence. Adam was a person of honor. He was the sole monarch of the world. All the creatures bowed to him as their sovereign. He was placed in the garden of Eden, which was a paradise of pleasure. He was crowned with all the contentments of the earth. Nay more, Adam was God's living picture. He was made in the likeness of God himself. Yet the state of the lowest of God's children by adoption—is far more excellent and honorable than the state of Adam was, when he wore the robe of innocence, for Adam's condition, though it was glorious yet it was mutable—and was soon lost! Adam was a bright star—yet a falling star.

But God's children by adoption are in an unalterable state. Adam had a possibility of standing—but believers have an impossibility of falling; once adopted, they are forever adopted. As Isaac said, when he had given the blessing to Jacob, 'I have blessed him—and he shall be blessed!' (Genesis 27:33). So may we say of all God's children, they are adopted, and they shall be adopted! So that God's children are in a better and more glorious condition now than Adam was, in all his regal honor and majesty.

Let us ascend as high as heaven and compare God's children with the glorious and blessed angels. God's children are equal to the angels, in some sense above them, so that they must be people of honor.

God's children are equal to the angels. This is acknowledged by some of the angels themselves. 'I am your fellow-servant' (Revelation 19:10). Here is a parallel made between John and the angel. The angel says to John, 'I am your fellow-servant.'

The children of God by adoption are in some sense above the angels, and that two ways.

The angels are servants to God's children (Hebrews 1:14). Though they are 'glorious spirits'—yet they are 'ministering spirits'. The angels are the saints' servants. We have examples in Scripture of angels attending the people of God's children. We read of angels waiting upon Abraham, Moses, Daniel, Mary etc. Nor do the angels only render service to God's children while they live—but at their death also. Lazarus had a convoy of angels to carry him into the paradise of God. Thus we see the children of God have a pre-eminence and dignity above the angels. The angels are their servants both living and dying; and this is more to be observed, because it is never said in Scripture that the children of God are servants to the angels.

God's children are above the angels, because Christ by taking their nature has ennobled and honored it above the angelic nature. 'He in no wise took the nature of angels' (Hebrews 2:16). God by uniting us to Christ has made us nearer to himself than the angels. The children of God are members of Christ (Ephesians 5:30). This was never said of the angels. How can they be members of Christ, who are of a different nature from him? Indeed metaphorically Christ may be called the head of the angels, as they are subject to him (1 Peter 3:22). But that Christ is head of the angels in that near and sweet conjunction, as he is head of the believers, we nowhere find in Scripture. In this respect therefore I may clearly assert that the children of God have a superiority and honor even above the angels! Though by creation they are 'a little lower than the angels'—yet by adoption and mystical union, they are above the angels!

How may this comfort a child of God in the midst either of calumny or poverty! He is a person of honor. He is above the angels. A gentleman who is fallen to decay will sometimes boast of his parentage and noble blood. Just so, a Christian who is poor in the world—yet by virtue of his adoption—he is of the family of God. He has the true blood-royal running in his veins. He has a fairer coat of arms to show than the angels themselves.

7. The seventh particular to be explained is to show the glorious PRIVILEGES of God's children. And what I shall say now belongs not to the wicked. It is 'children's bread'. The fruit of paradise was to be kept with a flaming sword. So these sweet and heart-ravishing privileges are to be kept with a flaming sword—that impure worldly people may not touch them. There are twelve rare privileges which belong to the children of God.

1. If we are his children, then God will be full of tender love and affection towards us. A father compassionates his child. 'Like as a father pities his children, so the Lord pities those who fear him' (Psalm 103:13). Oh the yearning of God's affections to his children! 'Is Ephraim my dear son? Is he a pleasant child? My affections are troubled for him, I will surely have mercy upon him, says the Lord' (Jeremiah 31:20). Towards the wicked God's wrath is kindled (Psalm 2:12). Towards those who are children, God's repentings are kindled (Hosea 11:8). Mercy and pity as naturally flow from our heavenly Father—as light from the sun.

Some may object: But God is angry and writes bitter things. How is this consistent with his love?

God's love and his anger towards his children are not in opposition. They may stand together. He is angry in love. 'As many as I love—I rebuke and chasten' (Revelation 3:19). We have as much need of afflictions as ordinances. A bitter pill may be as needful for preserving health, as a cordial. God afflicts with the same love as he adopts. God is most angry when he is not angry! His hand is heaviest when it is lightest (Hosea 14:4). Affliction is a proof of sonship. 'If you endure chastening, God deals with you as with sons' (Hebrews 12:7).

Why, it is a sign of child-ship to be sometimes under the rod. God had one son without sin—but no son without stripes! God puts his children to the school of the cross—and there they learn best. God speaks to us in the Word, 'Children, do not be proud, do not love the world; walk in wisdom.' But, we are 'dull of hearing'; nay we 'stop our ear'. 'I spoke to you in your prosperity—but you said, I will not hear' (Jeremiah 22:21). 'Now,' says God, 'I shall lose my child if I do not correct him.' Then God in love smites—that he may save.

Aristotle speaks of a bird which lives among thorns—yet sings sweetly. God's children make the best melody in their heart, when God 'hedges their way with thorns' (Hosea 2:6). Afflictions are refining. 'The refining pot is for silver, and the furnace for gold' (Proverbs 17:3). Fiery trials make golden Christians. Afflictions are purifying. 'Many shall be tried and made white' (Daniel 12:10). We think God is going to destroy us—but he only lays us a-whitening. Some birds will not hatch but in time of thunder. Christians are commonly best in affliction. God will make his children at last bless him for sufferings. The eyes that sin shuts—affliction opens! When Manasseh was in chains, 'then he knew the Lord was God' (2 Chronicles 33:13). Afflictions fit for heaven.

First the stones of Solomon's temple were hewn and polished—and then set up into a building. First the saints (who are called 'living stones') must be hewn and carved by sufferings, as the corner stone was, and so made fit for the celestial building (Colossians 1:12). And is there not love in all God's Fatherly chastisements?

But there may be another objection, that sometimes God's children are under the black clouds of desertion. Is not this far from love?

Concerning desertion, I must needs say that this is the saddest condition that can betide God's children. When the sun is gone—the dew falls. When the sunlight of God's countenance is removed—then the dew of tears falls from the eyes of the saints. In desertion God rains hell out of heaven (to use Calvin's expression). 'The arrows of the Almighty are within me, the poison whereof drinks up my spirit, Job 6:4). This is the poisoned arrow that wounds to the heart. Desertion is a taste of the torments of the damned. God says, 'In a little wrath I hid my face from you' (Isaiah 54:8). I may here gloss with Bernard, 'Lord, do you call that a little wrath when you hide your face? Is it but a little? What can be more bitter to me than the eclipsing of your face?'

God is in the Scripture called a light and a fire. The deserted soul feels the fire but does not see the light. But yet you who are adopted may see love in all this. They say of Hercules' club, that it was made of wood of the olive tree. The olive is an emblem of peace. So God's club, whereby he beats down the soul in desertion, has something of the olive tree. There is peace and mercy in it. I shall hold forth a spiritual rainbow wherein the children of God may see the love of their Father, in the midst of the clouds of desertion.

Therefore I answer:

[1] In time of desertion God leaves in his children a seed of comfort. 'His seed remains in him' (1 John 3:9). This seed of God is a seed of comfort. Though God's children in desertion lack the seal of the Spirit—yet they have the unction of the Spirit (1 John 2:27). Though they lack the sun—yet they have a daystar in their hearts. As the tree in winter, though it has lost its leaves and fruit—yet there is sap in the root; so in the winter of desertion there is the sap of grace in the root of the heart. As it is with the sun masking itself with a cloud when it denies light to the earth—yet it gives forth its influence; so though God's dear adopted ones may lose sight of his countenance—yet they have the influence of his grace.

What grace appears in the time of desertion? I answer:

A high prizing of God's love. If God should say to the deserted soul, 'Ask what will you, and it shall be granted' he would reply, 'Lord that I might see you; that I may have one golden beam of your love!' The deserted soul slights all other things in comparison. It is not gardens or orchards, or the most delightful objects which can give him contentment. They are like music to a sad heart. He desires, as Absalom, 'to see the king's face'.

A lamenting after the Lord. It is the saddest day for him when the sun of righteousness is eclipsed. A child of God can better bear the world's stroke—than God's absence. He is even melted into tears; the clouds of desertion produce spiritual rain, and whence is this weeping—but from love?

Willingness to suffer anything so he may have sight of God. A child of God could be content with Simon of Cyrene to carry the cross—if he were sure Christ were upon it. He could willingly die—if with Simeon he might die with Christ in his arms. Behold here, 'the seed of God' in a believer, the work of sanctification, when he lacks the wine of consolation.

[2] I answer, God has a design of mercy in hiding his face from his adopted ones.

First, it is for the TRIAL of grace, and there are two graces brought to trial in time of desertion, faith and love.

Faith: When we can believe against sense and feeling; when we are without experience—yet can trust to a promise; when we do not have the 'kisses of God's mouth'—yet can cleave to 'the word of his mouth'; this is faith indeed. Here is the sparkling of the diamond.

Love: When God smiles upon us—it is not difficult to love him. But when he seems to put us away in anger (Psalm 27:9), now to love him—this is love indeed. That love sure is as 'strong as death' (Canticles 8:6) which the waters of desertion cannot quench.

Secondly, it is for the EXERCISE of grace. We are all for comfort. If it be put to our choice, we would be ever upon Mount Pisgah, looking into Canaan. We are loath to be in trials, agonies, desertions—as if God could not love us except he had us in his arms. It is hard to lie long in the lap of spiritual joy—and not fall asleep. Too much sunshine causes a drought in our graces. Oftentimes when God lets down comfort into the heart, we begin to let down our efforts. As it is with musicians, before they have money they will play you many a sweet lesson—but as soon as you throw them down money they are gone. You hear no more of them. Before joy and assurance, O the sweet music of prayer and repentance! But when God bestows the comforts of his Spirit, we either leave off duty or at least slacken the strings of our violin, and grow remiss in it. You are taken with the money—but God is taken with the music. Grace is better than comfort. Rachel is more beautiful—but Leah is more fruitful. Comfort is fair to look upon—but grace has the fruitful womb. Now the only way to exercise grace and make it more vigorous and lively, is sometimes to 'walk in darkness and have no light' (Isaiah 50:16). Faith is a star which shines brightest in the night of desertion. 'I said, I am cast out of your sight; yet will I look again toward your holy temple' (Jonah 2:4). Grace usually puts forth its most heroic acts at such a time.

[3] I answer: God may forsake his children in regard of vision—but not in regard of union. Thus it was with Jesus Christ when he cried out, 'my God, my God! Why have you forsaken me?' There was not a separation of the union between him and his Father, only a suspension of the vision. God's love, through the interposition of our sins, may be darkened and eclipsed—but still he is our Father. The sun may be hidden in a cloud—but it is not out of the sky. The promises in time of desertion may be, as it were, sequestered. We do not have the comfort from them as formerly—but still the believer's union holds good.

[4] I answer: when God hides his face from his child—his heart may be towards him. As Joseph, when he spoke roughly to his brethren and made them believe he would take them for spies, still his heart was towards them and he was as full of love as ever. He had to go aside and weep. So God is full of love to his children even when he seems to appear withdrawn. And as Moses' mother when she put her child into the basket in the river, and went away a little from it—yet still her eye was toward it. 'The babe wept'; yes, and the mother wept too. So God, when he goes aside as if he had forsaken his children—yet he is full of sympathy and love towards them. God may change his countenance—but not break his covenant. It is one thing for God to desert, another thing to disinherit.

'Oh, how can I give you up, Israel? How can I let you go? My heart is torn within me, and my compassion overflows.' (Hosea 11:8). It is a metaphor taken from a father going to disinherit his son, and while he is setting his hand to the deed, his affections begin to melt and to yearn over him and he thinks thus within himself, 'Though he is a prodigal child—yet he is my child; I will not disinherit him.' So says God, 'How shall I give you up? Though Ephraim has been a rebellious son—yet he is my son, I will not disinherit him.' God's thoughts may be full of love when there is a veil upon his face. The Lord may change his dispensation towards his children—but not his disposition. He may have the look of an enemy—but still, the heart of a Father. So that the believer may say, 'I am adopted; let God do what he will with me; let him take the rod or the staff; it is all the same; He loves me.'

2. The second privilege of adoption is this—if we are his children, then God will bear with many infirmities. A father bears much with a child he loves. 'I will spare them as a father spares an obedient and dutiful child' (Malachi 3:17). We often grieve the Spirit, and abuse his kindness. God will pass by much disobedience in his children. 'He has not seen iniquity in Jacob' (Numbers 23:21). His love does not make him blind. He sees sin in his people—but not with an eye of revenge. He see their sins with an eye of pity. He sees sin in his children as a physician does a disease in his patient. He has not seen iniquity in Jacob, so as to destroy him. God may use the rod (2 Samuel 7:14), not the scorpion. O how much is God willing to pass by in his children, because they are his children!

God takes notice of the good that is in his children, and passes by the infirmity. God does quite contrary to us. We often take notice of the evil that is in others and overlook the good. Our eye is upon the flaw in the diamond—but we do not observe its sparkling. But God takes notice of the good that is in his children. God sees their faith—and winks at their failings (1 Peter 3:6). 'Sarah obeyed Abraham, calling him Lord'; the Holy Spirit does not mention her unbelief and laughing at the promise—but takes notice of the good in her, namely, her obedience to her husband. 'She obeyed Abraham, calling him Lord'. God puts his finger upon the scars and infirmities of his children! How much did God wink at—in Israel his firstborn! Israel often provoked him with their murmurings (Deuteronomy 1:27)—but God answered their murmurings with mercies. He spared them as a father spares his son.

3. The third privilege of adoption is this—if we are his children then God will accept of our imperfect services. A parent takes anything in good part from his child. God accepts of the will for the deed (2 Corinthians 8:12). Often times we come with broken prayers—but if we are children, God spells out our meaning and will take our prayers as a grateful present. A father loves to hear his child speak, though he but lisps and stammers. Like a 'crane, so did I chatter' (Isaiah 38:14). Good Hezekiah looked upon his praying as chattering—yet that prayer was heard (verse 5). A sigh and groan from a humble heart, goes up as the smoke of incense to God. 'My groaning is not hidden from you' (Psalm 38:9).

When all the glistening shows of hypocrites evaporate and come to nothing—a little that a child of God does in sincerity is crowned with acceptance. A father is glad for a letter from his young son, though there are blots in the letter, though there are wrong spellings and broken English. O what blottings are there in our holy things! What broken English sometimes! Yet coming from broken hearts it is accepted. Though there be weakness in duty—yet if there be willingness, the Lord is much taken with it. Says God, "It is my child, and he would do better if he could!" 'He has accepted us in the beloved!' (Ephesians 1:6).

4. If we are his children—then God will provide for us. A father will take care for his children. He gives them allowance and lays up a portion (2 Corinthians 12:14). So does our heavenly Father.

He gives us our allowance: 'The God who fed me all my life long unto this day' (Genesis 48:15). Whence is our daily bread—but from his daily care? God will not let his children starve, though our unbelief is ready sometimes to question his goodness and say, 'Can God prepare a table in this wilderness?' See what arguments Christ brings to prove God's paternal care for his children. 'Look at the birds of the air; they do not sow or reap or store away in barns, and yet your heavenly Father feeds them. Are you not much more valuable than they?' (Matthew 6:26). Does a man feed his bird—and will he not feed his child? 'See how the lilies of the field grow. They do not labor or spin. Yet I tell you that not even Solomon in all his splendor was dressed like one of these. If that is how God clothes the grass of the field, which is here today and tomorrow is thrown into the fire, will he not much more clothe you?' (Luke 12:27). Does God clothe the lilies—and will he not clothe his lambs? 'Cast all your cares on him—because he cares for you' (1 Peter 5:7). As long as his heart is full of love—so long his head will be full of care for his children. This should be as medicine—to kill the worm of unbelief.

As God gives his children a portion along the way—so he lays up a portion for them in eternity. 'It is your Father's good pleasure to give you the kingdom' (Luke 12:32). Our Father keeps the purse and will give us enough to bear our charges here—and when at death we shall be set upon the shore of eternity, then will our heavenly Father bestow upon us an eternal and glorious kingdom upon us! Lo, here is a portion which can never be summed up!

5. If we are his children—then God will shield off dangers from us. A father will protect his child from injuries. God ever lies sentinel to keep off evil from his children—both temporal evil and spiritual evil.

[1] God screens off TEMPORAL evil. There are many casualties and contingencies which are incident to life. God mercifully prevents them. He keeps watch and ward for his children. 'My defense is of God' (Psalm 7:10). 'He who keeps Israel shall neither slumber nor sleep' (Psalm 121:4). The eye of providence is ever awake! God gives his angels charge over his children (Psalm 91:11). A believer has a guard of angels for his lifeguard. We read of the wings of God in Scripture. As the breast of his mercy feeds his children—so the wings of his power cover and protect them. How miraculously did God preserve Israel his firstborn! He with his wings sometimes covered, sometimes carried them. 'He bore you as upon eagles wings' (Exodus 19:4), an emblem of God's providential care. The eagle fears no bird from above to hurt her young, only the arrow from beneath. Therefore she carries them upon her wings that the arrow must first hit her before it can come at her young ones. Thus God carries his children upon the wings of providence, and they are such that there is no clipping these wings, nor can any arrow hurt them.

[2] God shields off SPIRITUAL evils from his children. 'There shall no evil befall you' (Psalm 91:10). God does not say that no affliction shall befall us—but no evil.

But some may say, that sometimes evil in this sense befalls the godly. They spot themselves with sin. I answer:

But that evil shall not be fatal. As sin is in itself deadly—but being tempered with repentance and mixed with the sacred ointment of Christ's blood, the venomous damning nature of it is taken away!

6. If we are his children—then God will reveal to us the great and wonderful things of his Word. 'I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children' (Matthew 11:25). A father will teach his children. The child goes to his father, saying, 'Father, teach me my lesson'. So David goes to God: 'Teach me to do your will, for you are my God' (Psalm 143:10). The Lord glories in this title, 'I am the Lord your God—who teaches you to profit' (Isaiah 48:17). God's children have that anointing which teaches them all things necessary to salvation. They see those mysteries which are veiled over to carnal eyes, as Elisha saw those horses and chariots of fire which his servant did not see (2 Kings 6:17). The adopted see their own sins, Satan's snares, and Christ's beauty—but those whom the god of the world has blinded, cannot discern these truths.

Whence was it that David understood more than the ancients? (Psalm 119:100) He had a Father to teach him. God was his instructor. 'O God, you have taught me from my youth' (Psalm 71:17). Many a child of God complains of ignorance and dullness. Remember this—your Father will be your tutor. He has promised to give 'his Spirit to lead you into all truth' (John 16:13). And God not only informs the understanding—but inclines the will. He not only teaches us what we should do—but enables us to do it. 'I will cause you to walk in my statutes' (Ezekiel 36:27). What a glorious privilege is this, to have the star of the Word pointing us to Christ, and the loadstone of the Spirit drawing us to Christ!

7. If we are his children—this gives us boldness in prayer. The child goes with confidence to his father, and he cannot find in his heart to deny him: 'How much more shall your heavenly Father give his Holy Spirit to those who ask him!' (Luke 11:13). All the father has, is for his child. If you come to God for pardon, for brokenness of heart—God cannot deny his child. Whom does he keep his mercies in store for—but his children?

And that which may give God's children holy boldness in prayer is this; when they consider God not only in the relation of a father—but as having the disposition of a father. Some parents are of a morose, rugged nature—but God is 'the Father of mercies and the God of all comfort' (2 Corinthians 1:3). He begets all the affections which are in the world. In prayer we should look upon God under this notion, 'a Father of mercy', sitting upon a 'throne of grace'. We should run to this heavenly Father in all conditions!

We should run to our heavenly Father with our sins—as that sick child who, as soon as he found himself ill, he ran to his father to support him—'My head! My head!' (2 Kings 4:19). So in case of sin, run to God and say: "My heart, my heart! O this dead heart, Father, quicken it! This hard heart, Father, soften it! Father, my heart, my heart!"

In our temptations: A child, when another strikes him, runs to his father and complains. So when the devil strikes us by his temptations, let us run to our Father: 'Father, Satan assaults and hurls in his fiery darts at me! He would not only wound my peace—but your glory. Father, take off the tempter! It is your child who is assaulted by this 'red dragon'. Father, will you not 'bruise Satan' under my feet?' What a sweet privilege is this! When any burden lies upon our hearts, we may go to our Father and unload all our cares and griefs into his loving bosom!

8. If we are God's children—then we are in a state of freedom. Claudius Lysias valued his Roman freedom at a high rate (Acts 22:20). A state of sonship is a state of freedom. This is not to be understood in an Antinomian sense—that the children of God are freed from the rule of the moral law. This is such a freedom as rebels take. Was it ever heard that a child should be freed from duty to his parents? But the freedom which God's children have, is a holy freedom. They are freed from 'the law of sin' (Romans 8:2).

It is the sad misery of an unregenerate person, that he is in a state of vassalage. He is under the tyranny of sin. Justin Martyr used to say, 'It is the greatest slavery in the world for a man to be a slave to his own passions!' A wicked man is as much a slave as he who works in the galley! Look into his heart and there are legions of lusts ruling him. He must do what sin will have him to do. A slave is at the service of a usurping tyrant. If he bids him dig in the mine, or hew in the quarries, or tug at the oar—he must do it. Thus every wicked man must do what corrupt nature inspired by the devil, bids him to do. If sin bids him be drunk, be unchaste—he is at the command of sin, as the donkey is at the command of the driver. Sin first enslaves—and then damns!

But the children of God, though they are not free from the indwelling of sin—yet they are freed from the dominion of sin. All sin's commands are like laws repealed, which are not in force. Though sin lives in a child of God—it does not reign. 'Sin shall not have dominion over you' (Romans 6:14). Sin does not have a coercive power over a child of God. There is a principle of grace in his heart which gives check to corruption. This is a believer's comfort—though sin is not removed—yet it is subdued; and though he cannot keep sin out—yet he keeps sin under.

The saints of God are said to 'crucify the flesh' (Galatians 5:24). Crucifying was a lingering death. First one member died, then another. Every child of God crucifies sin. Some limb of the old man is ever and anon dropping off. Though sin does not die totally—it dies daily. This is the blessed freedom of God's children, they are freed from the dominion of sin. They are led by the Spirit of God (Romans 8:14). This Spirit makes them free and cheerful in obedience. 'Where the Spirit of the Lord is, there is liberty' (2 Corinthians 3:17).

9. If we are God's children then we are heirs to all the promises. The promises are called precious (2 Peter 2:4). The promises are a cabinet of jewels. They are breasts full of the milk of the gospel. The promises are enriched with variety—and are suited to a Christian's every condition. Does he need pardoning grace? There is a promise which carries forgiveness in it (Jeremiah 31:34). Does he need sanctifying grace? There is a promise of healing (Hosea 14:4). Does he need assisting grace? There is a promise of strength (Isaiah 41:10). And these promises are the children's bread. The saints are called 'heirs of the promise' (Hebrews 6:17). There is Christ and heaven in a promise; and there is never a promise in the Bible but an adopted person may lay a legal claim to it and say, 'This is mine!'

The natural man who remains still in the old family has nothing to do with these promises. He may read over the promises (as one may read over another man's will or inventory) but has no right to them. The promises are like a garden of flowers, guarded in and enclosed, which no stranger may gather, only the children of the family. Ishmael was the son of the bond-woman. He had no right to the family. 'Cast out the bond-woman and her son,' as Sarah once said to Abraham (Genesis 21:10). So the unbeliever is not adopted, he is not of the household, and God will say at the day of judgment, 'Cast out this son of the bond-woman into utter darkness, where there is weeping and gnashing of teeth.'

10. If we are children, then we shall have our Father's blessing. 'They are the seed which the Lord has blessed' (Isaiah 61:9). We read that Isaac blessed his son Jacob: 'May God give you of heaven's dew and of earth's richness-- an abundance of grain and new wine' (Genesis 27:28), which was not only a prayer for Jacob—but (as Luther says) a prophecy of that happiness and blessing which should come upon him and all his posterity. Thus every adopted child has his heavenly Father's benediction. There is a special blessing distilled into all that he possesses. 'The Lord will bless his people with peace' (Exodus 23:25; Psalm 29:11). He will not only give them peace—but they shall have it with a blessing. The wicked have the things they enjoy with God's permission—but the adopted have them with God's love. The wicked have them by providence; the saints by promise. Isaac had but one blessing to bestow. 'Have you but one blessing, my father?' (Genesis 27:38). But God has many blessings for his children. He blesses them in their souls, bodies, names, estate, posterity. He blesses them with the upper springs and the nether springs. He multiplies to bless them and his blessing cannot be reversed. As Isaac said concerning Jacob, 'I have blessed him, yes and he shall be blessed' (Genesis 27:33), so God blesses his children and they shall be blessed.

11. If we are God's children, then all things which happen to them, shall turn to our good. 'All things work together for good to those who love God' (Romans 8:28). Both good things and evil things work to their eternal good.

[1] GOOD things work for good to God's children.

Mercies shall do them good. The mercies of God shall SOFTEN them. David's heart was overcome with God's mercy. 'Who am I, O Sovereign Lord, and what is my family, that you have brought me this far?' (2 Samuel 7:18). I who was of a poor family, I who held the shepherd's staff—that now I should hold the royal scepter! Nay, you have spoken of your servant's house for a great while to come. You have made a promise that my children shall sit upon the throne; yes, that the blessed Messiah shall come of my line and race. And is this the manner of man, O Lord God! As if he had said, 'Do men show such undeserved kindness?' See how this good man's heart was dissolved and softened by mercy! The flint is soonest broken upon a soft pillow.

Mercies make the children of God more FRUITFUL. The ground bears the better crop for the labor which is spent upon it. God gives his children health—and they spend and are spent for Christ. He gives them estates—and they honor the Lord with their substance. The backs and bellies of the poor are the field where they sow the precious seed of their charity. A child of God makes his estate a golden clasp to bind his heart faster to God, a footstool to raise him up higher towards heaven.

Ordinances shall work for good to God's children. The Word preached shall do them good. It is a savor of life; it is a lamp to the feet and a laver to their hearts. The word preached is a means of spiritual health, a chariot of salvation. It is an engrafting and a transforming word; it is a word with unction, anointing their eyes to see that light. The preaching of the Word is that lattice where Christ looks forth and shows himself to his saints. This golden pipe of the sanctuary conveys the water of life. To the wicked the Word preached works for evil; even the Word of life becomes a savor of death. The same cause may have divers, nay, contrary effects. The sun dissolves the ice—but hardens the clay. To the unregenerate and profane, the Word is not humbling—but hardening. Jesus Christ, the best of preachers, was to some a rock of offence. The Jews sucked death from his sweet lips. It is sad that the breast should kill any. The wicked suck poison from that breast of ordinances, where the children of God suck milk and are nourished unto salvation.

The sacrament works for good to the children of God. In the Word preached the saints hear Christ's voice; in the sacrament they have his kiss. The Lord's Supper is to the saints 'a feast of fat things'. It is a healing and a sealing ordinance. In this chalice, a bleeding Savior is brought in to revive drooping spirits. The sacrament has glorious effects in the hearts of God's children. It quickens their affections, strengthens their faith, mortifies their sin, revives their hopes, increases their joy. It gives a foretaste of heaven.

[2] EVIL things work for good to God's children. 'Unto the upright arises light in the darkness' (Psalm 112:4).

Poverty works for good to God's children. It starves their lusts. It increases their graces. 'Poor in the world—rich in faith' (James 2:5). Poverty tends to prayer. When God has clipped his children's wings by poverty—they fly swiftest to the throne of grace.

Sickness works for their good. It shall bring the body of death into a consumption. 'Though our outward man perishes—yet the inward man is renewed day by day' (2 Corinthians 4:16). Like those two laurels at Rome—when the one withered the other flourished.' When the body withers—the soul of a Christian flourishes. How often have we seen a lively faith—in a languishing body! Hezekiah was better on his sick bed—than upon his throne. When he was upon his sickbed he humbles himself and weeps. When he was on his throne he grew proud (Isaiah 39:2). God's children recover spiritual health, by physical sickness. In this sense, 'out of weakness they are made strong' (Hebrews 11:34).

Reproach works for good to God's children; it increases their grace and their glory.

Disgrace increases their grace. The farmer by fertilizing his ground makes the soil more rich and fertile. God lets the wicked fertilize his people with reproaches and calumnies, that their hearts may be a richer soil for grace to grow in.

Reproach increases their glory. He who unjustly takes from a saint's credit, shall add to his crown. The sun shines brighter after an eclipse. The more a child of God is eclipsed by reproaches, the brighter he shall shine in the kingdom of heaven.

Persecution to God's children works for good. The godly may be compared to that plant which grows by cutting. The zeal and love of the saints is blown up by sufferings. Their joy flourishes. Tertullian says the primitive Christians rejoiced more in their persecutions than in their deliverances.

Death works for good to the children of God. It is like the whirlwind to the prophet Elijah, which blew off his mantle—but carried him up to heaven. So death to a child of God is like a boisterous whirlwind which blows off the mantle of his flesh (for the body is but the mantle the soul is wrapped in)—but it carries up the soul to God. This is the glorious privilege of the sons of God. Everything which happens, shall do them good. The children of God, when they come to heaven, shall bless God for all cross providences.

12. And lastly, if we are children of God, we shall never finally perish (John 5:24; 10:28). Those who are adopted—are out of the power of damnation. 'There is no condemnation to those who are in Christ' (Romans 8:1). Will a father condemn his own son? God will never disinherit any of his children. Earthly fathers may disinherit for some fault. Reuben for incest lost his birthright (Genesis 49:4). What is the reason parents disinherit their children? Surely this, because they can make them no better. They cannot make them fit for the inheritance. But when we are bad—our heavenly Father knows how to make us better. He can make us fit to inherit. 'Giving thanks to the Father who has made us fit for the inheritance' (Colossians 1:12). Therefore it being in his power to make us better, and to work in us fitness for the inheritance, certainly he will never finally disinherit.

Because this is so sweet a privilege, and the life of a Christian's comfort lies in it, therefore I shall clear it by arguments that the children of God cannot finally perish. The curse of hell and damnation is cut off. Not but that the best of God's children have that guilt which deserves hell—but Christ is the friend at court, who has purchased their pardon. Therefore the damning power of sin is taken away, which I prove thus:

The children of God cannot finally perish, because God's justice is satisfied for their sins. The blood of Christ is the price paid not only meritoriously—but efficaciously for all those who believe. This being the 'blood of God' (Acts 20:28), justice is fully satisfied and cannot condemn those for whom this blood was shed, and to whom it is applied. Jesus Christ was a substitute. He stood bound for every child of God as a surety. He said to justice, 'Have patience with them and I will pay you all', so that the believer cannot be liable to wrath. God will not require the debt twice, both of the surety and the debtor (Romans 3:24, 26). God is not only merciful in pardoning his children—but righteous, 'He is just to forgive' (1 John 1:9). It is an act of God's equity and justice—to spare the sinner when he has been satisfied in the surety.

A damnatory sentence cannot pass upon the children of God, because they are so God's children, as also they are Christ's spouse (Canticles 4:11). There is a marriage union between Christ and the saints. Every child of God is a part of Christ. Now, shall a member of Christ perish? A child of God cannot perish—unless Christ perishes. Jesus Christ who is the Husband, is the Judge, and will he condemn his own spouse?

Every child of God is transformed into the likeness of Christ. He has the same Spirit, the same judgment, the same will. He is a living picture of Christ. As Christ bears the saints' names upon his breast, so they bear his image upon their hearts (Galatians 4:19). Will Christ allow his own image to be destroyed? Theodosius counted them traitors, who defaced his image. Christ will not let his image in believers be defaced and rent. He will not endure to see his own picture take fire. The sea has not only stinking carrion—but jewels thrown into it—but none of God's jewels shall ever be thrown into the dread sea of hell.

If God's children could be capable of final perishing, then pardon of sin is no privilege. The Scripture says, 'Blessed is he whose transgression is forgiven' (Psalm 32:1). But what blessedness is there in having sin forgiven, if afterwards a final and damnatory sentence should pass upon the heirs of promise? What is a man the better for the king's pardon—if he were condemned after he were pardoned?

If the children of God should be finally disinherited, then the Scripture could not be fulfilled which tells us of glorious rewards. 'Truly there is a reward for the righteous' (Psalm 58:11). God sweetens his commands with promises. He ties duty and reward together. One part of the Word carries duty in it, and another part of the Word carries reward. Now if the adopted of God should eternally miscarry, what reward is there for the righteous? And Moses was deceived, in looking to the 'recompense of the reward' (Hebrews 11:26). And so by consequence there would be a door opened to despair.

By all which it appears that the children of God cannot be disinherited or reprobated. If they should lose eternal happiness—then Christ would lose his purchase and would die in vain.

Thus we have seen the glorious privileges of the children of God. What an encouragement is here to true religion! How may this tempt men to turn godly! Can the world vie with a child of God? Can the world give such privileges as these? Can the world do that for you, which God does for his children? Can it give you pardon of sin and eternal life? Is not godliness gain? What is there in sin that men should love it? The work of sin is drudgery—and the wages death! Those who see more in sin, than in the privileges of adoption—let them go on and have their ears bored to the devil's service!

Exhortations

1. There is a bill of indictment against those who declare to the world they are not the children of God—all profane people. These have damnation written upon their forehead.

Scoffers at religion. It were blasphemy to call these the children of God. Will a true child jeer at his Father's picture?

Drunkards, who drown reason and stupefy conscience. These declare their sin as Sodom! They are children indeed—but 'cursed children!' (2 Peter 2:14).

2. Exhortation to believers, which consists of two branches.

[1] Let us prove ourselves to be the children of God.

[2] Let us carry ourselves as the children of God.

[1] Let us prove ourselves to be the children of God. There are many false and unscriptural evidences.

Says one, 'The minister thinks me to be godly, and can he be mistaken?'

Others can but see the outward carriage and deportment. If that is fair, the minister may by the rule of charity, judge well of you. But what does God say? He is your judge. Are you a saint in God's calendar? It is a poor thing to have an applauding world—and an accusing God.

'Oh but,' says another, 'I hope I am a child of God; I love my heavenly Father.'

Why do you love God? Perhaps because God gives you food and wine. This is a mercenary love, a love to yourself more than to God. You may lead a sheep all the field over with a bunch of hay in your hand—but throw away the hay, now the sheep will follow you no longer. So the squint-eyed hypocrite loves God only for the provender. When this fails, his affection fails too.

But leaving these vain and false evidences of adoption, let us enquire for a sound evidence. The main evidence of adoption is sanctification. Search, O Christian, whether the work of sanctification has passed upon your soul! Is your understanding sanctified to discern the things which are excellent? Is your will sanctified to embrace heavenly objects? Do you love where God loves—and hate where God hates? Are you a holy person? This argues the heart of a child of God. God will never reject those who have his image and superscription upon them!

[2] Let us walk as befits the children of God, and let us deport ourselves as the children of the holy God.

Let us walk as the children of God, in OBEDIENCE. 'As obedient children' (1 Peter 1:14). If a stranger bids a child to do a thing, he regards him not. But if his father commands—he presently obeys. Obey God out of love, obey him readily, obey every command. If he bids you to part with your bosom-sin, leave and loathe it. 'I set cups and jugs of wine before them and invited them to have a drink, but they refused. "No," they said. "We don't drink wine, because Jehonadab son of Recab, our ancestor, gave us this command—You and your descendants must never drink wine.' (Jeremiah 35:5, 6). Thus when Satan and your own heart would be tempting you to a sin and set cups of wine before you, refuse to drink. Say, 'My heavenly Father has commanded me not to drink!' Hypocrites will obey God in some things which are consistent either with their credit or profit—but in other things they desire to be excused. Like Esau who obeyed his father in bringing him venison, because probably he liked the sport of hunting—but refused to obey him in a business of greater importance, namely, in the choice of his wife.

Let us walk as the children of God, in HUMILITY. 'Be clothed with humility' (1 Peter 5:5). Humility is a lovely garment. Let a child of God look at his face every morning in the looking-glass of God's Word and see his sinful spots. This will make him walk humbly all the day after. God cannot endure to see his children grow proud. He allows them to fall into sin, as he did Peter, that their plumes of pride may fall off, and that they may walk humbly.

Let us walk as the children of God, in SOBRIETY. 'But let us who are of the day be sober' (1 Thessalonians 5:8). God's children must not do as others. They must be sober.

Our speech must be sober—not rash, not unfitting. 'Let your speech be seasoned with salt' (Colossians 4:6). Grace must be the salt which seasons our words and makes them savory. Our words must be solid and weighty, not feathery. God's children must speak the language of Canaan. Many pretend to be God's children—but their speech betrays them. Their lips do not drop as a honeycomb—but are like the sink, where all the filth of the house is carried out.

The children of God must be sober in their opinions; hold nothing but what a sober man would hold. 'Error,' as Basil says, 'is a spiritual intoxication, a kind of frenzy.' If Christ were upon the earth again, he would have patients enough. There are an abundance of spiritual lunatics among us which need healing.

The children of God must be sober in their attire. 'Don't be concerned about the outward beauty that depends on fancy hairstyles, expensive jewelry, or beautiful clothes. You should be known for the beauty that comes from within, the unfading beauty of a gentle and quiet spirit, which is so precious to God' (1 Peter 3:3-4). God's children must not be conformed to the world (Romans 12:2). It is not for God's children to do as others, taking up every fashion. What is a naked breast but a looking-glass in which you may see a vain heart? Walk soberly.

Let us walk as the children of God, in our LABORS. We must be diligent in our calling. Religion does not seal warrants to idleness. It was Jerome's advice to his friend, to be always well employed. 'Six days shall you labor'. God sets all his children to work. They must not be like the 'lilies which neither toil nor spin'. Heaven indeed is a place of rest. 'They rest from their labors' (Revelation 14:13). There the saints shall lay aside all their working tools, and take the harp and violin—but while we are here, we must labor in a calling. God will bless our diligence, not our laziness.

Let us walk as the children of God, in MAGNANIMITY and courage. The saints are highborn. They are of the true blood-royal, born of God. They must do nothing sneakingly or sordidly. They must not fear the faces of men. As said that brave-spirited Nehemiah, 'Shall such a man as I flee?' (Nehemiah 6:11) so should a child of God say, Shall I be afraid to do my duty? Shall I unworthily comply and prostitute myself to the lusts and desires of men? The children of the most High should do nothing to stain or dishonor their noble birth. A king's son scorns to do anything that is below him.

Let us walk as the children of God, in SANCTITY (1 Peter 1:16). Holiness is the diadem of beauty. In this let us imitate our heavenly Father. A debauched child is a disgrace to his father. There is nothing which more casts a reflection on our heavenly Father, than the unholy lives of such as profess themselves his children. What will others say? 'Are these the children of the holy God? Can God be their Father?' 'The world blasphemes the name of God because of you' (Romans 2:24). Oh let us do nothing unworthy of our heavenly Father.

Let us walk as the children of God, in CHEERFULNESS. 'Why should the son of a king look so dejected morning after morning?' (2 Samuel 13:4). Why do the children of God walk so pensively? Are they not 'heirs of heaven'? Perhaps they may meet with hard usage in the world—but let them remember they are the seed-royal, and are of the family of God. Suppose a man were in a strange land, and should meet there with unkind usage—yet he rejoices that he has a great estate in his own country. Just so, should the children of God comfort themselves with this, though they are now in a strange country—yet they have a title to the Jerusalem above; and though sin at present hangs about them (for they still have some relics of their disease) yet shortly they shall get rid of it. At death they shall shake off this viper!

Let us walk as the children of God, in holy LONGINGS and expectations. Children are always longing to be at home. 'Meanwhile we groan, longing to be clothed with our heavenly dwelling.' (2 Corinthians 5:2). There is bread enough in our Father's house. How should we long for home! Death carries a child of God to his Father's house! Paul desired 'to depart and be with Christ, which is better by far!' It is comfortable dying, when by faith we can resign up our souls into our Father's hands. 'Father, into your hands I commend my spirit' (Luke 23:46).

Concerning Persecution

"Blessed are those who are persecuted for righteousness sake; for theirs is the kingdom of heaven." Matthew 5:10

We are now come to the last beatitude: 'Blessed are those who are persecuted . . '. Our Lord Christ would have us reckon the cost. 'Which of you intending to build a tower sits not down first and counts the cost, whether he have enough to finish it?' (Luke 14:28). Religion will cost us the tears of repentance and the blood of persecution. But we see here a great encouragement that may keep us from fainting in the day of adversity. For the present, blessed; for the future, crowned.

The words fall into two general parts.

1. The condition of the godly in this life: 'They are persecuted'.

2. Their reward after this life: 'Theirs is the kingdom of heaven'.

I shall speak chiefly of the first, and wind in the other in the application. The observation is that true godliness is usually attended with persecution. 'We must through much tribulation enter into the kingdom of God' (Acts 14:22). 'The Jews stirred up the chief men of the city and raised persecution against Paul . . .' (Acts 13:50). Luther makes persecution the very definition of a Christian. Though Christ died to take away the curse from us—yet not to take away the cross from us. Those stones which are cut out for a building are first under the saw and hammer—to be hewed and squared. The godly are called 'living stones' (1 Peter 2:5). And they must be hewn and polished by the persecutor's hand, that they may be fit for the heavenly building.

The saints have no charter of exemption from trials. Though they live ever so meek, merciful, pure in heart—their piety will not shield them from sufferings. They must hang their harp on the willows and take the cross. The way to heaven is by way of thorns and blood. Though it be full of roses in regard of the comforts of the Holy Spirit—yet it is full of thorns in regard of persecutions. Before Israel got to Canaan, a land flowing with milk and honey, they must go through a wilderness of serpents and a Red Sea. So the children of God in their passage to the holy land must meet with fiery serpents and a red sea of persecution. It is a saying of Ambrose, 'There is no Abel, but has his Cain.' Paul fought with beasts at Ephesus (1 Corinthians 15:32). Set it down as a maxim—if you will follow Christ, you must see the swords and staves. 'Yes, and everyone who wants to live a godly life in Christ Jesus will suffer persecution.' (2 Timothy 3:12). Put the cross in your creed. For the amplification of this, there are several things we are to take cognizance of.

1. What is meant by persecution.

2. The several kinds of persecution.

3. Why there must be persecution.

4. The chief persecutions are raised against the ministers of Christ.

5. What that persecution is, which makes a man blessed.

1. What is meant by persecution? The Greek word 'to persecute', signifies 'to vex and molest', sometimes 'to prosecute another', to 'arraign him at the bar', and 'to pursue him to the death'. A persecutor is a 'pricking briar' (Ezekiel 28:24); therefore the church is described to be a 'lily among thorns' (Canticles 2:2).

2. What are the several kinds of persecution? There is a twofold persecution; a persecution of the hand; a persecution of the tongue.

1. A persecution of the HAND. 'Which of the prophets have not your fathers persecuted?' (Acts 7:52). 'For your sake we are killed all the day long' (Romans 8:36; Galatians 4:29). This I call a bloody persecution, when the people of God are persecuted with fire and sword. So we read of the ten persecutions in the time of Nero, Domitian, Trajan etc.; and of the Marian persecution. England for five years drank a cup of blood, and lately Christians in Bohemia have been scourged to death with the rod of the persecutor. God's Church has always, like Abraham's ram, been tied in a bush of thorns.

2. The persecution of the TONGUE, which is twofold.

[1] Reviling. This few think of or lay to heart—but it is called in the text, persecution. 'When men shall revile you and persecute you'. This is tongue persecution. 'His words were drawn swords' (Psalm 55:21). You may kill a man as well in his name, as in his person. A good name is as 'precious ointment' (Ecclesiastes 7:1). A good conscience and a good name is like a gold ring set with a rich diamond. Now to smite another by his name, is by our Savior called persecution. Thus the primitive Christians endured the persecution of the tongue. 'They had trial of cruel mockings' (Hebrews 2:36). David was 'the song of the drunkards' (Psalm 69:12). They would sit on their ale-bench and jeer at him. How frequently do the wicked cast out the squibs of reproach at God's children: 'These are the holy ones!' Little do they think what they do. They are now doing Cain's work! They are persecuting.

[2] Slandering. So it is in the text: 'When they shall persecute you and say all manner of evil against you falsely'. Slandering is tongue persecution. Thus Paul was slandered in his doctrine. Report had it that he preached, 'Men might do evil that good might come of it' (Romans 3:8). Thus Christ who cast out devils—was charged to have a devil (John 8:48). The primitive Christians were falsely accused for killing their children, and for incest. 'They laid to my charge things that I knew not' (Psalm 35:11)

Let us take heed of becoming persecutors. Some think there is no persecution but fire and sword. Yes, there is persecution of the tongue. There are many of these persecutors nowadays, who by a devilish chemistry can turn gold into dung—the precious names of God's saints into reproach and disgrace! There have been many punished for clipping of coin. Of how much sorer punishment shall they be thought worthy, who clip the names of God's people to make them weigh lighter!

3. WHY there must be persecution. I answer for two reasons.

1. In regard of GOD: his decree and his design.

God's DECREE: 'We are appointed 'hereunto' (1 Thessalonians 3:3). Whoever brings the suffering—God sends it! God bade Shimei curse. Shimei's tongue was the arrow—but it was God who shot it!

God's DESIGN. God has a twofold design in the persecutions of his children.

[1] TRIALS. 'Many shall be tried' (Daniel 12:10). Persecution is the touchstone of sincerity. It discovers true saints from hypocrites. Unsound hearts look good in prosperity—but in time of persecution fall away (Matthew 13:20, 21). Hypocrites cannot sail in stormy weather. They will follow Christ to Mount Olivet—but not to Mount Calvary. Like green timber they shrink in the scorching sun of persecution. If trouble arises, hypocrites will rather make Demas their choice than, Moses their choice. They will prefer thirty pieces of silver before Christ. God will have persecutions in the world to make a discovery of men. Suffering times are sifting times. 'When I am tried I shall come forth as gold' (Job 23:10). Job had a furnace-faith. A Christian of right breed (who is born of God), whatever he loses, will 'hold fast his integrity' (Job 2:3). Christ's true disciples will follow him upon the water.

[2] PURITY. God lets his children be in the furnace that they may be 'partakers of his holiness' (Hebrews 12:10). The cross is cleansing. It purges out pride, impatience, love of the world. God washes his people in bloody waters to get out their spots and make them look white (Daniel 12:10). 'I am black—but lovely' (Canticles 1:5). The torrid zone of persecution made the spouse's skin black—but her soul lovely. See how differently afflictions work upon the wicked and godly. They make the wicked worse; they make the godly better. Take a cloth that is rotten. If you scour and rub it, it frets and tears; but if you scour a piece of plate, it looks brighter. When afflictions are upon the wicked, they fret against God and tear themselves in impatience—but when the godly are scoured by these, they look brighter.

2. There will be persecutions in regard of the enemies of the church. These vultures prey upon God's doves. The church has two sorts of enemies.

Open enemies. The wicked hate the godly. There is 'enmity between the seed of the woman and the seed of the serpent' (Genesis 3:15). As in nature there is an antipathy between the elephant and the dragon; and as vultures have an antipathy against sweet smells; so in the wicked there is an antipathy against the people of God. They hate the sweet perfumes of their graces. It is true the saints have their infirmities—but the wicked do not hate them for these—but for their holiness, and from this hatred arises open violence. The thief hates the light, therefore would blow it out.

Secret enemies, who pretend friendship but secretly raise persecutions against the godly. Such are hypocrites and heretics. Paul calls them 'false brethren' (2 Corinthians 11:26). The church complains that her own sons had vexed her (Canticles 1:6). That is, those who had been bred up in her bosom and pretended religion and sympathy, these false friends vexed her. The church's enemies are those 'of her own house'. Such as are open pretenders, but secret opposers of the faith, are ever worst. They are the vilest and basest of men, who hang forth Christ's colors—yet fight against him.

4. The fourth particular, is that the chief persecutions are raised against the ministers. Our Lord Christ turns himself directly to the apostles whom he was ready to commission and send abroad to preach: 'Blessed are you when men shall persecute you' (verse 11). 'So persecuted they the prophets before you' (verse 12). 'Take, my brethren, the prophets for an example of suffering affliction' (James 5:10). No sooner is any man a minister—but he is part martyr. The ministers of Christ are his chosen vessels. Now as the best vessel of gold and silver passes through the fire, so God's chosen vessels pass often through the fire of persecution. Ministers must expect an alarum.

Peter knew how 'to cast the net on the right side of the ship', and at one sermon he converted three thousand souls. Yet neither the divinity of his doctrine nor the sanctity of his life could exempt him from persecution. 'When you shall be old, another shall gird you, and carry you where you would not'. It alludes to his suffering death for Christ. He was (says Eusebius) bound with chains and afterwards crucified at Jerusalem with his head downwards.

Paul, a holy man, who is steeled with courage, and fired with zeal, as soon as he entered into the ministry 'bonds and persecutions awaited him' (Acts 9:16; 20:23). He was made up of sufferings. 'I am ready to be offered up' (2 Timothy 4:6). He alludes to the drink offerings wherein the wine or blood used in sacrifice was poured out, thereby intimating by what manner of death he would glorify God; not by being sacrificed in the fire—but by pouring out his blood, which was when he was beheaded. And that it might seem no strange thing for God's ministers to be under the heat and rage of persecution, Stephen puts the question, 'Which of the prophets have not your fathers persecuted?' (Acts 7:52). Ignatius was torn with wild beasts. Cyprian and Polycarp were martyred. Maximus, the emperor gave charge to his officers to put none to death but the governors and pastors of the Church.

The reasons why the storm of persecution has chiefly fallen upon the ministers are:

1. They have their corruptions as well as others, and lest they should be lifted up 'through the abundance of revelation', God lets loose some 'messenger of Satan' to vex and persecute them. God sees they have need of the flail to thresh off their husks. The fire which God puts them into, is not to consume, but to refine them.

2. The ministers are Christ's ensign-bearers. They are the captains of the Lord's army, therefore they are the most shot at. 'I am set for the defense of the gospel' (Philippians 1:17). The Greek word here used alludes to a soldier that is set in the forefront of the battle and has all the bullets flying about his ears. The minister's work is to preach against men's sins, which are as dear to them as their right eye—and they cannot endure this. Every man's sin is his king to which he yields love and subjection. Now as Pilate said, 'Shall I crucify your king?' Men will not endure to have their king-sin crucified. This then being the work of the ministry—to divide between men and their lusts, to part these two old friends—it is no wonder that it meets with so much opposition. When Paul preached against Diana, all the city was in an uproar. We preach against men's Dianas, those sins which bring them in pleasure and profit—this causes an uproar.

3. From the malice of Satan. The ministers of Christ come to destroy his kingdom, therefore the old serpent will spit all his venom at them. If we tread upon the devil's head, he will bite us by the heel. The devil sets up several forts and garrisons in men's hearts—pride, ignorance, unbelief. Now the weapons of the ministry beat down these strongholds (2 Corinthians 10:4). Therefore Satan raises his militia, all the force and power of hell against the ministry. The kingdom of Satan is a 'kingdom of darkness' (Acts 26:18; Revelation 16:10), and God's ministers are called the 'light of the world' (Matthew 5:14). They come to enlighten those who sit in darkness. This enrages Satan. Therefore he labors to eclipse the lights, to pull down the stars—that his kingdom of darkness may prevail. The devil is called a lion (1 Peter 5:8). The souls of people are the lion's prey. The ministers' work is to take away this prey from this lion. Therefore how will he roar upon them, and seek to destroy them!

[1] It shows us what a work the ministry is; though full of dignity—yet full of danger. The persecution of the tongue is the most gentle persecution can be expected. 'It is not possible' (says Luther) 'to be a faithful preacher and not to meet with trials and oppositions.'

[2] It shows the corruption of men's nature since the fall. They are their own enemies. They persecute those who come to do them most good. What is the work of the ministry, but to save men's souls from hell? to pull them as 'brands out of the fire'. Yet worldly men are angry at this. We do not hate the physician who brings such a remedy as makes us nauseated, because it is to make us well; nor the surgeon who lances the flesh, because it is in order to a cure. Why then should we quarrel with the minister? What is our work but to bring men to heaven? 'We are ambassadors for Christ . . .' (2 Corinthians 5:20). We would have a peace made up between you and God; yet this is the folly of depraved nature, to requite evil for good.

Aristoxenus used to moisten his flowers with wine, honey, and perfumes that they might not only smell more fragrantly but put forth more fruit. So should we do with our ministers. Give them wine and honey. Encourage them in their work that they might act more vigorously. But instead of this we give them gall and vinegar to drink. We hate and persecute them. Most deal with their ministers as Israel did with Moses. He prayed for them and wrought miracles for them—yet they were continually quarreling with him and sometimes ready to take away his life.

[3] If the fury of the world is against the ministers, then you who fear God had need pray much for them. 'Pray for us, that the Word of the Lord may have free course, and that we may be delivered from unreasonable and wicked men.' (2 Thessalonians 3:1, 2). People should pray for their ministers that God would give them wisdom of the serpent—that they may not betray themselves to danger by indiscretion; and the boldness of the lion—that they may not betray the truth by fear.

5. What that suffering persecution is, which makes a man blessed.

1. I shall show what that suffering is, which will NOT make us blessed.

[1] That is not Christian suffering, when we pull a cross upon ourselves. There is little comfort in such suffering. Augustine speaks of some in his time who were called Circumcellions, who out of a zeal for martyrdom, would run themselves into sufferings. These were accessory to their own death, like King Saul who fell upon his own sword. We are bound by all lawful means to preserve our own lives. Jesus Christ did not suffer until he was called to it. Suspect that to be a temptation, which bids us cast ourselves down into sufferings. When men through rashness run themselves into trouble, it is a cross of their own making and not of God's laying upon them.

[2] That is not Christian suffering, when we suffer for our offences. 'Let none of you suffer as an evildoer' (1 Peter 4:15). 'We indeed suffer justly' (Luke 23:41). I am not of Cyprian's mind that the thief on the cross suffered as a martyr. No! he suffered as an evildoer! Christ indeed took pity on him and saved him. He died a saint—but not a martyr. When men suffer by the hand of the magistrate for their uncleanness, blasphemies etc., these do not suffer persecution—but execution. They die not as martyrs—but as malefactors. They suffer evil—for being evil.

[3] That is not Christian suffering, when they suffer, out of sinister respects, to be cried up as head of a party, or to keep up a faction. The apostle implies that a man may give his body to be burned—yet go to hell (1 Corinthians 13:3). Ambitious men may sacrifice their lives to purchase fame. These are the devil's martyrs.

2. What that suffering persecution is, which will make us blessed, and shall wear the crown of martyrdom.

[1] We suffer as a Christian, when we suffer in a good cause. So it is in the text. 'Blessed are those who suffer for righteousness sake'. It is the cause which makes a martyr. When we suffer for the truth and espouse the quarrel of true religion, this is to suffer for righteousness' sake. 'For the hope of Israel, I am bound with this chain' (Acts 28:20).

[2] We suffer as a Christian, when we suffer with a good conscience. A man may have a good cause—and a bad conscience. He may suffer for 'righteousness sake'—yet he himself be unrighteous. Paul, as he had a just cause, so he had a pure conscience. 'I have lived in all good conscience to this day' (Acts 23:1). Paul kept a good conscience to his dying day. It has made the saints go as cheerfully to the stake—as if they had been going to a crown. See to it that there is no flaw in conscience. A ship that is to sail upon the waters must be preserved from leaking. When Christians are to sail on the waters of persecution, let them take heed there be no leak of guilt in their conscience. He who suffers (though it is in God's own cause) with a bad conscience, suffers two hells; a hell of persecution, and a hell of damnation.

[3] We suffer as a Christian, when we have a good call. 'You shall be brought before kings . . .' (Matthew 10:18). There is no question but a man may so far consult for his safety that if God by his providence opens a door, he may flee in time of persecution (Matthew 10:23). But when he is brought before kings, and the case is such that either he must suffer, or the truth must suffer—here is a clear call to suffering, and this is reckoned for martyrdom.

[4] We suffer as a Christian, when we have good ends in our suffering, namely, that we may glorify God, set a seal to the truth, and show our love to Christ. 'You shall be brought before kings for my sake' (Matthew 10:18). The primitive Christians burned more in love, than in fire. When we look at God in our sufferings and are willing to make his crown flourish, though it be in our ashes—this is that suffering which carries away the garland of glory.

[5] When we suffer with Christian virtues. 'If any man suffers as a Christian, let him not be ashamed' (1 Peter 4:16). To suffer as a Christian is to suffer with such a spirit as becomes a Christian, which is:

When we suffer with patience. 'Take, my brethren, the prophets for an example of suffering affliction and of patience' (James 5:10). A Christian must not repine but say, 'Shall I not drink the cup' of martyrdom which my Father has given me? There should be such a spirit of meekness in a Christian's suffering, that it should be hard to say which is greater—his persecution or his patience. When Job had lost all, he kept the breastplate of innocence and the shield of patience. An impatient martyr is a contradiction.

To suffer as Christians is when we suffer with courage. Courage is a Christian's armor. It steels and animates him. The three Hebrew children, or rather the three champions, were of brave heroic spirits. They do not say to the king, 'We ought not to serve your gods'—but 'We will not!' (Daniel 3:18). Neither Nebuchadnezzar's music nor his furnace could alter their resolution. Tertullian was called an adamant, for his invincible courage. Holy courage makes us (as one of the fathers says) 'have such faces of brass that we are not ashamed of the cross'. This is to suffer as Christians, when we are meek yet resolute. The more the fire is blown—the more it flames. So it is with a brave-spirited Christian. The more opposition he meets with—the more zeal and courage flames forth.

To suffer as Christians is to suffer with cheerfulness. Patience is a bearing the cross; cheerfulness is a taking up the cross. Christ suffered for us cheerfully. His death was a freewill offering (Luke 12:50). He thirsted to drink of that cup of blood! Such must our sufferings be for Christ. Cheerfulness perfumes suffering and makes it the sacrifice of a sweet-smelling savor to God. Thus Moses suffered cheerfully. 'Moses, when he was come to years, chose to suffer affliction with the people of God,rather than to enjoy the pleasures of sin for a season' (Hebrews 11:24, 25). Observe: 'When he was come to years': It was no childish act. It was when he was of years of discretion. 'He chose to suffer affliction.' Suffering was not so much his task—as his choice. The cross was not so much imposed—as embraced. This is to suffer as Christians, when we are volunteers; we take up the cross cheerfully, nay, joyfully. 'They departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name' (Acts 5:41). Or as it is more emphatic in the original, 'They rejoiced that they were so far graced as to be disgraced for the name of Christ'. Tertullian says of the primitive Christians, that they took more comfort in their sufferings than in their deliverance. And indeed well may a Christian be joyful in suffering, because it is a great favor when God honors a man to be a witness to the truth. Christ's marks in Paul's body were prints of glory. The saints have worn their sufferings as ornaments. Ignatius' chains were his jewels. Never have any princes been so famous for their victories, as the martyrs for their sufferings.

We suffer as Christians when we suffer and pray for our persecutors. 'Love your enemies, do good to those who hate you,

28 bless those who curse you, pray for those who mistreat you' (Luke 6:27-28).

There are two reasons why we should pray for our persecutors.

Because our prayers may be a means to convert them. Stephen prayed for his persecutors: 'Lord, lay not this sin to their charge' (Acts 7:60). And this prayer was effectual to some of their conversions. Augustine says that the church of God was indebted to Stephen's prayer for all that benefit which was reaped by Paul's ministry.

We should pray for our persecutors because they do us good, though against their will. They shall increase our reward. Every reproach shall add to our glory. Every injury shall serve to make our crown heavier. As Gregory Nazianzen speaks in one of his orations, Every stone which was thrown at Stephen was a precious stone which enriched him and made him shine brighter in the kingdom of heaven.

Thus have I shown what that suffering is, which makes us blessed, and shall wear the crown of martyrdom.

1. It shows us what the nature of Christianity is, namely, sanctity joined with suffering. A true saint carries Christ in his heart—and the cross on his shoulders. 'All who will live godly in Christ Jesus shall suffer persecution' (2 Timothy 3:12). Christ and his cross are never parted. It is too much for a Christian to have two heavens, one here and another hereafter. Christ's kingdom on earth is the kingdom of the cross. What is the meaning of the shield of faith, the helmet of hope, the breastplate of patience—but to imply that we must encounter sufferings? It is one of the titles given to the church, 'afflicted' (Isaiah 54:11). Persecution is the legacy bequeathed by Christ to his people. 'In the world you shall have tribulation' (John 16:33). Christ's spouse is a lily among thorns. Christ's sheep must expect to lose their golden fleece. This the flesh does not like to hear of. Therefore Christ calls persecution 'the cross' (Matthew 16:24). It is cross to flesh and blood. We are all for reigning. 'When will you restore the kingdom again to Israel?' (Acts 1:6). But the apostle tells of suffering before reigning. 'If we suffer—we shall also reign with him' (2 Timothy 2:12). How loath is corrupt flesh to put its neck under Christ's yoke, or stretch itself upon the cross!

True religion gives no charter of exemption from suffering. To have two heavens is more than Christ had. Was Christ crowned with thorns—and do we think to be crowned with roses! 'Don't be surprised at the fiery trials you are going through, as if something strange were happening to you' (1 Peter 4:12). If we are God's gold, it is not strange to be cast into the fire. Some there are, who picture Erasmus as half in heaven and half out. Methinks it represents a Christian in this life. In regard of his inward consolation—he is half in heaven. In regard of his outward persecution—he is half in hell.

2. See hence that persecutions are not signs of God's anger or fruits of the curse, for 'blessed are those who are persecuted'. If they are blessed who die in the Lord, are they not blessed who die for the Lord? We are very apt to judge them hated and forsaken of God, who are in a suffering condition. 'If you are the Son of God, come down from the cross' (Matthew 27:40).The Jews made a question of it. They could hardly believe Christ was the Son of God when he hung upon the cross. Would God let him be reproached and forsaken—if he were the Son of God? When the barbarians saw the viper on Paul's hand, they thought he was a great sinner. 'No doubt this man is a murderer' (Acts 28:4). So when we see the people of God afflicted and the viper of persecution fastens upon them, we are apt to say, 'These are greater sinners than others, and God does not love them.' This is for lack of judgment. 'Blessed are those who are persecuted'. Persecutions are pledges of God's love, badges of honor (Hebrews 12:7). In the sharpest trial, there is the sweetest comfort. God's fanning his wheat, is but to make it purer.

1. It reproves such as would be thought good Christians, but will not suffer persecution for Christ's sake. Their care is not to take up the cross—but to avoid the cross. 'When trouble or persecution comes because of the word, he quickly falls away' (Matthew 13:21). There are many professors who will suffer nothing for him. These may be compared to the crystal which looks like diamond until it comes to the hammering, then it breaks. Many, when they see the palm-branches and garments spread, cry 'Hosanna!' to Christ—but if the swords and staves appear, then they slink away. It is to be feared there are some among us, who, if persecutions should come, would rather make Demas' choice—than Moses' choice, and would study rather to keep their skin whole—than their conscience pure. Erasmus highly extolled Luther's doctrine—but when the Emperor threatened all who should favor Luther's cause, he unworthily deserted it. Hypocrites will sooner renounce Christ, than take up the cross. If ever we should show ourselves Christians to purpose, we must with Peter throw ourselves upon the water to come to Christ. He who refuses to suffer, let him read over that sad scripture, 'Whoever shall deny me before men, him will I also deny before my Father which is in heaven' (Matthew 10:33).

2. It reproves them who are the opposers and persecutors of the saints. How great is their sin! They resist the Holy Spirit. 'You always resist the Holy Spirit! Which of the prophets have your not fathers persecuted?' (Acts 7:51, 52). Persecutors offer affront to Christ in heaven. They tread his jewels in the dust, touch the apple of his eye, and pierce his sides. 'Saul, Saul, why persecute you me?' (Acts 9:4). When the foot was trodden on, the head cried out. As the sin is great, so the punishment shall be proportionable. 'Because they poured out the blood of the saints and the prophets, You also gave them blood to drink; they deserve it!' (Revelation 16:6). Will not Christ avenge those who die in this quarrel?

1. Let it exhort Christians to think beforehand and make account of sufferings. This reckoning beforehand can do us no hurt; it may do us much good.

[1] The fore-thoughts of suffering will make a Christian very serious. The heart is apt to be feathery and frothy. The thoughts of suffering persecution would solidify it. Why am I thus light? Is this a posture fit for persecution? Christians grow serious in the casting up their spiritual accounts. They reckon what religion must cost them, and may cost them. It must cost them the blood of their sins. It may cost them the blood of their lives.

[2] The fore-thoughts of persecution will be as sauce to season our delights, that we do not surfeit upon them. How soon may there be an alarum sounded? How soon may the clouds drop blood? The thoughts of this would take off the heart from the immoderate love of the creature. Our Savior at a great feast breaks out into mention of his death. 'She has prepared this against my burial' (Mark 14:8). So the fore-thoughts of persecution would be an excellent antidote against a surfeit.

[3] The fore-thoughts of sufferings would make them lighter when they come. The suddenness of an evil adds to the sadness. This was ill news to the fool in the gospel, 'This night shall your soul be required of you' (Luke 12:20). This will be an aggravation of Babylon's miseries: 'Her plagues shall come in one day' (Revelation 18:8). Not that antichrist shall be destroyed in a day—but ('in a day') that is, suddenly. The blow shall come unawares, when he does not think of it. The reckoning beforehand of suffering, alleviates and shakes off the edge of it when it comes. Therefore Christ, to lighten the cross, still forewarns his disciples of sufferings that they might not come unlooked for (John 16:33; Acts 1:7).

[4] Fore-thoughts of persecution would put us in mind of getting our armor ready. It is dangerous as well as imprudent, to have all to seek when the trial comes—as if a soldier should have no weapons when the enemy is in the field. He who reckons upon persecution will be in a ready posture for it. He will have the shield of faith and the sword of the Spirit ready, that he may not be surprised unawares.

Let us prepare for persecution. A wise pilot in a calm, will prepare for a storm. God knows how soon persecution may come. There seems to be a cloud of blood hanging over the nation.

How shall we prepare for sufferings? Do three things.

1. Be people rightly qualified for suffering.

2. Avoid those things which will hinder suffering.

3. Promote all helps to suffering.

1. Labor to be people rightly qualified for suffering. Be righteous people. That man who would suffer 'for righteousness sake' must himself be righteous. I mean evangelically righteous. In particular I call him righteous:

[1] A righteous person breathes after holiness (Psalm 119:5). Though sin cleaves to his heart—yet his heart does not cleave to sin. Though sin has an alliance—yet no allowance. 'I do the very thing I hate!' (Romans 7:15). A godly man hates the sin to which Satan most tempts and his heart most inclines (Psalm 119:128).

[2] A righteous person is one who makes God's grace his center. The glory of God is more worth than the salvation of all men's souls. He who is divinely qualified, is so zealously ambitious for God's glory, that he does not care what he loses, so long God may be a gainer. He prefers the glory of God before credit, estate, relations. It was the speech of Kiliaz, that blessed martyr, 'Had I all the gold in the world to dispose of, I would give it to live with my family (though in prison)—yet Jesus Christ is dearer to me than all.'

[3] A righteous person is one who values the jewel of a good conscience at a high rate. Good conscience is a saint's festival, his music, his paradise, and he will rather hazard anything than violate his conscience. They say of the Irish, if they have a good scimitar, a warlike weapon—that they had rather take a blow on their arm than their scimitar should be hurt. To this I may compare a good conscience. A good man had rather sustain hurt in his body or estate than his conscience should be hurt. He had rather die than violate the virginity of his conscience. Such a man as this is evangelically righteous, and if God calls him to it—he is fit to suffer.

2. Avoid those things which will hinder suffering.

[1] The love of the world. God allows us the use of the world (1 Timothy 6:7, 8). But take heed of the love of it. He who is in love with the world will be out of love with the cross. 'Demas has forsaken me, having loved this present world' (2 Timothy 4:10). He not only forsook Paul's company but his doctrine. The love of the world chokes our zeal. A man wedded to the world will for thirty pieces of silver betray Christ and his cause. Let the world be as a loose garment that you may throw off at pleasure. Before a man can die for Christ—he must be dead to the world. Paul was crucified to the world (Galatians 6:14). It will be an easy thing to die, when we are already dead in our affections.

[2] Carnal fear. There is a twofold fear:

A FILIAL fear, when a man fears to displease God. When he fears he should not hold out, this is a good fear. 'Blessed is he who fears always'. If Peter had feared his own heart better, and said, 'Lord Jesus, I fear I shall forsake you; Lord strengthen me'; doubtless Christ would have kept him from falling.

There is a COWARDLY fear, when a man fears danger more than sin, when he is afraid to be godly; this fear is an enemy to suffering. God proclaimed that those who were fearful should not go to the wars (Deuteronomy 20:8). The fearful are unfit to fight in Christ's wars. A man possessed with fear does not consult what is best—but what is safest. If he may save his estate, he will snare his conscience. 'In the fear of man, there is a snare' (Proverbs 29:25). Fear made Peter deny Christ, Abraham equivocate, David pretend to be mad. Fear will put men upon sinful courses. Fear makes sin appear little, and suffering great. The fearful man sees double. He looks upon the cross through his microscope, and it appears twice as big as it is. Fear argues sordidness of spirit. It will put one upon things most ignoble and unworthy. A fearful man will vote against his conscience. Fear enfeebles. It is like the cutting off Samson's locks. Fear melts away the courage. 'Their hearts melt because of you' (Joshua 2:9). And when a man's strength is gone he is very unfit to carry Christ's cross. Fear is the root of apostasy. Spira's fear made him abjure and recant his religion.

Fear hurts one more than the adversary. It is not so much an enemy outside the castle, as a traitor within, which endangers it. It is not so much sufferings without, as traitorous fear within, which undoes a man. A fearful man is versed in no posture so much as in retreating. Oh take heed of this! Be afraid of this fear. 'Fear not those who can kill the body' (Luke 12:4). Persecutors can but kill the body, which must shortly die anyway. The fearful are set in the forefront of those who shall go to hell (Revelation 21:8). Let us get the fear of God into our hearts. As one wedge drives out another, so the fear of God will drive out all other base fear.

[3] Take heed of a vacillating spirit. A vacillating man will be turned any way with a word. He will be wrought as wax. He is so tame that you may lead him where you will. 'With fair speeches they deceive the hearts of the simple' (Romans 16:18). A vacillating man is malleable to anything. He is like wool that will take any dye. He is a weak reed that will be blown any way with the breath of men. One day you may persuade him to engage in a good cause, the next day to desert it. He is not made of oak—but of willow. He will bend every way. Oh take heed of a vacillating spirit! It is folly to allow one's self to be abused. A good Christian is like Mount Zion that cannot be moved (Psalm 125:1). He is like Fabricius of whom it was said, a man might as well alter the course of the sun as turn him aside from doing justice. A good Christian must be firm to his resolution. If he be not a fixed star, he will be a falling star.

[4] Take heed of listening to the voice of the flesh. Paul 'conferred not with flesh and blood' (Galatians 1:16). The flesh will give bad counsel. First King Saul consulted with the flesh—and afterwards he consulted with the devil. He sends to the witch of Endor. 'Oh,' says the flesh, 'the cross of Christ is heavy! There are nails in that cross which will lacerate, and fetch blood!' Be as a deaf adder stopping your ears to the charmings of the flesh!

3. Promote those things which will help to suffer.

[1] Inure yourselves to suffering. 'As a good soldier of Christ endure hardship' (2 Timothy 2:3). Jacob made the stone his pillow (Genesis 28:18). 'It is good for a man that he bear the yoke in his youth' (Lamentations 3:27). The bearing of a lighter cross, will fit for the bearing of a heavier cross. Learn to bear a reproach with patience, and then you will be fitter to bear an iron chain. Paul died daily. He began with lesser sufferings and so by degrees learned to be a martyr. As it is in sin—a wicked man learns to be expert in sin by degrees. First he commits a lesser sin, then a greater, then he arrives at a habit in sin, then he grows impudent in sin, then he glories in sin (Philippians 3:19); so it is in suffering. First a Christian takes up the chips of the cross—mockings and scornings—and then he carries the cross itself.

Alas how far are they from suffering, who indulge the flesh: 'They lie upon beds of ivory and stretch themselves upon their couches' (Amos 6:4); a very unfit posture for suffering. That soldier is likely to make but poor work of it, who is stretching himself upon his bed when he should be in the field exercising and drilling. 'What shall I say,' says Jerome, 'to those professors who make it all their care to perfume their clothes, to crisp their hair, to sparkle their diamonds—but if sufferings come, and the way to heaven has any difficulty in it, they will not endure to set their feet upon it!' Most people are too delicate. They pamper themselves too tenderly. Those 'silken Christians' (as Tertullian calls them) who pamper the flesh, are unfit for the school of the cross. The naked breast and bare shoulder, is too soft and tender to carry Christ's cross. Inure yourselves to hardship. Do not make your pillow too easy.

[2] Be well skilled in the knowledge of Christ. A man can never die for one he does not know. 'For which cause I suffer those things; for I know whom I have believed' (2 Timothy 1:12). Blind men are always fearful. A blind Christian will be fearful of the cross. Enrich yourselves with knowledge. Know Christ in his virtues, offices, privileges. See the preciousness in Christ. 'To you who believe, he is precious' (1 Peter 2:7). His name is precious; it is as ointment poured forth. His blood is precious; it is as balm poured forth. His love is precious; it is as wine poured forth. Jesus Christ is made up of all sweets and delights. He himself is all that is desirable. He is light to the eye, honey to the taste, joy to the heart. Get but the knowledge of Christ and you will part with all for him. You will embrace him though it be in the fire. An ignorant man can never be a martyr. He may set up an altar—but he will never die for an unknown God.

[3] Prize every truth of God. The filings of gold are precious. The least ray of truth is glorious. 'Buy the truth—and sell it not' (Proverbs 23:23). Truth is the object of faith (2 Thessalonians 2:13), the seed of regeneration (James 1:18), the spring of joy (1 Corinthians 13:6). Truth crowns us with salvation (1 Timothy 2:4). If ever you would suffer for the truth—prize it above all things. He who does not prize truth above life will never lay down his life for the truth. The blessed martyrs sealed the truth with their blood. There are two things God counts most dear to him, his glory and his truth.

[4] Keep a good conscience. If there is any sin allowed in the soul, it will unfit for suffering. A man who has a boil upon his shoulders cannot carry a heavy burden. Guilt of conscience is like a boil. He who has this can never carry the cross of Christ. If a ship is sound and well-rigged, it will sail upon the water—but if it is full of holes and leaks, it will sink in the water. If conscience be full of guilt (which is like a leak in the ship), it will not sail in the bloody waters of persecution. If the foundation is rotten, the house will not stand in a storm. If a man's heart is rotten, he will never stand in a storm of tribulation. How can a guilty person suffer when for ought he knows, he is likely to go from the fire at the stake—to hell-fire! Let conscience be pure. 'Holding the mystery of the faith in a pure conscience' (1 Timothy 3:9). A good conscience will abide the fiery trial. This made the martyrs' flames, to be beds of roses. A good conscience is a wall of brass. With the Leviathan, 'it laughs at the shaking of a spear' (Job 41:29). Let one be in prison—a good conscience is a bird that can sing in this cage. Augustine calls it 'the paradise of a good conscience'.

[5] Make the Scripture familiar to you (Psalm 119:50). The Scripture well digested by meditation, will fit for suffering. The Scripture is a Christian's armory. It may be compared to the 'tower of David on which there hang a thousand shields' (Canticles 4:4). From these breasts of Scripture, divine strength flows into the soul. 'Let the word of Christ dwell in you richly' (Colossians 3:16). Jerome speaks of one who by frequent studying the Scripture made his breast 'the library of Christ'. The blessed Scripture as it is a honeycomb for comfort, so an armory for strength. First, the martyrs 'hearts did burn within them' (Luke 24:32) by reading the Scripture, and then their bodies were fit to burn. The Scripture arms a Christian both against temptation and persecution.

The Scripture arms a Christian both against TEMPTATION. Christ himself, when he was tempted by the devil ran to Scripture for armor: 'It is written'. Three times he wounds the old serpent with his sword. Jerome says of Paul, he could never have gone through so many temptations, but for his Scripture-armor. Christians, are you tempted? Go to Scripture; gather a stone hence to fling in the face of a Goliath-temptation. Are you tempted to pride? Read that scripture, 'God resists the proud' (1 Peter 5:5). Are you tempted to lust? Read James 1:15, 'When lust has conceived, it brings forth sin; and sin when it is finished, brings forth death'.

The Scripture arms a Christian both against PERSECUTION. When the flesh draws back the Scripture will recruit us. It will put armor upon us—and courage into us. 'Do not be afraid of what you are about to suffer. I tell you, the devil will put some of you in prison to test you, and you will suffer persecution for ten days. Be faithful, even to the point of death, and I will give you the crown of life' (Revelation 2:10). O, says the Christian, I am not afraid to suffer. 'Do not be afraid of what you are about to suffer.' But why should I suffer? I love God and is not this sufficient? Nay—but God will test your love. God's gold is best tried in the furnace. But this persecution is so long! No! it is but for 'ten days'. It may be lasting—but not everlasting. What are ten days put in balance with eternity? But what am I the better if I suffer? What comes of it? 'Be faithful, even to the point of death, and I will give you the crown of life.' Though your body is martyred, your soul shall be crowned. 'But I shall faint when trials come.' 'My grace shall be sufficient' (2 Corinthians 12:9). The Christian though weak, has omnipotence to underprop him.

[6] Get a suffering frame of heart.

What is that? you say. I answer: A self-denying frame. 'If anyone would come after me, he must deny himself and take up his cross daily and follow me.' (Luke 9:23). Self-denial is the foundation of godliness, and if this foundation is not well-laid, the whole building will fall. If there is any lust in our souls which we cannot deny—it will turn at length either to scandal or apostasy. Self-denial is the thread which must run along through the whole work of piety. The self-denying Christian will be the suffering Christian. 'Let him deny himself and take up his cross'.

For the further explication of this, I shall do two things.

1. Show what is meant by this word deny.

2. What is meant by self.

1. What is meant by DENY? The word 'to deny' signifies to lay aside, to put off, to annihilate oneself. Beza renders it 'let him renounce himself'.

2. What is meant by SELF? Self is taken four ways:

Worldly self,

Relative self,

Natural self,

Carnal self.

A man must deny WORLDLY self, that is, his estate. 'Behold we have forsaken all and followed you' (Matthew 19:27). The gold of Ophir must be denied—for the pearl of great price. Let their money perish with them (said that noble Marquess of Vico) who esteem all the gold and silver in the world worth one hour's communion with Christ.

A man must deny RELATIVE self, that is, his dearest relations—if God calls. If our nearest relative, father or mother, stand in our way and would hinder us from doing our duty, we must either leap over them or tread upon them! 'If you want to be my follower you must love me more than your own father and mother, wife and children, brothers and sisters—yes, more than your own life. Otherwise, you cannot be my disciple' (Luke 14:26). Relations must not weigh heavier than Christ.

A man must deny NATURAL self. He must be willing to become a sacrifice and make Christ's crown flourish, though it be in his ashes. 'They loved not their lives unto the death' (Luke 14:26; Revelation 12:11). Jesus Christ was dearer to them, than their own heart's blood.

A man must deny CARNAL self. This I take to be the chief sense of the text. He must deny carnal ease. The flesh cries out for ease. It is loath to put its neck under Christ's yoke or stretch itself upon the cross. The flesh cries out, 'There is a lion in the way' (Proverbs 22:13). We must deny our self-ease. Those who lean on the soft pillow of sloth, will hardly take up the cross. 'You as a good soldier of Christ endure hardness' (2 Timothy 2:3). We must force a way to heaven through sweat and blood. Caesar's soldiers fought with hunger and cold.

A man must deny self-esteem. Every man by nature has a high opinion of himself. He is drunk with spiritual pride, and a proud man is unfit for suffering. He thinks himself too good to suffer. What (says he) I who am of such a noble descent, such high abilities, such repute and credit in the world—shall I suffer? A proud man disdains the cross. Oh deny self-esteem! How did Christ come to suffer? 'He humbled himself and became obedient unto death' (Philippians 2:8). Let the plumes of pride fall off!

A man must deny self-confidence. Peter's self-confidence undid him. 'Even if everyone else deserts you, I never will! Not even if I have to die with you! I will never deny you!' (Matthew 26:33, 35). How did this man presume upon his own strength, as if he had more grace than all the apostles besides! His denying Christ was for lack of denying himself. Oh deny your own strength! Samson's strength was in his locks. A Christian's strength lies in Christ. He who trusts to himself—shall be left to himself. He who goes out in his own strength comes off to his own shame.

A man must deny self-wisdom. We read of the 'wisdom of the flesh' (2 Corinthians 1:12). Self-wisdom is carnal policy. It is wisdom (says the flesh) to keep out of suffering. It is wisdom not to declare against sin. It is wisdom to find out subtle ways to avoid the cross. The wisdom of the flesh—is to save the flesh. Indeed there is a Christian prudence to be used. The serpent's eye must be in the dove's head. Wisdom and innocence do well—but it is dangerous to separate them. Cursed be that policy which teaches to avoid duty. This wisdom is not from above, but is devilish (James 3:15). It is learned from the old serpent. This wisdom will turn to folly at last. It is like a man who to save his gold—throws himself overboard into the water. Many, to save their skin—will damn their souls.

A man must deny self-will. Gregory calls the will the commander-in-chief of all the faculties of the soul. Indeed, in innocence, Adam had rectitude of mind and conformity of will. The will was like an instrument in tune. It was full of harmony and tuned sweetly to God's will—but now the will is corrupt and like a strong tide carries us violently to evil. The will has not only an indisposition to good—but an opposition to good. 'You have always resisted the Holy Spirit' (Acts 7:51). There is not a greater enemy than the will. It is up in arms against God (2 Peter 2:10). The will loves sin—and hates the cross. Now if ever we suffer for God we must cross our own will. The will must be martyred. A Christian must say, 'Not my will—but may your will will be done.'

A man must deny self-reasonings. The fleshy part will be reasoning and disputing against sufferings. 'Why are you reasoning about these things in your hearts?' (Mark 2:8). Such reasonings as these will begin to arise in our hearts:

1. Persecution is bitter.

Oh but it is blessed! 'Blessed is he who endures temptation . . .' (James 1:12). The cross is heavy—but the sharper the cross, the brighter the crown.

2. But it is sad to part with estate and relations.

But Christ is better than all. He is manna to strengthen; he is wine to comfort; he is salvation to crown.

3. But liberty is sweet.

This restraint makes way for enlargement. 'You have enlarged me in distress' (Psalm 4:1). When the feet are bound with irons, the heart may be sweetly dilated and enlarged.

Thus should we put to silence those self-reasonings which are apt to arise in the heart against sufferings.

This self-denying frame of heart is very hard. This is 'to pluck out the right eye'. It is easier to overcome men and devils, than to overcome self. 'Stronger is he who conquers himself, than he who conquers the strongest walled city'. Self is the idol, and how hard it is to sacrifice this idol and to turn self-seeking into self-denial! But though it is difficult, it is essential to suffering. A Christian must first lay down self, before he can take up the cross.

Alas! how far are they then from suffering that cannot deny themselves in the least things; who in their diet or apparel, instead of martyring the flesh, pamper the flesh! Instead of taking up the cross take up their cups! Is this self-denial, to let loose the reins to the flesh? It is sure that those who cannot deny themselves, if sufferings come, will deny Christ. Oh Christians, as ever you would be able to carry Christ's cross, begin to deny yourselves. Consider:

Whatever you deny for Christ, you shall find again in Christ. 'Everyone who has given up houses or brothers or sisters or father or mother or children or property, for my sake, will receive a hundred times as much in return and will have eternal life.' (Matthew 19:29). Here is a very choice bargain!

It is but equity that you should deny yourselves for Christ. Did not Jesus Christ deny himself for you? He denied his joy; he left his Father's house; he denied his honor; he endured the shame (Hebrews 12:2); he denied his life; he poured out his blood as a sacrifice upon the altar of the cross (Colossians 1:20). Did Christ deny himself for you, and will not you deny yourselves for him?

Self-denial is the highest sign of a sincere Christian. Hypocrites may have great knowledge and make large profession—but it is only the true-hearted saint who can deny himself for Christ. I have read of a holy man who was once tempted by Satan, to whom Satan said, 'Why do you take all these pains? You watch and fast and abstain from sin. O man, what do you do, more than I? Are you no drunkard, no adulterer? Neither am I. Do you watch? Let me tell you, I never sleep. Do you fast? I never eat. What do you do, more than I?' 'Why,' says the godly man, 'I will tell you, Satan; I pray; I serve the Lord; nay, more than all, I deny myself.' 'Nay, then,' says Satan, 'you go beyond me for I exalt myself!' And so he vanished. Self-denial is the best touchstone of sincerity. By this you go beyond hypocrites.

To deny yourselves is but what others have done before you. Moses was a self-denier. He denied the honors and profits of the court (Hebrews 11:24-26). Abraham denied his own country at God's call (Hebrews 11:8). Marcus Arethusus endured great torments for Christ. If he would but have given a half-penny towards the rebuilding of the idol's temple, he might have been released—but he would not do it, though the giving of a hal-fpenny might have saved his life. Here was a self-denying saint.

There is a time shortly coming, that if you do not deny the world for Christ, the world will deny you. The world now denies satisfaction, and before long it will deny place. It will not allow you so much as to breathe in it. It will turn you out of possession; and, which is worse, not only the world will deny you—but Christ will deny you. 'Whoever shall deny me before men, him will I also deny before my Father which is heaven' (Matthew 10:33).

[7] Get suffering graces; these three in particular:

Faith; Love; Patience.

The first suffering grace is FAITH. 'In every situation take the shield of faith, and with it you will be able to extinguish the flaming arrows of the evil one' (Ephesians 6:16). The pretense of faith is one thing, the use of faith another. The hypocrite makes faith a cloak, the martyr makes it a shield. A shield is useful in time of danger; it defends the head; it guards the vitals. Such a shield is faith.

Faith is a furnace grace. 'Though it is tried with fire, it is found unto praise and honor' (1 Peter 1:7). Faith, like Hercules' club, beats down all oppositions. By faith we resist the devil (1 Peter 5:9). By faith we resist unto blood (Hebrews 11:34).

Faith is a victorious grace. The believer will make Christ's crown flourish, though it is in his own ashes. An unbeliever is like Reuben: 'Unstable as water he shall not excel' (Genesis 49:4). A believer is like Joseph, who, though the archers shot at him, 'his bow abode in strength.' Cast a believer upon the waters of affliction—he can follow Christ upon the water, and not sink. Cast him into the fire, his zeal burns hotter than the flame. Cast him into prison, he is enlarged in spirit. Paul and Silas had their prison songs. 'You shall tread upon the lion and adder' (Psalm 91:13). A Christian, armed with faith as a coat of armor, can tread upon those persecutions which are fierce as the lion, and sting as the adder! Get faith.

But how does faith come to be such strong armor? I answer—in six ways.

(1) Faith unites the soul to Christ, and that blessed Head sends forth grace into the members. 'I can do all things through Christ, who give me strength.' (Philippians 4:13). Faith is a grace which lives upon borrowed strength. As when we need water, we go to the well and fetch it; when we need gold, we go to the mine; so faith goes to Christ and fetches his strength into the soul, whereby it is enabled both to do and suffer. Hence it is that faith is such a wonderworking grace.

(2) Faith works in the heart, a contempt of the world. Faith gives a true map of the world, 'When I surveyed all that my hands had done and what I had toiled to achieve, everything was meaningless, a chasing after the wind; nothing was gained under the sun!' (Ecclesiastes 2:11). Faith shows the world in its night-dress, having all its jewels pulled off. Faith makes the world appear in its true state. Faith shows the soul better things than the world. It gives a sight of Christ and eternal glory. It gives a prospect of heaven. As the mariner in a dark night climbs up to the top of the mast and cries out, 'I see a star', so faith climbs up above sense and reason into heaven and sees Christ, that bright and morning star; and the soul, having once viewed his superlative excellencies, becomes crucified to the world. Oh, says the Christian, shall not I suffer the loss of all these things that I may enjoy Jesus Christ! 'Yes, everything else is worthless when compared with the priceless gain of knowing Christ Jesus my Lord. I have discarded everything else, counting it all as garbage, so that I may have Christ!' Philippians 3:8

(3) Faith gets strength from God's promises. Faith lives upon the promises. Take the fish out of the water—and it dies. Take faith out of a promise—and it cannot live. The promises are breasts of consolation. The child by sucking the breast gets strength. Faith gets strength by sucking the breast of a promise. When a garrison is besieged and is ready almost to yield to the enemy, auxiliary forces are sent in to relieve it. So when faith begins to be weak and is ready to faint in the day of battle, then the promises muster their forces together, and all come in for faith's relief and now it is able to hold out in the fiery trial.

(4) Faith gives the soul a right notion of suffering. Faith draws the true picture of sufferings. What is suffering? Faith says, it is but the suffering of the body—which must shortly by the course of nature drop into the dust. Persecution can but take away my life. An ague or fever may do as much. Now faith giving the soul a right notion of sufferings and taking (as it were) a just measure of them, enables a Christian to prostrate his life at the feet of Christ.

(5) Faith reconciles God's providences with His promises. As it was on Paul's voyage, providence seemed to be against him. There was a "northeaster" which arose (Acts 27:14)—but God had given him a promise that he would save his life, and the lives of all who sailed with him in the ship (verse 24). Therefore when the wind blew ever so contrary, Paul believed it would at last blow him to the haven. So when sense says, 'Here is a cross providence. Great sufferings are coming—and I shall be undone!' Then faith says 'we know that God causes everything to work together for the good of those who love God and are called according to his purpose' (Romans 8:28). This providence, though bloody, shall fulfill the promise. Affliction shall work for my good. It shall heal my corruption, and save my soul. Thus faith, making the wind and tide go together, the wind of a providence with the tide of the promise, enables a Christian to suffer persecution.

(6) Faith picks sweetness out of suffering. Faith shows God reconciled and sin pardoned; and then how sweet is every suffering! The bee gathers the sweetest honey from the bitterest herb. 'A bitter medicine often gives strength to the weary'. So faith gathers the sweetest comforts—from the sharpest trials. Faith looks upon suffering as God's love-token. 'Afflictions are sharp arrows—but they are shot from the hand of a loving Father!' Faith can taste honey at the end of the afflicting rod. Faith fetches joy out of suffering, 'your sorrow will turn to joy!' (John 16:20). Faith gets honey from the belly of the lion. Faith finds a jewel under the cross!

Thus you see how faith comes to be such a wonder-working grace. 'Above all, taking the shield of faith'. A believer having cast his anchor in heaven cannot sink in the waters of persecution.

The next suffering grace is LOVE. Get hearts fired with love to the Lord Jesus. Love is a grace both active and passive.

(1) Love is ACTIVE. It lays a law of constraint upon the soul. 'The love of Christ constrains us' (2 Corinthians 5:14). Love is the wing of the soul, which sets it flying. Love is also the weight of the soul, which sets it going. Love never thinks it can do enough for Christ—as he who loves the world never thinks he can take enough pains for it. Love is never weary. It is not tired unless with its own slowness.

(2) Love is PASSIVE. It enables to suffer. A man who loves his friend will suffer anything for him, rather than he shall be wronged. Love made our dear Lord suffer for us. The pelican out of her love to her young ones, when they are bitten with serpents, feeds them with her own blood to recover them again. Just so, when we had been bitten by the old serpent, that Christ might recover us—he fed us with his own blood. Jacob's love to Rachel made him almost hazard his life for her. 'Many waters cannot quench love' (Canticles 8:7). No! not the waters of persecution. 'Love is as strong as death' (Canticles 8:6). Death makes its way through the greatest oppositions. So love will make its way to Christ—through the prison and the furnace.

But all pretend love to Christ. How shall we know that we have such a love to him, as will make us suffer for him? I answer:

True love is a love of friendship, which is genuine and sincere—when we love Christ for himself. There is a mercenary and spurious love, when we love divine objects for something else. A man may love the queen of truth for the jewel at her ear—because she brings preferment. A man may love Christ for his 'head of gold' (Canticles 5:11), because he enriches with glory. But true love is when we love Christ for his loveliness, namely, that infinite and superlative beauty which shines in him, as Augustine says, 'We love Jesus on account of Jesus'; that is, as a man loves sweet wine for itself.

True love is a love of desire—when we desire to be united to Christ as the fountain of happiness. Love desires union. The one who sincerely loves Christ, desires death because death ushers into full union and communion with Christ. 'I desire to depart and be with Christ, which is better by far!' (Philippians 1:23). Death slips one knot and ties another.

True love is a love of benevolence—when so far as we are able, we endeavor to lift up Christ's name in the world. As the wise men brought him 'gold and frankincense' (Matthew 2:11), so we bring him our tribute of service and are willing that he should rise—though it is by our fall. In short, that love which is kindled from heaven makes us give Christ the pre-eminence of our affection. 'I would give you spiced wine to drink—my sweet pomegranate wine' (Canticles 8:2). If the spouse has a cup which is more juicy and spiced—Christ shall drink of that! Indeed we can never love Christ too much. We may love gold in excess—but not Christ. The angels do not love Christ comparable to his worth. Now when love is boiled up to this height, it will enable us to suffer. 'Love is as strong as death'. The martyrs first burned in love—and then in fire!

The third suffering grace is PATIENCE. Patience is a grace made and cut out for suffering. Patience is the sweet submission to the will of God, whereby we are content to bear anything which he is pleased to lay upon us. Patience makes a Christian invincible. It is like the anvil which bears all strokes. We cannot be men without patience. Impatience unmans a man. It puts him beside the use of reason. We cannot be martyrs without patience. Patience makes us endure (James 5:10).

We read of a beast 'like unto a leopard and his feet were as the feet of a bear and the dragon gave him his power . . .' (Revelation 13:2). This beast is to be understood of the anti-christian power. Antichrist may be compared to a leopard for subtlety and fierceness, and on his head was the name of blasphemy (verse 1), which agrees with that description of the man of sin, 'He sits in the temple of God showing himself that he is God' (2 Thessalonians 2:4); and the 'dragon gave him power' (verse 2), that is the devil, and 'it was given to him to make war with the saints' (Revelation 13:7). Well, how do the saints bear the heat of this fiery trial? (verse 10): 'Here is the patience of the saints.' Patience overcomes by suffering.

A Christian without patience is like a soldier without arms. Faith keeps the heart up from sinking. Patience keeps the heart from murmuring. Patience is not provoked by injuries. It is sensible—but not peevish. Patience looks to the end of sufferings. This is the motto: 'God will guarantee the end also.' As the watchman waits for the dawning of the morning, so the patient Christian suffers and waits until the day of glory begins to dawn upon him. Faith says, 'God will come,' and patience says, 'I will wait for his perfect time.' These are those suffering graces which are a Christian's armor of proof.

[8] Treasure up suffering promises. The promises are faith's bladders to keep it from sinking. They are the breast-milk a Christian lives on, in time of sufferings. They are honey at the end of the rod. Hoard up the promises!

God has made promises of direction—that he will give us a spirit of wisdom in that hour, teaching us what to say. 'Make up your mind not to worry beforehand how you will defend yourselves. For I will give you words and wisdom that none of your adversaries will be able to resist or contradict' (Luke 21:14-15). You shall not need to study. God will put an answer into your mouth. This many of God's sufferers can set their seal to. The Lord has suddenly darted such words into their mouths—as their enemies could easier censure than contradict.

God has made promises of PROTECTION. 'No man shall set on you to hurt you' (Acts 18:10). How safe was Paul when he had omnipotence itself to screen off danger! 'Not a hair of your head shall perish' (Luke 21:18). Persecutors are lions—but chained lions.

God has made promises of his special PRESENCE with his saints in suffering. 'I will be with him in trouble' (Psalm 91:15). If we have such a friend to visit us in prison, we shall do well enough. Though we change our place—we shall not change our keeper. 'I will be with him.' God will uphold our head and heart, when we are fainting! What if we have more afflictions than others—if we have more of God's company! God's honor is dear to him. It would not be for his honor to bring his children into sufferings, and leave them there. He will be with them to invigorate and support them. Yes, when new troubles arise; 'He shall deliver you in six troubles' (Job 5:19).

The Lord has made promises of DELIVERANCE. 'I will deliver him and honor him' (Psalm 91:15). God will open a back door for his people to escape out of sufferings. 'He will with the temptation, make a way to escape' (1 Corinthians 10:13). Thus he did to Peter (Acts 12:7-10). Peter's prayers had opened heaven—and God's angel opens the prison! God can either prevent a snare or break it. 'Our God is a God who saves! The Sovereign Lord rescues us from death' (Psalm 68:20). He who can strengthen our faith—can break our fetters. The Lord sometimes makes enemies the instruments of breaking those snares which themselves have laid (Esther 8:8).

In the case of martyrdom God has made promises of CONSOLATION. 'Your sorrow shall be turned into joy' (John 16:20). There is the water—turned into wine. 'Be of good cheer, Paul' (Acts 23:11). In time of persecution, God broaches the wine of consolation. Cordials are kept for fainting. Stephen 'saw the heavens opened' (Acts 7:56). Glover, that blessed martyr, cried out at the stake in a holy rapture, 'He is come! He is come!' meaning the Comforter. 'Do not be afraid, for I have ransomed you. I have called you by name; you are mine. When you go through deep waters and great trouble, I will be with you. When you go through rivers of difficulty, you will not drown! When you walk through the fire of oppression, you will not be burned up; the flames will not consume you. For I am the Lord, your God, the Holy One of Israel, your Savior.' (Isaiah 43:1-3)

The Lord has made promises of COMPENSATION. God will abundantly recompense all our sufferings, 'Everyone who has given up houses or brothers or sisters or father or mother or children or property, for my sake, will receive a hundred times as much in return and will have eternal life' (Matthew 19:29). Augustine calls this the best and greatest interest. Our losses for Christ are gainful. 'He who loses his life for my sake, shall find it' (Matthew 10:39).

[9] Set before your eyes suffering examples. Look upon others as patterns to imitate. 'Take my brethren the prophets for an example of suffering affliction' (James 5:10). Examples have more influence upon us than precepts. Precepts instruct us—but examples animate us. As they show elephants the blood of grapes and mulberries to make them fight the better, so the Holy Spirit shows us the blood of saints and martyrs to infuse a spirit of zeal and courage into us. Micaiah was in the prison; Jeremiah in the dungeon; Isaiah was sawn asunder. The primitive Christians, though they were boiled, roasted, and dismembered—yet like the adamant they remained invincible. Such was their zeal and patience in suffering, that their persecutors stood amazed and were more weary in tormenting—than they were in enduring!

When John Huss was brought to be burned, they put upon his head a triple crown of paper printed with red devils, which when he saw, he said, 'My Lord Jesus Christ wore a crown of thorns for me, why then shall I not wear this paper crown, however ignominious?' Polycarp, when he came before the court, was bidden to deny Christ and swear by the Emperor; he replied: 'I have served Christ these eighty-six years and he has not once hurt me—and shall I deny him now?' Saunders that blessed martyr, said, 'Welcome the cross of Christ; my Savior drank the bitter cup for me—shall not I suffer for him? I feel no more pain in the fire than if I were in a bed of down!'

Another of the martyrs said, 'The ringing of my chain has been sweet music in my ears. O what a comforter is a good conscience!' Another martyr, kissing the stake, said, 'I shall not lose my life—but change it for a better one! Instead of coals—I shall have pearls!' Another, when the chain was fastening to him, said, 'Blessed be God for this wedding belt!' These suffering examples we should lay up. God is still the same God. He has as much love in his heart to pity us—and as much strength in his arm to help us!

Let us think what courage the very heathens have shown in their sufferings. Julius Caesar was a man of a heroic spirit. When he was foretold of a conspiracy against him in the senate-house, he answered he had rather die than fear. Mutius Scaevola held his hand over the fire until the flesh fried and his sinews began to shrink—yet he bore it with an undaunted spirit. Lysimachus, a brave captain, being adjudged to be cast to a lion, when the lion came roaring upon him, Lysimachus thrust his hand into the lion's mouth and taking hold of his tongue, killed the lion. Did nature infuse such a spirit of courage and gallantry into heathens! How should grace much more into Christians! Let us be of Paul's mind: 'I consider my life worth nothing to me, if only I may finish the race and complete the task the Lord Jesus has given me--the task of testifying to the gospel of God's grace' (Acts 20:24).

[10] Let us lay in suffering-CONSIDERATIONS. A wise Christian will consider several things.

Consider whom we suffer for. It is for Christ, and we cannot suffer for a better friend. There is many a man will suffer shame and death for his lusts. He will suffer disgrace for a drunken lust. He will suffer death for a revengeful lust. Shall others die for their lusts—and shall not we die for Christ? Will a man suffer for that lust which damns him—and shall not we suffer for that Christ who saves us? Oh remember, we espouse God's own quarrel and he will not allow us to be losers. Surely no man shall sacrifice himself for God for nothing.

Consider that it is a great honor to suffer persecution. Ambrose, in the eulogy of his sister said, 'I will say this of her—she was a martyr'. It is a great honor to be singled out to bear witness to the truth. 'They departed from the council rejoicing that they were counted worthy to suffer shame for his name' (Acts 5:41). It is a title that has been given to kings, 'Defender of the faith'. A martyr is in a special manner, a 'defender of the faith'. Kings are defenders of the faith by their swords, martyrs by their blood. It is a credit to appear for God. Martyrs are not only Christ's followers—but his ensign-bearers. The Romans had their brave warriors which graced the field. God calls out none but his champions to fight his battles. We read that Abraham called forth his trained soldiers (Genesis 14:14), such as were more expert and valiant. What a honor is it to be one of Christ's trained band!

The disciples dreamed of a temporal reign (Acts 1:6). Christ tells them (verse 8), 'You shall be witnesses unto me in Jerusalem . . '. To bear witness by their sufferings to the truth of Christ's divinity and passion was a greater honor to the disciples than to have had a temporal reign upon earth. A bloody cross is more honorable than a purple robe. Persecution is called the 'fiery trial' (1 Peter 4:12).

'I have refined you in the furnace of affliction.' (Isaiah 48:10). 'Away with you, you cursed ones, into the eternal fire prepared for the Devil and his demons! And they will go away into eternal punishment!' (Matthew 25:41, 46). God has two fires—one where He puts His gold,

and another where He puts His dross. The fire where He puts His gold, is the fire of suffering and affliction--to purify them. The fire where He puts His dross, is the fire of damnation--to punish them.

God honors his gold when he puts it into the fire. 'A spirit of glory rests upon you' (1 Peter 1:7; 1. Peter 4:14). Persecution, as it is a badge of our honor, so an ensign of our glory. What greater honor can be put upon a mortal man, than to stand up in the cause of God? And not only to die in the Lord but to die for the Lord? Ignatius called his fetters his spiritual pearls. Paul gloried more in his iron chain than if it had been a gold chain! (Acts 28:20).

Consider what Jesus Christ suffered for us. Calvin says that Christ's whole life, was a series of sufferings. Christian, what is your suffering? Are you poor? So was Christ. 'Foxes have holes and the birds of the air have nests—but the Son of Man has nowhere to lay his head' (Matthew 8:20). Are you surrounded with enemies? So was Christ. 'Against your holy child Jesus whom you have anointed, both Herod and Pontius Pilate with the Gentiles . . . were gathered together' (Acts 4:27). Do our enemies lay claim to religion? So did his. 'The chief priests took the silver pieces and said—It is not lawful to put them into the treasury because it is the price of blood' (Matthew 27:6). Godly persecutors! Are you reproached? So was Christ. 'They bowed the knee before him, and mocked him, saying, 'Hail, King of the Jews!' (Matthew 27:29). Are you slandered? So was Christ. 'He casts out devils by the prince of devils' (Matthew 9:34). Are you ignominiously treated? So was Christ. 'Some began to spit upon him' (Mark 14:65). Are you betrayed by friends? So was Christ. 'Judas, are you betraying the Son of Man with a kiss?' (Luke 22:48). Is your estate taken from you? And do the wicked cast lots for it? So Christ was dealt with. 'They parted his garments, casting lots' (Matthew 27:35). Do we suffer unjustly? So did Christ. His very judge acquitted him. 'Then Pilate said to the chief priests and to the people, I find no fault in this man' (Luke 23:4). Are you barbarously dragged and haled away to suffering? So was Christ. 'When they had bound him they led him away' (Matthew 27:2). Do you suffer death? So did Christ. 'When they were come to Calvary, there they crucified him' (Luke 23:33). They gave him gall and vinegar to drink; the gall picturing the bitterness of his death, the vinegar picturing the sharpness of his death. Christ underwent not only the blood of the cross but the curse of the cross (Galatians 3:13). He had agony in his soul. 'My soul is exceeding sorrowful unto death' (Matthew 26:38). The soul of Christ was overcast with a cloud of God's displeasure. The Greek Church speaking of the sufferings of Christ, calls them 'unknown sufferings'. Did the Lord Jesus endure all this for us—and shall not we suffer persecution for his name? Say, as holy Ignatius, 'I am willing to die for Christ, for Christ my love was crucified!' Our cup of suffering is nothing, compared to the cup which Christ drank. His cup was mixed with the wrath of God, and if he bore God's wrath for us—well may we bear man's wrath of him.

Consider the honor we bring to Christ and the gospel by suffering. It was a honor to Caesar that he had such soldiers as were able to fight with hunger and cold and endure hardship in their marches. It is a honor to Christ that he has such people listed under him, as will leave all for him. It proclaims him to be a good Master—when his servants will wear his livery though it be sullied with disgrace and lined with blood. Paul's iron chain made the gospel wear a golden chain. Tertullian says of the saints in his time that they took their sufferings more kindly, than if they had had deliverance. Oh, what a glory was this to the truth, when they dared embrace it in the flame!

And as the saints' sufferings adorn the gospel, so they propagate it. Basil says that the zeal and constancy of the martyrs in the primitive times made some of the heathens to be Christianised. 'The Church is founded in blood and by blood it increases'. The showers of blood have ever made the church fruitful. Paul's being bound made the truth more enlarged (Philippians 1:13). The gospel has always flourished in the ashes of martyrs.

Consider who it is, that we have engaged ourselves to in baptism. We solemnly vowed that we would be true to Christ's interest and fight under his banner, to the death. And how often have we in the blessed supper, taken the oath of allegiance to Jesus Christ that we would be his servants and that death should not part us! Now if when being called to it, we refuse to suffer persecution for his name—Christ will bring our baptism as an indictment against us. Christ is called 'the Captain of our salvation' (Hebrews 2:10). We have listed ourselves by name under this Captain. Now if, for fear, we shall fly from our colors, it is perjury in the highest degree, and how shall we be able to look Christ in the face at the day of judgment? That oath which is not kept inviolably—shall be punished infallibly. Where does the 'flying scroll' of curses land—but in the house of him that 'swears falsely' (Zechariah 5:4)?

Consider that our sufferings are light. This 'light affliction . . .' (2 Corinthians 4:17) 1. It is heavy to flesh and blood—but it is light to faith. Affliction is light in a threefold respect:

1. It is light—in comparison to SIN. He who feels sin heavy, feels suffering light. Sin made Paul cry out, 'O wretched man that I am!' (Romans 7:24). He does not cry out of his iron chain—but of his sin. The greater noise drowns the lesser. When the sea roars, the rivers are silent. He who is taken up with his sins, and sees how he has provoked God—thinks the yoke of affliction to be light (Micah 7:9).

2. Affliction is light—in comparison of HELL. What is persecution, compared to damnation? What is the fire of martyrdom, compared to the fire of the damned? It is no more than the pricking of a pin, compared to a death's wound. 'Who knows he power of your anger!' (Psalm 90:11) Christ himself could not have borne that anger, had he not been more than a man.

3. Affliction is light—in comparison of GLORY. The weight of glory makes persecution light. 'If,' says Chrysostom, 'the torments of all the men in the world could be laid upon one man, it were not worth one hour's being in heaven!' And if persecution is light, we should not be overly downcast by it. Let us neither faint through unbelief, nor fret through impatience.

Consider that our sufferings are short. 'After you have suffered a little while' (1 Peter 5:10). Our sufferings may be lasting, not everlasting. Affliction is compared to a 'cup' (Lamentations 4:21). The wicked drink of a 'sea' of wrath which has no bottom. It will never be emptied. But it is only a 'cup' of martyrdom, and God will say, 'Let this cup pass away'. 'The rod of the wicked shall not rest upon the lot of the righteous' (Psalm 125:3). The rod may be there, it shall not rest. Christ calls his sufferings 'an hour' (Luke 22:53). Can we not suffer one hour? Persecution is sharp—but short. Though it has a sting to torment—yet it has a wing to fly! 'Sorrow shall fly away' (Isaiah 35:10). It is but a little while when the saints shall have a writ of ease granted them. They shall weep no more—and suffer no more. They shall be taken off the torturing wrack—and laid in Christ's bosom. The people of God shall not always be in the iron furnace; a year of Jubilee will come. The water of persecution like a land-flood, will soon be dried up.

Consider that while we suffer for Christ—we suffer with Christ. 'If we suffer with him . . .' (Romans 8:17). Jesus Christ bears part of the suffering with us. 'Oh,' says the Christian, 'I shall never be able to hold out!' But remember—you suffer with Christ. He helps you to suffer. As our blessed Savior said: 'I am not alone; the Father is with me' (John 16:32); so a believer may say, 'I am not alone, my Christ is with me'. He bears the heaviest end of the cross. 'My grace is sufficient for you' (2 Corinthians 12:9). 'Underneath are the everlasting arms' (Deuteronomy 33:27). If Christ puts the yoke of persecution over us—he will put his arms under us. The Lord Jesus will not only crown us when we conquer—but he will enable us to conquer. When the dragon fights against the godly, Christ is that Michael who stands up for them and helps them to overcome (Daniel 12:1).

Consider that he who refuses to suffer persecution shall never be free from suffering:

He will have INTERNAL sufferings. He who will not suffer for conscience, shall suffer in conscience. Thus Francis Spira, after he had abjured that doctrine which once he professed for fear of persecution, was in great terror of mind. He professed he felt the very pains of the damned in his soul. He who was afraid of the stake, was set upon the wrack of a tormenting conscience!

He will have EXTERNAL sufferings. Pendleton refused to suffer for Christ; not long after, his house was on fire and he was burned in it. He who would not burn for Christ—was afterwards made to burn for his sins.

He will have ETERNAL sufferings. 'Suffering the vengeance of eternal fire' (Jude 7).

These present sufferings cannot hinder a man from being blessed. 'Blessed are those who are persecuted . . .' We think, 'Blessed are those who are rich'; nay—but 'Blessed are those who are persecuted'. 'Blessed is the man who endures temptation . . .' (James 11, 12). 'If you suffer for righteousness, sake, happy are you' (1 Peter 3:14).

Persecution cannot hinder us from being blessed. I shall prove this by these demonstrations:

1. They are blessed who have God for their God. 'Happy is that people whose God is the Lord' (Psalm 144:15). But persecution cannot hinder us from having God for our God. 'Our God is able to deliver us' (Daniel 3:17). Though persecuted—yet they could say, 'our God'. Therefore persecution cannot hinder us from being blessed.

They are blessed whom God loves—but persecution cannot hinder the love of God. 'Who shall separate us from the love of Christ? Shall persecution?' (Romans 8:35). The goldsmith loves his gold as well when it is in the fire—as when it is in his bag. God loves his children as well in adversity, as in prosperity. 'As many as I love—I rebuke' (Revelation 3:19). God visits his children in prison. 'Be of good cheer, Paul' (Acts 23:11). God sweetens their sufferings. 'As the sufferings of Christ abound in us, so our consolation also abounds' (2 Corinthians 1:5). As the mother, having given her child a bitter pill, gives it afterwards a lump of sugar; persecution is a bitter pill—but God gives the comforts of his Spirit to sweeten it. If persecution cannot hinder God's love, then it cannot hinder us from being blessed.

2. They are blessed, for whom Christ prays. Such as are persecuted, have Christ praying for them. 'Keep through your own name, those whom you have given me' (John 17:11); which prayer, though made for all believers—yet especially for his apostles which he foretold should be martyrs (John 16:2). Now if persecution cannot hinder Christ's prayer for us, then it cannot impede or obstruct our blessedness.

3. They are blessed, who have sin purged out. Persecution purges out sin (Isaiah 27:9; Hebrews 12:11). Persecution is a corrosive to eat out the proud flesh. It is a fan to winnow us, a fire to refine us. Persecution is the remedy which God applies to his children, to carry away their ill humours. That surely which purges out sin cannot hinder blessedness.

[11] The great suffering-consideration is the glorious reward which follows sufferings: 'Theirs is the kingdom of heaven.' 'The hope of reward,' says Basil, 'is very powerful and moving.' Moses had an eye to the 'recompense of reward' (Hebrews 11:26). Yes, so did Christ himself (Hebrews 12:2). Many have done great things for hope of a temporal reward. Camillus, when his country was oppressed by the Gauls, ventured his life for his country, to purchase fame and honor. If men will hazard their lives for a little temporal honor, what should we do for the reward of eternal glory! 'A merchant,' says Chrysostom, 'does not mind a few storms at sea—but he thinks of the gain when the ship comes fraught home.' So a Christian should not be overly concerned about his present sufferings—but think of the rich reward he shall receive, when he shall arrive at the heavenly port. 'Great is your reward in heaven' (verse 12). The cross is a golden ladder by which we climb up to heaven! A Christian may lose his life—but not his reward. He may lose his head—but not his crown. If he who gives 'a cup of cold water' shall not lose his reward, then much less he who gives a draught of warm blood. The rewards of glory may sweeten all the bitter waters of Marah. It should be a spur to martyrdom.

Not that we can merit this reward by our sufferings. 'I will give you a crown of life' (Revelation 2:10). The reward is the legacy which free grace bequeaths. Alas, what proportion is there between a drop of blood—and an eternal weight of glory? Christ himself, as he was man only (setting aside his Godhead), did not merit by his sufferings, for Christ, as he was man only, was a creature. Now a creature cannot merit from the Creator. Christ's sufferings, as he was man only, were finite, therefore could not merit infinite glory. Indeed, as he was God, his sufferings were meritorious; but considering him purely as man, they were not. This I urge against the Papists. If Christ's sufferings, as he was man only (though as man he was above the angels), could not merit, then what man upon earth, what prophet or martyr is able to merit anything by his sufferings?

But though we have no reward 'ex merito', by merit—we shall have it 'ex gratia', by grace. So it is in the text, 'Great is your reward in heaven'. The thoughts of this reward should animate Christians. Look upon the eternal crown ov glory—and faint if you can. The reward is as far above your thoughts—as it is beyond your deserts. A man who is to wade through a deep water, fixes his eyes upon the firm land before him. While Christians are wading through the deep waters of persecution—they should fix the eyes of their faith on the land of promise. 'Great is your reward in heaven!' Those who bear the cross patiently—shall wear the crown triumphantly!

Christ's suffering saints shall have greater degrees in glory (Matthew 19:28). God has his highest seats, yes, his thrones—for his martyrs. It is true, he who has the least degree of glory—a doorkeeper in heaven, will have enough; but as Joseph gave to Benjamin a double portion above the rest of his brethren, so God will give to his sufferers a double portion of glory. Some orbs in heaven are higher, some stars brighter. God's martyrs shall shine brighter in the heavenly horizon.

Oh, often look upon 'the recompense of the reward'. Not all the silks of Persia, nor all the spices of Arabia, nor all the gold of Ophir—can be compared to this glorious reward. How should the thoughts of this sharpen and steel us with courage in our sufferings! When they threatened Basil with banishment, he comforted himself with this—that he should be either under heaven, or in heaven. It was the hope of this reward which so animated those primitive martyrs, who, when there was incense put into their hands and there was no more required of them for the saving of their lives, but to sprinkle a little of that incense upon the altar in honor of the idol—they would rather die than do it!

This glorious reward in heaven, is called a reigning with Christ. 'If we suffer, we shall also reign with him!' First martyrs for Christ—then kings for Christ. Julian honored all those who were slain in his battles. So does the Lord Jesus. After the saints' crucifixion, follows their coronation. 'They shall reign!' The wicked first reign—and then suffer. The godly first suffer—and then reign. The saints shall have a happy reign. It shall be both peaceable and durable. Who would not swim through blood—to this crown! Who would not suffer joyfully? Christ says, 'Be exceeding glad' (verse 12). The Greek word signifies 'to leap for joy'. Christians should have their spirits elevated and exhilarated when they contemplate the eternal weight of glory!

If you would be able to suffer, pray much. Beg of God to clothe you with a spirit of zeal and magnanimity. 'To you it is given in the behalf of Christ, not only to believe on him—but also to suffer for his sake' (Philippians 1:29). It is a gift of God to be able to suffer. Pray for this gift. Do not think you can be able of yourselves, to lay down life and liberty for Christ. Peter was overconfident of himself. 'I will lay down my life for your sake!' (John 13:37). But Peter's strength undid him. Peter had habitual grace—but he lacked auxiliary grace. Christians need fresh gales from heaven. Pray for the Spirit to animate you in your sufferings. As the fire hardens the potter's vessel, which is at first weak and limber—so the fire of the Spirit hardens men against sufferings. Pray that God will make you like the anvil—that you may bear the strokes of persecutors with invincible patience!

APPENDIX to the Beatitudes

"His commandments are not grievous." 1 John 5:3

You have seen that Christ calls for poverty of spirit, pureness of heart, meekness, mercifulness, cheerfulness in suffering persecution, etc. Now that none may hesitate or be troubled at these commands of Christ, I thought it good (as a closure to the former discourse) to take off the surmises and prejudices in men's spirits by this sweet, mollifying Scripture, 'His commandments are not grievous.'

The censuring world objects against piety—that it is difficult and irksome. 'Behold what a weariness is it!' (Malachi 1:13). Therefore the Lord, that he may invite and encourage us to obedience, draws religion in its fair colors and represents it to us as beautiful and pleasant, in these words: 'His commandments are not grievous.' this may well be called a sweetening ingredient put into religion and may serve to take off that asperity and harshness which the carnal world would put upon the ways of God.

For the clearing of the terms, let us consider:

1. What is meant here by 'commandments'?

By this word, commandments, I understand gospel-precepts; faith, repentance, self-denial etc.

2. What is meant by 'not grievous'?

The Greek word signifies they are not tedious or heavy to be borne. There is a train of thought in the words. 'His commands are not grievous', that is, they are easy, sweet, excellent.

Hence observe that none of God's commandments are grievous, when he calls us to be meek, merciful, pure in heart. These commandments are not grievous. 'My burden is light' (Matthew 11:30). The Greek word there for 'burden', signifies properly 'the ballast of a ship' which glides through the waves as swiftly and easily as if the ship had no weight or pressure in it. Christ's commandments are like the ballast of a ship—useful, but not troublesome. All his precepts are sweet and easy, therefore called 'pleasantness' (Proverbs 3:17). To illustrate and amplify this, consider two things:

1. Why Christ lays commands upon his people.

2. That these commands are not grievous.

1. Why Christ lays commands upon his people. There are two reasons.

[1] In regard of CHRIST—it is suitable to his dignity and state. He is Lord paramount. This name is written on his thigh and vesture, 'King of kings' (Revelation 19:16). And shall not a king appoint laws to his subjects? It is one of the regal rights, the flowers of the crown, to enact laws and statutes. What is a king without his laws? And shall not Christ (by whom 'kings reign', Proverbs 8:15) put forth his royal edicts by which the world shall be governed?

[2] In regard of the SAINTS—it is well for the people of God that they have laws to bind and check the exorbitancies of their unruly hearts. How far would the vine spread its luxuriant branches—were it not pruned and tied? The heart would be ready to run wild in sin—if it did not have affliction to prune it, and the laws of Christ to bind it. The precepts of Christ are called 'a yoke' (Matthew 11:30). The yoke is useful. It keeps the oxen from straggling and running out. So the precepts of Christ as a yoke—keep the godly from straggling into sin. Where would we not run, into what damnable opinions and practices— did not Christ's laws lay a check and restraint upon us! Blessed be God for precepts! That is a blessed yoke, which yokes our corruptions. We would run to hell were it not for this yoke! The laws of Christ are a spiritual hedge, which keeps the people of God within the pastures of ordinances. Some that have broken this hedge and have straggled off, are now in the devil's pound! Thus we see what need the saints have of the royal law.

2.The second thing I am to demonstrate, is that Christ's commands are not grievous. I confess they are grievous to the unregenerate man. To mourn for sin, to be pure in heart, to suffer persecution for righteousness' sake—is a hard work, and grievous to flesh and blood. Therefore Christ's commands are compared to bands and cords—because carnal men look upon them so. God's commands restrain men from their excess, and bind them to their good behavior. Therefore, they hate these bonds and instead of breaking off sin, say, 'Let us break their bands asunder and cast away their cords from us!' (Psalm 2:3). A carnal man is like an untamed heifer which will not endure the yoke—but kicks and flings, or like a 'wild bull in a net' (Isaiah 51:20). Thus to an unsaved person, Christ's commands are grievous.

Nay, to a child of God, so far as corruption prevails (for he is but in part regenerate), Christ's laws seem irksome. The flesh cries out that it cannot pray or suffer. 'The law in the members' rebels against Christ's law. Only as the spiritual part prevails, does it make the flesh stoop to Christ's injunctions. A regenerate person, so far as he is regenerate, does not count God's commandments grievous. They are not a burden—but a delight.

Divine commands are not grievous, if we consider them first positively, in these eight particulars:

(1) A Christian consents to God's commands, therefore they are not grievous. 'I consent to the law, that it is good' (Romans 7:16). What is done with consent is easy. If the virgin gives her consent, the match goes on cheerfully. A godly man in his judgment approves of Christ's laws, and in his will consents to them. Therefore they are not grievous. A wicked man is under a force; terror of conscience forces him to duty. He is like a slave that is chained to the galley. He must work whether he will or not. He is forced to pull the rope, tug at the oar. But a godly man is like a free subject, who consents to his prince's laws and obeys out of choice as seeing the equity and rationality of them. Thus a gracious heart sees a beauty and equity in the commands of heaven, which draws forth consent, and this consent makes them pleasant.

(2) They are Christ's commands, therefore not grievous. 'Take my yoke' (Matthew 11:29). Gospel commands are not the laws of a tyrant—but of a Savior. The husband's commands are not grievous to the wife. It is her desire to obey. This is enough to animate and excite obedience—it is Christ's who commands. As Peter said in another sense, 'Lord if it is you, bid me come unto you upon the water' (Matthew 14:28), so says a gracious soul; 'Lord, if it is you who would have me mourn for sin and breathe after heart purity; if it is you (dear Savior) who bids me to do these things—I will cheerfully obey. Your commandments are not grievous'. A soldier at the word of his general, makes a brave fight.

(3) Christians obey out of a principle of love, and then God's commandments are not grievous. Therefore in Scripture serving and loving of God, are put together. 'They join themselves to the Lord, to serve him and to love the name of the Lord' (Isaiah 56:6). Nothing is grievous to him who loves. Love lightens a burden; it adds wings to obedience. A heart who loves God, counts nothing tedious but its own dullness and slowness of motion. Love makes sin heavy—and Christ's burden light.

(4) A Christian is carried on by the help of the Spirit, and the Spirit makes every duty easy. 'The Spirit helps our infirmities' (Romans 8:26). The Spirit works in us 'both to will and to do' (Philippians 2:13). When God enables us to do what he commands, then 'his commandments are not grievous'. If two carry a burden, it is easy. The Spirit of God helps us to do duties, and to bear burdens. He draws as it were in the yoke with us. If the teacher guides the child's hand and helps it to frame its letter—it is not hard for the child to write. If the loadstone draw the iron—it is not hard for the iron to move. If the Spirit of God as a divine loadstone draws and moves the heart—it is not hard to obey. When the bird has wings given it, it can fly. Though the soul of itself be unable to do that which is good—yet having two wings given it—the wing of faith and the wing of the Spirit, now it flies swiftly in obedience! 'The Spirit lifted me up' (Ezekiel 11:1). The heart is heavenly in prayer, when the Spirit lifts it up. The sails of a mill cannot move by themselves—but when the wind blows then they turn round. When a gale of the Spirit blows upon the soul, now the sails of the affections move swiftly in duty.

(5) All Christ's commands are beneficial, not grievous. 'And now, O Israel, what does the Lord your God require of you—but to fear the Lord your God, to love him, to keep his statutes which I command you this day—for your good' (Deuteronomy 10:12, 13). Christ's commands carry food in the mouth of them, and then surely they are not grievous. Salvation runs along in every precept. To obey Christ's laws is not so much our duty—as our privilege. All Christ's commands center in blessedness. Medicine is in itself very unpleasant—yet because it tends to health, no man refuses it. Divine precepts are irksome to the fleshy part—yet, having such excellent operation as to make us both holy and happy—they are not to be accounted grievous. The apprentice is content to go through hard service, because it makes way for his freedom. The scholar willingly wrestles with the knotty difficulties of arts and sciences, because they serve both to ennoble and advance him. How cheerfully does a believer obey those laws which reveal Christ's love! That suffering is not grievous—which leads to a crown. This made Paul say, 'I take pleasure in infirmities, in persecutions' (2 Corinthians 12:10).

(6) It is honorable to be under Christ's commands. Therefore they are not grievous. The precepts of Christ do not burden us—but adorn us. It is a honor to be employed in Christ's service. How cheerfully did the rowers row the barge which carried Caesar! The honor makes the precept easy. A crown of gold is in itself heavy—but the honor of the crown makes it light and easy to be worn. I may say of every command of Christ, as Solomon speaks of wisdom, 'She shall give to your head an ornament of grace: a crown of glory shall she deliver to you' (Proverbs 4:9). It is honorable working at the King's court. The honor of Christ's yoke, makes it easy and pleasant.

(7) Christ's commands are sweetened with joy—so then they are not grievous. Cicero questions whether that can properly be called a burden—which is carried with joy and pleasure. When the wheels of a chariot are oiled they run swiftly. Just so, when God pours in the oil of gladness, how fast does the soul run in the ways of his commandments! Joy strengthens for duty. 'The joy of the Lord is your strength' (Nehemiah 7:10); and the more strength—the less weariness. God sometimes drops down comfort—and then a Christian can run in the yoke!

(8) Gospel commands are finite, therefore not grievous. Christ will not always be laying his commands upon us. Christ will shortly take off the yoke from our neck—and set a crown upon our head! There is a time coming when we shall not only be free from our sins—but our duties too. Prayer and fasting are irksome to the flesh. In heaven there will be no need of prayer or repentance. Duties shall cease there. Indeed in heaven the saints shall love God—but love is no burden. God will shine forth in his beauty—and to fall in love with beauty is not grievous. In heaven the saints shall praise God—but their praising of him shall be so sweetened with delight, that it will not be a duty any more—but part of their reward. It is the angels' heaven to praise God. This then makes Christ's commands not grievous—they are temporary; it is but a while and duties shall be no more. The saints shall not so much be under commands as embraces! Wait but a while, and you shall put off your armor—and end your weary marches!

Thus we have seen that Christ's commands considered in themselves, are not grievous.

Let us consider Christ's commands comparatively—and we shall see they are not grievous. Let us make a fourfold comparison. Compare Gospel commands:

1. With the severity of the moral law.

2. With the commands of sin.

3. With the torments of the damned.

4. With the glory of heaven.

1. Christ's commands in the gospel are not grievous, when compared with the severity of the MORAL LAW. The moral law was such a burden as neither we nor our fathers could bear. 'Cursed is everyone who continues not in all things which are written in the book of the law to do them' (Galatians 3:10). Impossible it is that any Christian should come up to the strictness of this. The golden mandates of the gospel comparatively are easy. For:

(1) In the gospel, if there is a desire to keep God's commandments, it is accepted. 'If there be first a willing mind, it is accepted' (Nehemiah 1:11; 2 Corinthians 8:12). Though a man had had ever so good an intention to have fulfilled the moral law, it would not have been accepted. He must 'de facto' (in actual deed) have obeyed (Galatians 3:12). But in the gospel God crowns the desire. If a Christian says in humility, 'Lord, I desire to obey you, I would be more holy' (Isaiah 26:8), this desire, springing from love—is accepted by God.

(2) In the gospel a surety is admitted in the court. The law would not admit of a surety. It required personal obedience. But now, God so far indulges us that, what we cannot of ourselves do, we may do by a proxy. Christ is called 'a surety of a better testament' (Hebrews 7:22). We cannot walk so exactly. We tread awry, and fall short in everything—but God looks upon us in our surety, and Christ 'having fulfilled all righteousness' (Matthew 3:15), it is as if we had fulfilled the law in our own person.

(3) The law commanded and threatened—but gave no strength to perform. It Egyptianized, requiring the full tally of bricks—but gave no straw. But now, God gives power with his commands. Gospel-precepts are sweetened with promises. God commands, 'Make a new heart' (Ezekiel 18:31). 'Lord,' may the soul say, 'I cannot make a new heart! I could as well make a new world!' But see Ezekiel 36:26, 'A new heart also will I give you'. God commands us to cleanse ourselves: 'Wash, make yourself clean' (Isaiah 1:16). 'Lord, I have no power to cleanse myself! Who can bring a clean thing out of an unclean?' (Job 14:4). See the precept turned into a promise: 'From all your filthiness and from your idols—I will cleanse you' (Ezekiel 36:25). If, when the child cannot go, the father takes it by the hand and leads it, now it is not hard for the child to go. When we cannot go, God takes us by the hand, 'I taught Ephraim to go, taking them by their arms' (Hosea 11:3).

(4) In the gospel God winks at infirmities, where the heart is right. The law called for perfect obedience. It was death to have shot but a hairbreadth short of the mark. It would be sad if the same rigor should continue upon us. 'Woe to the holiest man who lives' (says Augustine) 'if God comes to weigh him in the balance of his justice!' It is with our best duties as with gold. Put the gold in the fire and you will see dross come out. What drossiness is in our holy things! But in the gospel, God will pass by our failings. Thus Christ's commands in the gospel are not grievous, compared with the severity of the moral law.

2. Christ's commands are not grievous, when compared with the commands of SIN. Sin lays a heavy yoke upon men. Sin is compared to heavy lead (Zechariah 5:7) to show the weightiness of it. The commands of sin are burdensome. Let a man be under the power and rage of any lust (whether it be covetousness or ambition), how he tires and excruciates himself! What hazards does he run, even to the endangering of his health and soul, that he may satisfy his lust! 'They wear themselves out with all their sinning' (Jeremiah 9:5). And are not Christ's precepts easy and sweet in comparison of sin's austere and inexorable commands? Therefore Chrysostom says well that 'virtue is easier than vice'. Temperance is less burdensome than drunkenness. Doing justice is less burdensome than crime. There is more difficulty and perplexity in the contrivement (Micah 2:1) and pursuit of wicked ends—than in obeying the sweet and gentle precepts of Christ. Hence it is that a wicked man is said to 'pregnant with evil and conceives trouble' (Psalm 7:14), to show what anxious pain and trouble he has in bringing about his wickedness! Many have gone with more pain to hell--than others have to heaven!

3. Christ's commands are not grievous, when compared with the grievous TORMENTS OF THE DAMNED. The rich man cries out 'I am tormented in this flame!' (Luke 16:24). Hell fire is so inconceivably torturing—that the wicked do not know either how to bear or how to avoid it. The torment of the damned may be compared to a yoke—but it differs from other yokes. Usually the yoke is laid but upon the neck of the beast—but the hell-yoke is laid upon every part of the sinner. His eyes shall behold nothing but bloody tragedies. His ears shall hear the groans and shrieks of blaspheming spirits. He shall suffer in every member of his body and faculty of his soul, and this agony though violent, is yet perpetual. The yoke of the damned shall never be taken off. 'The footprints to hell show no return.' Sinners might break the golden chain of God's commands—but they cannot break the iron chain of his punishments! It is as impossible for them to file this chain, as to scale heaven.

And are not gospel-commands easy in comparison of hell-torments? What does Christ command? He bids you repent. Is it not better to weep for sin—than bleed for it! Christ bids you pray in your families and closets. Is it not better praying—than roaring in hell! He bids you sanctify the Sabbath. Is it not better to keep a holy rest to the Lord than to be forever without rest? Hell is a restless place. There is no intermission of torment for one moment in all eternity! I appeal to the consciences of men. Are not Christ's commands sweet and pleasant—in comparison of the insupportable pains of reprobates? Is not obeying better than damning! Are not the cords of love—better than the chains of darkness!

4. Gospel commands are not grievous, when compared with the glory of HEAVEN. What an infinite disproportion is there between our service and our reward! What are all the saints' labors and travails in religion—compared with the eternal crown of glory? The weight of glory makes duty light.

Behold here an encouraging argument to true religion. How may this make us in love with the ways of God! 'His commandments are not grievous'. Believers are not now under the thundering curses of the law—no, nor under the ceremonies of it, which were both numerous and burdensome. The ways of God are reasonable, his statutes pleasant! He bids us mourn—that we may be comforted. He bids us be poor in spirit—that he may settle a kingdom upon us. God is no hard Master. 'His commandments are not grievous.' O Christian, serve God out of choice (Psalm 119:3). Think of the joy, the honor, and the reward of godliness. Never more grudge God your service. Whatever he prescribes—let your hearts cheerfully subscribe.

It reproves those who refuse to obey these sweet and gentle commands of Christ. 'Israel would not submit to me' (Psalm 81:11). The generality of men choose rather to put their neck in the devil's yoke than to submit to the sweet and easy yoke of Christ. What should be the reason that, when God's 'commandments are not grievous', his ways pleasantness, his service perfect freedom—yet men should not bow to Christ's scepter, nor stoop to his laws?

Surely the cause is that inbred hatred which is naturally in men's hearts against Christ. Sinners are called 'God-haters' (Romans 1:30). Sin begets not only a dislike of the ways of God—but hatred to God! And from disaffection, flows disloyalty. 'His citizens hated him and sent a message after him, saying—We will not have this man to reign over us!' (Luke 19:14)

Besides this inbred hatred against Christ, the devil labors to blow the coals and increase this odium and antipathy. He raises an evil report upon religion as those spies did on Canaan. 'They brought up an evil report of the land' (Numbers 13:32). Satan is implacably malicious, and as he sometimes accuses us to God—so he accuses God to us, and says, 'He is a hard Master and his commandments are grievous.' It is the devil's design to do as the sons of Eli, 'who made the offering of God to be abhorred' (1 Samuel 2:17). If there is any hatred and prejudice in the heart against true religion, 'an enemy has done this!' (Matthew 13:28, 38). The devil raises in the hearts of men a twofold prejudice against Christ and his ways:

(1) The small number of those who embrace religion. The way of Christ is but a pathway (Psalm 119:35), whereas the way of pleasure and vanity is the roadway. Many ignorantly conclude that must be the best way—which most people travel on.

I answer: There are but few that are saved, and will not you be saved because so few are saved? A man does not argue thus in other things: 'there are but few rich, therefore I will not labor to be rich.' Nay, therefore, he the rather strives to be rich. Why should not we argue thus wisely about our souls? There are but few that go to heaven, therefore we will labor the more to be of the number of that few.

What a weak argument is this: there are but few who embrace true religion, therefore you will not! Those things which are more excellent are more rare. There are but few diamonds. There are but few kings. The fewness of those who embrace true religion, argues the way of religion to be excellent. We are warned not to sail with the multitude (Exodus 23:2). Most fish go to the Devil's net! 'Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it.' (Matthew 7:13-14)

(2) The ways of religion are rendered deformed and unlovely by the scandals of professors.

I answer: I acknowledge the luster of religion has been much eclipsed and sullied by the scandals of men. This is an age of scandals. Many have made the pretense of religion, to be a key to open the door to all ungodliness. Never was God's name more taken in vain. This is that our Savior has foretold. 'It must needs be that offences come' (Matthew 18:7). But to take off this prejudice, consider: scandals are not from true religion—but for lack of true religion. True religion is not the worse, though some abuse it. To dislike piety because some of the professors of it are scandalous, is as if one should say, 'Because the servant is dishonest, therefore he will not have a good opinion of his master.' Is Christ the less glorious because some who wear his livery are scandalous? Is true religion the worse—because some of her followers are bad? Is wine the worse—because some are drunkards? Shall a woman dislike chastity because some of her neighbors are unchaste? Let us argue soberly. 'Judge righteous judgment' (John 7:24).

God sometimes permits scandals to fall out in the church out of a design:

(1) As a just judgment upon hypocrites. These squint-eyed devotionists who serve God for their own ends, the Lord in justice allows them to fall into horrid debauched practices, that he may lay open their baseness to the world, and that all may see they were but pretend Christians, but painted devils! Judas was first a sly hypocrite, afterwards a visible traitor!

(2) Scandals are for hardening of the profane. Some desperate sinners who would not be won by piety—they shall be wounded by it. God lets scandals occur, to be a break neck to men and to engulf them more in sin. Jesus Christ ('God blessed forever') is to some a 'rock of offence' (Romans 9:33). His blood, which is to some balm, is to others poison. If the beauty of piety does not allure—the scandals of some of its followers shall spur men to hell.

(3) Scandals in the church are for the caution of the godly. The Lord would have his people walk tremblingly. 'Be not high-minded—but fear' (Romans 11:20). When cedars fall, let the 'bruised reed' tremble. The scandals of professors are not to discourage us—but to warn us. Let us tread more warily. The scandals of others are sea-marks for the saints to avoid.

Let all this serve to take off these prejudices from true religion. Though Satan may endeavor by false disguises to render the gospel odious—yet there is a beauty and a glory in it. God's 'commandments are not grievous'.

Let me persuade all men cordially to embrace the ways of God. 'His commandments are not grievous'. God never burdens us—but that he may unburden us of our sins. His commands are our privileges. There is joy in the way of duty (Psalm 19:11)—and heaven at the end!

The Godly Man's Picture

by Thomas Watson

Introduction

Characteristics of a Godly Man

1) A Godly Man is a Man of Knoweldge
2) A Godly Man is a Man Moved by Faith
3) A Godly Man is Fired with Love to God
4) A Godly Man is Like God
5) A Godly Man is Very Exact and Careful About the Worship of God
6) A Godly Man is a Servant of God
7) A Godly Man Prizes Christ
8) A Godly Man Weeps
9) A Godly Man is a Lover of the Word
10) A Godly Man has the Spirit of God Residing in Him
11) A Godly Man is a Humble Man
12) A Godly Man is a Praying Man
13) A Godly Man is a Sincere Man
14) A Godly Man is a Heavenly Man
15) A Godly Man is a Zealous Man
16) A Godly Man is a Patient Man
17) A Godly Man is a Thankful Man
18) A Godly Man is a Lover of the Saints
19) A Godly Man Does Not Indulge in Any Sin
20 A Godly Man is Good in His Relationships
21) A Godly Man Does Spiritual Things in a Spiritual Manner
22) A Godly Man is Thoroughly Trained in Piety
23) A Godly Man Walks with God
24) A Godly Man Strives to be an Instrument for Making Others Godly

Exhortations to Godliness

Helps and Motives to Godliness

The Mystical Union Between Christ and His People

Christian Reader,

The soul being so precious, and salvation so glorious—it is the highest point of prudence to make preparations for the eternal world. It is beyond all dispute, that there is an inheritance in light; and it is most strenuously asserted in Holy Scripture that there must be a fitness and suitability for it (Col. 1:12). If anyone asks, "Who shall ascend into the hill of the Lord?" the answer is, "He who has clean hands, and a pure heart" (Psalm 24:4). To describe such a person is the work of this ensuing treatise. Here you have the godly man's portrait, and see him portrayed in his full lineaments.

What a rare thing godliness is! It is not airy and puffed up—but solid, and such as will take up the heart and spirits. Godliness consists in an exact harmony between holy principles and practices. Oh, that all into whose hands this book shall providentially come, may be so enamored with piety as to embrace it heartily. So sublime is godliness that it cannot be delineated in its perfect radiance and luster, though an angel should take the pencil. Godliness is our wisdom. "The fear of the Lord, that is wisdom" (Job 28:28). Morality without piety is profound madness. Godliness is a spiritual queen, and whoever marries her, is sure of a large dowry with her. Godliness has the promise of the present life and of that which is to come (1 Tim. 4:8). Godliness gives assurance, yes, holy triumph in God; and how sweet is that! (Isaiah 32:17).

It was old Latimer who said, "When sometimes I sit alone, and have a settled assurance of the state of my soul, and know that God is my God—I can laugh at all troubles, and nothing can daunt me." Godliness puts a man in heaven before his time. Christian, aspire after piety; it is a lawful ambition. Look at the saints' characteristics here, and never leave off until you have got them stamped upon your own soul. This is the grand business which should swallow up your time and thoughts. Other speculations and quaint notions are nothing, compared to the priceless soul. They are like wafers which have fine words printed upon them, and are curious to the eye—but are thin, and yield little nourishment. But I will not keep you longer in the porch. Should I have enlarged upon any one characteristic of the godly man, it would have required a volume—but designing to go over many, I have contracted my sails, and given you only a brief summary of things. If this piece conduces to the good of souls, I shall have my desire. That the God of grace will effectually accomplish this shall be the prayer of him who is
Yours in all Christian affection,
Thomas Watson

Introduction

"For this cause shall everyone who is godly pray unto you." (Psalm 32:6)

Holy David at the beginning of this psalm, shows us wherein true happiness consists; not in beauty, honor, riches (the world's trinity)—but in the forgiveness of sin. "Blessed is he whose transgression is forgiven" (v. 1). The Hebrew word "to forgive" signifies "to carry out of sight", which agrees well with the words of Jeremiah: "In those days, says the Lord, the sins of Judah shall be sought for, and they shall not be found" (Jer. 50:20). This is an incomprehensible blessing, and such as lays a foundation for all other mercies. I shall just glance at it, and lay down these five assertions about it:

1. Forgiveness of sin is an act of God's free grace.

The Greek word for "forgive" (charizomai) makes clear the source of pardon. Pardon does not arise from anything inherent in us—but is the pure result of free grace (charis). "I, even I, am he who blots out your transgressions for my own sake" (Isaiah 43:25). When a creditor forgives a debtor, he does it freely. Pardon of sin is a royal thread, spun out of the heart of free grace. Paul cries out, "I obtained mercy" (1 Tim. 1:13)—"I was be-mercied". He who is pardoned, is all bestrewn with mercy. When the Lord pardons a sinner, he does not only pay a debt—but gives an inheritance!

2. God, in forgiving sin, remits the guilt and penalty.

Guilt cries for justice. No sooner had Adam eaten the apple, than he saw the "flaming sword" and heard the curse. But in forgiveness of sin, God indulges the sinner. He seems to say to him, "Though you have fallen into the hands of my justice and deserve to die—yet I will absolve you, and whatever is charged against you shall be discharged."

3. Forgiveness of sin is through the blood of Christ.

Free grace is the impulsive cause; Christ's blood is the meritorious cause. "Without shedding of blood is no remission of sin" (Heb. 9:22). Justice would be revenged either on the sinner, or on the surety. Every pardon is the price of Christ's blood.

4. Before sin is forgiven, it must be repented of.

Therefore repentance and remission are linked together: "that repentance and forgiveness of sins should be preached in his name" (Luke 24:47). Not that repentance in a popish sense merits forgiveness. Christ's blood must wash our tears away—but repentance is a qualification, though not a cause of forgiveness. He who is humbled for sin, will value pardoning mercy the more. When there is nothing in the soul but clouds of sorrow, and now God brings a pardon—which is a setting up of a rainbow in the cloud, to tell the sinner that the flood of wrath shall not overflow him—oh, what joy there is at the sight of this rainbow! The soul that before was steeped in tears, now melts in love to God (Luke 7:38, 47).

5. God having forgiven sin, he will no longer call it to remembrance. (Jer. 31:34)

The Lord will not upbraid us with former unkindness. "He will cast all our sins into the depths of the sea" (Mic. 7:19). Sin shall not be cast in like cork which rises up again—but like lead which sinks to the bottom. How we should all labor for this covenant blessing!

(i) How sad it is to lack pardon! It must of necessity go badly with the malefactor, who lacks his pardon. All the curses of God stand in full force against the unpardoned sinner; his very blessings are cursed (Mal. 2:2). Caesar wondered at one of his soldiers, who was so merry when he was in debt. Can that sinner be merry who is heir to all God's curses—and does not know how soon he may take up his lodgings among the damned!

(ii) How sweet it is to have pardon!

(a) The pardoned soul is out of the gunshot of hell (Romans 8:33). Satan may accuse—but Christ will show a discharge!

(b) The pardoned soul may go to God with boldness in prayer. Guilt clips the wings of prayer, so that it cannot fly to the throne of grace—but forgiveness breeds confidence. He who has his pardon, may look his prince in the face with comfort.

This great mercy of pardon David had obtained, as appears in verse 5: "You forgave me". And because he had found God "a God of pardons" (Neh. 9:17), he therefore encouraged others to seek God in the words of the text: "For this cause shall everyone who is godly pray unto you."

The Nature of Godliness

It will first be enquired, "What is godliness?" I answer in general, "Godliness is the sacred impression and workmanship of God in a man, whereby from being carnal he is made spiritual." When godliness is wrought in a person, he does not receive a new soul—but he has "another spirit" (Numb. 14:24). The faculties are not new—but the qualities are; the strings are the same—but the tune is corrected. Concerning godliness, I shall lay down these seven maxims or propositions:

1. Godliness is a REAL thing

It is not a fantasy, but a fact. Godliness is not the feverish fantasy of a sick brain; a Christian is no enthusiast, one whose religion is all made up of theory. Godliness has truth for its foundation; it is called "the way of truth" (Psalm 119:30). Godliness is a ray and beam that shines from God. If God is true, then godliness is true.

2. Godliness is an INTRINSIC thing

It lies chiefly in the heart: "circumcision is that of the heart" (Romans 2:29). The dew lies on the leaf, the sap is hidden in the root. The moralist's religion is all in the leaf; it consists only in externals—but godliness is a holy sap which is rooted in the soul: "Surely you desire truth in the inner parts; you teach me wisdom in the inmost place" (Psalm 51:6).

3. Godliness is a SUPERNATURAL thing

By nature we inherit nothing but evil. "When we were in the flesh, the motions of sins did work in our members" (Romans 7:5). We sucked in sin as naturally as our mother's milk; but godliness is the "wisdom from above" (Jas. 3:17). It is breathed in from heaven. God must light up the lamp of grace in the heart. Weeds grow by themselves; flowers are planted. Godliness is a celestial plant which comes from the New Jerusalem. Therefore it is called a "fruit of the Spirit" (Gal. 5:22). A man has no more power to make himself godly, than to create himself.

4. Godliness is an EXTENSIVE thing

It is a sacred leaven which spreads itself into the whole soul: "May the God of peace sanctify you wholly" (1 Thess. 5:23). There is light in the understanding, order in the affections, pliableness in the will, exemplariness in the life. We do not call a black man white, because he has white teeth. He who is good only in some part is not godly. Grace is called "the new man" (Col. 3:10), not a new eye, or tongue—but a new man. He who is godly is good all over; though he is regenerate only in part—yet it is in every part.

5. Godliness is an INTENSE thing

It does not lie in a dead formality and indifference—but is vigorous and flaming: "fervent in spirit" (Romans 12:11). We call water hot when it is so in the third or fourth degree. He whose devotion is inflamed is godly, and his heart boils over in holy affections.

6. Godliness is a GLORIOUS thing

As the jewel to the ring, so is piety to the soul, bespangling it in God's eyes. Reason makes us men; godliness makes us earthly angels; by it we "partake of the divine nature" (2 Pet. 1:4). Godliness is near akin to glory: "glory and virtue" (2 Pet. 1:3). Godliness is glory in the seed, and glory is godliness in the flower.

7. Godliness is a PERMANENT thing

Aristotle says, "Names are given from the habit". We do not call the one who blushes ruddy—but the one who is of a ruddy complexion (1 Sam. 17:42). A blush of godliness is not enough to distinguish a Christian—but godliness must be the temper and complexion of the soul. Godliness is a fixed thing. There is a great deal of difference between a stake in the hedge—and a tree in the garden. A stake rots and molders—but a tree, having life in it, abides and flourishes. When godliness has taken root in the soul, it abides to eternity: "his seed remains in him" (1 John 3:9). Godliness being engraved in the heart by the Holy Spirit, as with the point of a diamond, can never be erased.

A reproof to such as are only PRETENDERS to Godliness

"Woe to you, teachers of the law and Pharisees, you hypocrites! You are like whitewashed tombs, which look beautiful on the outside but on the inside are full of dead men's bones and everything unclean. In the same way, on the outside you appear to people as righteous but on the inside you are full of hypocrisy and wickedness." Matthew 23:27-28

Here is a sharp rebuke to such as are "glittering dross" Christians, who only make a show of godliness, like Michal, who put "an image in the bed", and so deceived Saul's messengers (1 Sam. 19:16). These our Savior calls "whited sepulchers" (Matt. 23:27)—their beauty is all paint! In ancient times a third part of the inhabitants of England were called Picts, which signifies "painted". It is to be feared that they still retain their old name. How many are painted over with a religious profession, whose seeming luster dazzles the eyes of beholders—but within there is nothing but putrefaction! Hypocrites are like the swan, which has white feathers—but a black skin; or like that flower, which has a lovely appearance—but a bad scent. "You have a name that you live, and are dead" (Rev. 3:1). These the apostle Jude compares to "clouds without water" (Jude 12). They claim to be full of the Spirit—but they are empty clouds; their goodness is but a religious cheat.

Question: But why do people content themselves with a show of godliness?

Answer: This helps to keep up their fame. Men are ambitious of credit, and wish to gain repute in the world, therefore they will dress themselves in the garb and mode of religion, so that others may write them down for saints. But alas, what is one the better for having others commend him—and his conscience condemn him? What good will it do a man when he is in hell—that others think he has gone to heaven? Oh, beware of this! Counterfeit piety is double iniquity.

1. To have only a show of godliness is a God-enraging sin

The man who is a pretender to saintship—but whose heart tells him he has nothing but the name, carries Christ in his Bible but not in his heart. Some political design spurs him on in the ways of God; he makes religion a lackey to his carnal interest. What is this but to abuse God to his face, and to serve the devil in Christ's livery? Hypocrisy makes the fury rise up in God's face; therefore he calls such people "the generation of his wrath" (Isaiah 10:6). God will send them to hell, to do penance for their hypocrisy!

2. To make only a show of godliness is self-delusion

It is a horrible mistake to take a show of grace, for grace. This is to cheat yourself: "deceiving your own souls" (Jas. 1:22). He who has counterfeit gold instead of true gold, wrongs himself most. The hypocrite deceives others while he lives—but deceives himself when he dies.

3. To have only a name, and make a show of godliness, is odious to God and man

The hypocrite is abhorred by all. Wicked men hate him because he makes a show, and God hates him because he only makes a show. The wicked hate him because he has so much as a mask of godliness, and God hates him because he has no more. "You have almost persuaded me to be a Christian" (Acts 26:28). The wicked hate the hypocrite because he is almost a Christian, and God hates him because he is only almost one.

4. To make a show of piety is a vain thing

Hypocrites lose all they have done. Their sham tears drop beside God's bottle; their prayers and fasts prove abortive. "When you fasted and mourned, did you at all fast unto me, even to me?" (Zech. 7:5). As God will not recompense a slothful servant, neither will he recompense a treacherous one. The hypocrites' full reward is in this life: "They have their reward" (Matt. 6:5). A poor reward—the empty breath of men. The hypocrite may make his receipt and write, "Received in full payment". Hypocrites may have the praise of men—but though these triumphs are granted them, they shall never have the privilege of sitting in heaven. What acceptance can he look for from God, whose heart tells him he is no better than a charlatan in divinity?

5. To have only a pretense of godliness will yield no comfort at death

Will painted gold enrich a man? Will painted wine refresh him who is thirsty? Will the paint of godliness stand you in any stead? How were the foolish virgins better for their "blazing lamps", when they had no oil? What is the lamp of profession without the oil of grace? He who has only a painted holiness shall have only a painted happiness.

6. You who have nothing but a specious pretext and mask of piety expose yourself to Satan's scorn

You shall be brought forth at the last day, as was Samson, to make the devil sport (Judges 16:25). He will say, "What has become of your vows, tears, confessions? Has all your religion come to this? Did you so often defy the devil, and have you now come to dwell with me? Could you meet with no weapon to kill you—but what was made of gospel metal? Could you not suck poison anywhere but out of ordinances? Could you find no way to hell—but by counterfeit godliness?" What a vexation this will be, to have the devil thus reproach a man! What will it be to have the devil triumph over a man at the last day!

Let us therefore take heed of this pious pageantry or devout stage-play. That which may make us fear our hearts the more is when we see tall cedars in the church worm-eaten with hypocrisy. Balaam a prophet, Jehu a king, Judas an apostle—all of them stand to this day on record as hypocrites.

It is true that there are the seeds of this sin in the best Christian; but as it was with leprosy under the law, all who had swellings or spots in the skin of the flesh were not reputed unclean and put out of the camp (Lev. 13:6); so all who have the swellings of hypocrisy in them are not to be judged hypocrites, for these may be the spots of God's children (Deut. 32:5). But that which distinguishes a hypocrite is when hypocrisy is predominant and is like a spreading cancer in the body.

Question: When is a man under the dominion and power of hypocrisy?

Answer: There are two signs of its predominance:

(i) When one serves God for sinister ends.

(ii) When there is some sin dear to a man, which he cannot part with. These two are as clear signs of a hypocrite as any I know.

Oh, let us take David's candle and lantern, and search for this leaven, and burn it before the Lord!

Christian, if you mourn for hypocrisy—yet find this sin so potent that you cannot get the mastery of it, go to Christ. Beg of him that he would exercise his kingly office in your soul, that he would subdue this sin, and put it under the yoke. Beg of Christ to exercise his spiritual surgery upon you. Desire him to lance your heart and cut out the rotten flesh, and that he would apply the medicine of his blood to heal you of your hypocrisy. Say that prayer of David often: "Let my heart be sound in your statutes" (Psalm 119:80). "Lord, let me be anything rather than a hypocrite." A double-heart will exclude from one heaven.

The Characteristics of a Godly Man

It will be enquired in the next place, "Who is the godly man?" For the full answer to this I shall lay down several specific signs and characteristics of a godly man.

1. A godly man is a man of KNOWLEDGE.

"The prudent are crowned with knowledge" (Proverbs 14:18). The saints are called "wise virgins" (Matt. 25:4). A natural man may have some head knowledge of God—but he "knows nothing yet as he ought to know" (1 Cor. 8:2). He does not know God savingly. He may have the eye of natural reason open—but he does not discern the things of God in a spiritual manner. Waters cannot go beyond their spring-head. Vapors cannot rise higher than the sun draws them. A natural man cannot act above his sphere; he is no more able to judge sacred things aright than a blind man is to judge colors.

(i) He does not see the evil of his heart. If a face is ever so black and deformed—yet it is not seen under a veil; the heart of a sinner is so black that nothing but hell can pattern it—yet the veil of ignorance hides it.

(ii) He does not see the beauties of a Savior. Christ is a pearl of great price—but a hidden pearl.

But a godly man is taught by God: "this anointing teaches you of all things" (1 John 2:27), that is, all things essential to salvation. A godly man has "the good knowledge of the Lord" (2 Chron. 30:22). He has "Sound wisdom" (Proverbs 3:21). He knows God in Christ. To know God out of Christ is to know him as an enemy—but to know him in Christ is sweet and delicious. A gracious soul has "the savor of his knowledge" (2 Cor. 2:14). There is a great difference between one who has read of a country, or viewed it on the map—and another who has lived in the country, and tasted its fruits and spices. The knowledge with which a godly man is adorned has these eight rare ingredients in it:

1. It is a GROUNDED knowledge

"If you continue in the faith grounded" (Col. 1:23). It is not simply believing "as my church believes." Saving knowledge rests upon a double basis: the Word and Spirit. The one is a guide, the other a witness. Saving knowledge is not changeable or doubtful—but has a certainty in it. "We believe and are sure that you are that Christ" (John 6:69); "being always confident" (2 Cor. 5:6). A godly man holds no more than he will die for. The martyrs were so confirmed in the knowledge of the truth, that they would seal it with their blood.

2. It is an APPRECIATIVE knowledge

The jeweler who has the skill to value a jewel is said to know it. He who esteems God above the comforts of the earth knows him (Psalm 73:25). To compare other things with God is to debase deity; as if you should compare a glow-worm with the sun.

3. It is an ENLIVENING knowledge

"I will never forget your precepts, for with them you have quickened me" (Psalm 119:93). Bible knowledge in a natural man's head is like a torch in a dead man's hand. True knowledge animates. A godly man is like John the Baptist, "a burning and a shining lamp". He not only shines by illumination—but he burns by affection. The spouse's knowledge made her "love-sick" (Song 2:5). "I am wounded with love." I am like a deer that is struck with an arrow; my soul lies bleeding, and nothing can cure me—but a sight of him whom my soul loves!

4. It is an APPLIED knowledge

"I know that my redeemer lives" (Job 19:25). A medicine is best when it is applied. This applicative knowledge is joyful. Christ is called a "surety" (Heb. 7:22). Oh what joy, when I am drowned in debt, to know that Christ is my surety! Christ is called an "advocate" (1 John 2:1). The Greek word for advocate, parakletos, signifies a comforter. Oh, what comfort it is when I have a bad cause, to know Christ is my advocate, who never lost any cause he pleaded!

Question: But how shall I know that I am making a right application of Christ? A hypocrite may think he applies when he does not. Balaam, though a sorcerer, still said, "my God" (Numb. 22:18).

Answer:

(i) He who rightly applies Christ puts these two together, Jesus and Lord. "Christ Jesus my Lord" (Phil. 3:8). Many take Christ as Jesus—to save them; but refuse him as Lord—to rule them. Do you join "Prince and Savior" (Acts 5:31)? Would you as well be ruled by Christ's laws as saved by his blood? Christ is "a priest upon his throne" (Zech. 6:13). He will never be a priest to intercede—unless your heart is the throne where he sways his scepter. A true applying of Christ is when we so take him as a husband, that we give up ourselves to him as Lord.

(ii) He who rightly applies Christ derives virtue from him. The woman in the Gospel, having touched Christ, felt virtue coming from him and her fountain of blood was dried up (Mark 5:29). This is to apply Christ—when we feel a sin-mortifying virtue flow from him. That knowledge which is applicatory, has an antipathy against sin, and will not allow the heart to be dominated by sin.

5. It is a TRANSFORMING knowledge

"We all, with open face beholding as in a glass the glory of the Lord, are changed into the same image" (2 Cor. 3:18). As a painter looking at a face draws a face like it in the picture; so looking at Christ in the mirror of the gospel, we are changed into his likeness. We may look at other objects that are beautiful—yet not be made beautiful by them. A deformed face may look at beauty, and yet not be made beautiful. A wounded man may look at a surgeon, and yet not be healed. But this is the excellence of divine knowledge, that it gives us such a sight of Christ as makes us partake of his nature! Like Moses when he had seen God's back parts, his face shone; some of the rays and beams of God's glory fell on him.

6. It is a SELF-EMPTYING knowledge

Carnal knowledge makes the head giddy with pride (1 Cor. 8:1,2). True knowledge brings a man out of love with himself. The more he knows—the more he blushes at his own ignorance. David, a bright star in God's church, still thought himself rather a cloud than a star (Psalm 73:22).

7. It is a GROWING knowledge

"Increasing in the knowledge of God" (Col. 1:10). True knowledge is like the light of the morning, which increases on the horizon until it comes to the full meridian. So sweet is spiritual knowledge that the more a saint knows—the more thirsty he is for knowledge. It is called "the riches of knowledge" (1 Cor. 1:5). The more riches a man has, the more still he desires. Though Paul knew Christ—yet he wanted to know him more: "That I may know him, and the power of his resurrection" (Phil. 3:10).

8. It is a PRACTICAL knowledge

"His sheep follow him because they know his voice." (John 10:4). God requires a knowledge accompanied by obedience. True knowledge not only improves a Christian's sight—but improves his pace. It is a reproach to a Christian to live in a contradiction to his knowledge, to know he should be strict and holy—yet to live loosely. Not to obey—is the same as not to know: "the sons of Eli knew not the Lord" (1 Sam. 2:12). They could not but know, for they taught others the knowledge of the Lord; yet they are said not to know—because they did not obey. When knowledge and practice appear together, then they herald much happiness.

Use 1: Let us test ourselves by this characteristic:

1. Are they godly, who are still in the region of darkness? "It is not good to have zeal without knowledge, nor to be hasty and miss the way." (Proverbs 19:2). Ignorant people cannot give God "a reasonable service" (Romans 12:1). It is sad that after the Sun of righteousness has shone so long in our hemisphere, people should still be under the power of ignorance. Perhaps in the things of the world they know enough, none shall outreach them—but in the things of God—they have no knowledge. Nahash wanted to make a covenant with Israel, that he might "put out their right eyes" (1 Sam. 11:2). Though men have knowledge in secular matters; the devil has put out their right eye—they do not understand the mystery of godliness. It may be said of them as of the Jews, "to this day the veil is upon their heart" (2 Cor. 3:15). Many Christians are no better than baptized heathen! What a shame it is to be without knowledge! "Some have not the knowledge of God; I speak this to your shame" (1 Cor. 15:34). Men think it a shame to be ignorant of their trade—but no shame to be ignorant of God. There is no going to heaven blindfold. "For this is a people without understanding; so their Maker has no compassion on them, and their Creator shows them no favor." (Isaiah 27:11).

Surely ignorance in these days is great. It is one thing not to know, another thing not to be willing to know: "men loved darkness rather than light" (John 3:19). It is the owl which loves the dark. Sinners are like the Athlantes, a people in Ethiopia, who curse the sun. Wicked men shut their eyes willfully (Matt. 13:15), and God shuts them judicially (Isaiah 6:10).

2. Are they godly, who, though they have knowledge—yet do not know "as they ought to know"? They do not know God experimentally. How many knowledgeable people are ignorant? They have illumination—but not sanctification. Their knowledge has no powerful influence upon them to make them better. If you set up a hundred torches in a garden they will not make the flowers grow—but the sun is influential. Many are so far from being better for their knowledge, that they are worse: "your knowledge has perverted you" (Isaiah 47:10). The knowledge of most people makes them more cunning in sin; these have little cause to glory in their knowledge. Absalom might boast of the hair of his head—but that hanged him; so these may boast of the knowledge of their head—but it will destroy them!

3. Are they godly, who, though they have some glimmering of knowledge—yet have no trustful application of Christ? Many in the old world knew there was an ark—but were drowned, because they did not get into it! Knowledge which is not personally applied, will only light a man to hell! It would be better to live a savage—than to die an infidel under the gospel. Christ not believed in is dreadful. Moses' rod, when it was in his hand, did a great deal of good. It wrought miracles; but when it was out of his hand, it became a serpent. So Christ, when laid hold on by the hand of faith, is full of comfort—but not laid hold on, will prove a serpent to bite!

Use 2: As we would prove ourselves to be godly, let us labor for this good knowledge of the Lord. What pains men will take for the achievement of natural knowledge! Many spend years, searching out the knowledge of an earthly trifle. What pains, then, should we take in finding out the knowledge of God in Christ! There must be digging and searching for it, as one would search for a vein of silver: "If you look for it as for silver and search for it as for hidden treasure, then you will understand the fear of the Lord and find the knowledge of God" (Proverbs 2:4-5).

This is the best knowledge. It as far surpasses all other knowledge, as the diamond surpasses a stone. No jewel we wear so adorns us as this: "she is more precious than rubies" (Proverbs 3:15). "But where can wisdom be found? Where does understanding dwell? Man does not comprehend its worth. It cannot be bought with the finest gold, nor can its price be weighed in silver. It cannot be bought with the gold of Ophir, with precious onyx or sapphires. Neither gold nor crystal can compare with it, nor can it be had for jewels of gold. The price of wisdom is beyond rubies." (Job 28:12-18). The dark chaos was a fit emblem of an ignorant soul (Gen. 1:2)—but when God lights up the lamp of knowledge in the mind, what a new creation is there! Here the soul sparkles like the sun in its glory.

This knowledge is encouraging. We may say of worldly knowledge, as did Solomon, "He who increases knowledge increases sorrow" (Eccles. 1:18). To know arts and science is to gather straw—but to know God in Christ is to gather pearl. This knowledge ushers in salvation (1 Tim. 2:4).

Question: But how shall we get this saving knowledge?

Answer: Not by the power of nature. Some speak of how far reason will go if put to good use; but, alas! the plumb line of reason is too short to fathom the deep things of God! A man can no more reach the saving knowledge of God by the power of reason, than a pigmy can reach the top of the pyramids. The light of nature will no more help us to see Christ, than the light of a candle will help us to understand. "The natural man receives not the things of the Spirit of God: neither can he know them" (1 Cor. 2:14).

What shall we do, then, to know God in a soul-saving manner? I answer, let us implore the help of God's Spirit. Paul never saw himself blind—until a light shone from heaven (Acts 9:3). God must anoint our eyes before we can see! What need did Christ have to bid Laodicea to come to him for eye salve, if she could see before (Rev. 3:18)? Oh, let us beg the Spirit, who is "the Spirit of revelation" (Eph. 1:17). Saving knowledge is not by speculation—but by inspiration, "the inspiration of the Almighty gives them understanding" (Job 32:8).

We may have excellent notions in divinity—but the Holy Spirit must enable us to know them in a spiritual manner. A man may see the figures on a sun-dial—but he cannot tell how the time, unless the sun shines. We may read many truths in the Bible—but we cannot know them savingly until God's Spirit shines upon us: "the Spirit searches all things, yes, the deep things of God" (1 Cor. 2:10). The Scripture reveals Christ to us—but the Spirit reveals Christ in us (Gal. 1:16). The Spirit makes known that which all the world cannot do, namely, the sense of God's love.

Use 3: You who have this saving, sanctifying knowledge flourishing in you, bless God for it! This is the heavenly anointing. The most excellent objects cannot be seen in the dark—but when the light appears, then every flower shines in its native beauty. So while men are in the midnight of a natural state, the beauty of holiness is hidden from them; but when the light of the Spirit comes in a saving manner, then those truths which they slighted before, appear in that glorious luster, and transport them with wonder and love.

Bless God, you saints, that he has removed your spiritual cataract, and has enabled you to discern those things which by nature's spectacles you could never see. How thankful Christ was to his Father for this! "I thank you, O Father, Lord of heaven and earth, because you have hidden these things from the wise and prudent, and have revealed them unto babes" (Matt. 11:25). How you should admire free grace, that God has not only brought the light to you—but given you eyes to see it; that he has enabled you to know the truth "as it is in Jesus" (Eph. 4:21); that he has opened, not only the eye of your understanding—but the eye of your conscience! It is a mercy you can never be thankful enough for—that God has so enlightened you that you should not "Sleep the sleep of death".

2. A godly man is a man moved by FAITH.

As gold is the most precious among the metals, so is faith among the graces. Faith cuts us off from the wild olive tree of nature, and grafts us into Christ. Faith is the vital artery of the soul: "The just shall live by his faith" (Hab. 2:4). Such as are destitute of faith may breathe—but they lack spiritual life.

Faith enlivens all the graces; not a grace stirs until faith sets it working. Faith is to the soul what the animal spirits are to the body, exciting lively activity in it. Faith excites repentance. When I believe God's love to me, this makes me weep that I should sin against so good a God. Faith is the mother of hope; first we believe the promise, then we hope for it. Faith is the oil which feeds the lamp of hope. Faith and hope are two turtledove graces; take away one, and the other languishes. If the sinews are cut, the body is lame; if this sinew of faith is cut, hope is lame. Faith is the ground of patience; he who believes that God is his God, and that all providences work for his good, patiently yields himself to the will of God. Thus faith is a living principle.

The life of a saint is nothing but a life of faith. His prayer is the breathing of faith (Jas. 5:15). His obedience is the result of faith (Romans 16:26). A godly man lives by faith in Christ, as the beam lives in the sun: "I live; yet not I—but Christ lives in me" (Gal. 2:20). A Christian, by the power of faith, sees above human reason, trades above the moon (2 Cor. 4:18). By faith his heart is calmed and quieted; he trusts himself and all his affairs to God (Psalm 112:7). As in a time of war, men get into a garrison and trust themselves and their treasures there, so "the name of the Lord is a strong tower" (Proverbs 18:10), and a believer trusts all that he is worth in this garrison. "I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day" (2 Tim. 1:12). God trusted Paul with his gospel, and Paul trusted God with his soul.

Faith is a panacea—a remedy against all troubles. It is a godly man's anchor which he casts out into the sea of God's mercy, and is kept from sinking in despair. "If only faith is firm, no ruin harms."

Use: Let us test ourselves by this characteristic. Alas, how far from being godly are those who are destitute of faith! Such are altogether drowned in sense. Most men are spiritually blind; they can only see just before them (2 Pet. 1:9). I have read of a people in India who are born with one eye. Such are they who are born with the eye of reason—but lack the eye of faith, who because they do not see God with bodily eyes, do not believe in a God. They may as well not believe they have souls, because they cannot be seen.

Oh, where is he who lives in the heights, who has gone into the upper region and sees "things not seen" (Heb. 11:27)? "If men lived by faith, would they use sinful means for a livelihood?" (Chrysostom). If there were faith, would there be so much fraud? If theirs were living faith, would men, like dead fish, swim downstream? In this age there is scarcely so much faith to be found among men, as there is among the devils, "for they believe and tremble" (Jas. 2:19).

3. A godly man is fired with LOVE to God.

"I love the Lord, for he heard my voice; he heard my cry for mercy." Psalm 116:1

Faith and love are the two hinges on which all religion turns. A true saint is carried in that chariot, "the midst whereof is paved with love" (Song 3:10). As faith enlivens, so love sweetens every duty. The sun mellows the fruit, so love mellows the services of religion, and gives them a better relish. A godly man is sick with love: "Lord, you know that I love you" (John 21:16). "Though, dear Savior, I denied you—yet it was for lack of strength, not for lack of love." God is the fountain and quintessence of goodness. His beauty and sweetness lay constraints of love upon a gracious heart. God is the saint's portion (Psalm 119:57). And what more loved than a portion? "I would hate my own soul," says Augustine, "if I found it not loving God." A godly man loves God and therefore delights to be in his presence; he loves God and therefore takes comfort in nothing without him. 'Have you seen him whom my soul loves?" (Song 3:3).

The pious soul loves God and therefore thirsts for him. The more he has of God, the more still he desires. A sip of the wine of the Spirit whets the appetite for more. The soul loves God and therefore rejoices to think "of his appearing" (2 Tim. 4:8). He loves him and therefore longs to be with him. Christ was in Paul's heart, and Paul would be in Christ's bosom (Phil. 1:23). When the soul is once like God, it would gladly be with God. A gracious heart cries out, "O that I had wings, that I might fly away, and be with my love, Christ!" The bird desires to be out of the cage, though it is hung with pearl.

Such is the love a gracious soul has to God, that many waters cannot quench it. He loves a frowning God.

A godly man loves God, though he is reduced to straits. A mother and her nine-year-old child were about to die of hunger. The child looked at its mother and said, "Mother, do you think God will starve us?" "No, child," said the mother, "he will not." The child replied, "But if he does, we must love him, and serve him."

Use: Let us test our godliness by this touchstone: Do we love God? Is he our treasure and center? Can we, with David, call God our "joy", yes, our "exceeding joy" (Psalm 43:4)? Do we delight in drawing near to him, and "come before his presence with singing"? (Psalm 100:2) Do we love him for his beauty more than his jewels? Do we love him, when he seems not to love us?

If this be the sign of a godly man, how few will be found in the number! Where is the man whose heart is dilated in love to God? Many court him—but few love him. People are for the most part eaten up with self-love; they love their ease, their worldly profit, their lusts—but they do not have a drop of love to God. If they loved God, would they be so willing to be rid of him? "They say unto God, Depart from us" (Job 21:14). If they loved God, would they tear his name by their oaths? Does he who shoots his father in the heart, love him? Though they worship God, they do not love him; they are like the soldiers who bowed the knee to Christ, and mocked him (Matt. 27:29). He whose heart is a grave in which the love of God is buried, deserves to have that curse written upon his tombstone, "Let him be Anathema Maranatha" (1 Cor. 16:22). A soul devoid of divine love is a temper which best suits damned spirits. But I shall waive this, and pass to the next.

4. A Godly Man is Like God.

He has the same judgment as God; he thinks of things as God does; he has a Godlike disposition; he "partakes of the divine nature" (2 Pet. 1:4). A godly man bears both God's name and image; godliness is Godlikeness. It is one thing to profess God, another thing to resemble him.

A godly man is like God in holiness. Holiness is the most brilliant pearl in the King of Heaven's crown: "glorious in holiness" (Exod. 15:11). God's power makes him mighty; his mercy makes him lovely; but his holiness makes him glorious. The holiness of God is the intrinsic purity of his nature and his abhorrence of sin. A godly man bears some kind of analogy with God in this. He has the holy oil of consecration upon him: "Aaron the saint of the Lord" (Psalm 106:16). Holiness is the badge and mark of Christ's people: "The people of your holiness" (Isaiah 63:18). The godly are a holy as well as a royal priesthood (1 Pet. 2:9). Nor have they only a frontispiece of holiness, like the Egyptian temples which were fair outside—but they are like Solomon's temple, which had gold inside. They have written upon their heart, "Holiness to the Lord". The holiness of the saints consists in their conformity to God's will, which is the rule and pattern of all holiness.

Holiness is a man's glory. Aaron put on garments "for glory and for beauty" (Exod. 28:2). So when a person is invested with the embroidered garment of holiness, it is for glory and beauty.

The goodness of a Christian lies in his holiness, as the goodness of the air lies in its clarity, the worth of gold in its purity.

Question: In what do the godly reveal their holiness?

Answer:

1. In hating "the garment spotted by the flesh" (Jude 23). The godly set themselves against evil, both in purpose and in practice. They are fearful of that which looks like sin (1 Thess. 5:22). The appearance of evil may harm a weak Christian. If it does not defile a man's own conscience, it may offend his brother's conscience; and to sin against him is to sin against Christ (1 Cor. 8:12). A godly man will not go as far as he may, lest he go further than he should; he will not swallow all that others may plead for. It is easy to put a golden color on rotten material.

2. In being advocates for holiness. "I will speak of your testimonies also before kings, and will not be ashamed" (Psalm 119:46). When piety is calumniated in the world, the saints will stand up in its defense; they will wipe off the dust of a reproach, from the face of religion. Holiness defends the godly, and they will defend holiness; it defends them from danger, and they will defend it from disgrace.

Use 1: How can those who are unlike God be reputed to be godly? They have nothing of God in them, not one shred of holiness. They call themselves Christians—but blot out the word holiness; you may as well call it day at midnight.

So impudent are some, that they boast they are none of the holy ones. Is it not the Spirit of holiness which marks off the sheep of Christ, from the goats? "You were sealed (or marked) with the Holy Spirit" (Eph. 1:13). And is it a matter for men to boast of, that they have none of the Spirit's earmark upon them? Does not the apostle say that "without holiness no man shall see the Lord" (Heb. 12:14)? Such as bless themselves in their unholiness had best go and ring the bells for joy, that they shall never see God.

There are others who hate holiness. Sin and holiness never meet but they fight. Holiness discharges its fire of zeal against sin, and sin spits its venom of malice at holiness. Many pretend to love Christ as a Savior—but hate him as he is the Holy One (Acts 3:14).

Use 2: Let us strive to be like God in holiness.

1. This is God's great design which he drives on in the world. It is the object of the Word preached. The silver drops of the sanctuary are to water the seed of grace, and make a crop of holiness spring up. What use is there in the promises, if not to bribe us to holiness? What are all God's providential dispensations for—but to promote holiness? As the Lord makes use of all the seasons of the year, frost and heat, to produce the harvest, so all prosperous and adverse providences are for the promoting of the work of holiness in the soul. What is the object of the mission of the Spirit—but to make the heart holy? When the air is unwholesome by reason of fog and mist, the wind is a fan to winnow and purify the air. So the blowing of God's Spirit upon the heart is to purify it, and make it holy.

2. Holiness is that alone, which God is delighted with. When Tamerlane was presented with a pot of gold, he asked whether the gold had his father's stamp upon it. But when he saw it had the Roman stamp, he rejected it. Holiness is God's stamp and impress; if he does not see this stamp upon us, he will not own us.

3. Holiness fits us for communion with God. Communion with God is a paradox to the men of the world. Not everyone who hangs about the court speaks with the king. We may approach God in duties, and as it were hang about the court of heaven—yet not have communion with God. That which keeps up fellowship with God, is holiness. The holy heart enjoys much of God's presence; he feels heartwarming and heart-comforting virtue in an ordinance. Where God sees his likeness, there he gives his love.

5. A godly man is very exact and careful about the WORSHIP of God.

The Greek word for "godly" signifies a true worshiper of God. A godly man reverences divine institutions—and is more for the purity of worship than the pomp. Mixture in sacred things is like a dash in the wine, which though it gives it a color—yet only adulterates it. The Lord wanted Moses to make the tabernacle "according to the pattern showed to you in the mount" (Exod. 25:40). If Moses had left out anything in the pattern, or added anything to it, it would have been very offensive to God. The Lord has always given testimonies of his displeasure against such as have corrupted his worship. Nadab and Abihu offered "Strange fire" (different than what God had sanctified on the altar), "and fire went out from the Lord, and devoured them" (Lev. 10:1,2). Whatever is not of God's own appointment in his worship, he looks upon as "Strange fire". And no wonder he is so highly incensed at it, for it is as if God were not wise enough to appoint the manner in which he will be served. Men will try to direct him, and as if the rules for his worship were defective, they will attempt to correct the copy, and superadd their inventions.

A godly man dare not vary from the pattern which God has shown him in the Scripture. This is probably not the least reason why David was called "a man after God's own heart", because he kept the springs of God's worship pure, and in matters sacred did not add anything of his own devising.

Use: By this characteristic we may test ourselves, whether we are godly. Are we careful about the things of God? Do we observe that mode of worship which has the stamp of divine authority upon it? It has dangerous consequences to make a medley in religion.

1. Those who will add to one part of God's worship will be as ready to take away from another. "Laying aside the commandment of God, you hold the tradition of men" (Mark 7:8). They who will bring in a tradition, will in time lay aside a command. This the Papists are very guilty of; they bring in altars and crucifixes, and lay aside the second commandment. They bring in oil in baptism, and leave out the cup in the Lord's Supper. They bring in praying for the dead, and lay aside reading the Scriptures intelligibly to the living. Those who will introduce into God's worship that which he has not commanded, will be as ready to blot out that which he has commanded.

2. Those who are for outward mixtures in God's worship usually disregard of the vitals of religion—such as living by faith, leading a strict mortified life; these things are of less concern to them. Wasps have their combs—but no honey in them.

3. Superstition and profanity kiss each other. Has it not been known that those who have kneeled at a pillar, have reeled in drunkenness against a post?

4. Such as are devoted to superstition are seldom or never converted: "publicans and harlots go into the kingdom of God before you" (Matt. 21:31). This was spoken to the chief priests, who were great formalists, and the reason why such people are seldom wrought upon savingly is because they have a secret antipathy to the power of godliness. The serpent has a fine color—but it has a sting. So outwardly men may look zealous and devout—but retain a sting of hatred in their hearts against holiness. Hence it is that they who have been most hot on superstition have been most hot on persecution. The Church of Rome wears white linen (an emblem of innocence)—but the Spirit of God paints her out in scarlet (Rev. 17:4). Why is this? Not only because she puts on a scarlet robe—but because she is of a scarlet dye, having imbrued her hands in the blood of the saints (Rev. 17:6).

Let us, then, as we would show ourselves to be godly, keep close to the rule of worship, and in the things of Jehovah go no further than we can say, "It is written".

6. A godly man is a servant of God, not a servant of men.

This characteristic has two distinct branches. I shall speak of both in order.

1. A godly man is a servant of God

"We are the servants of the God of heaven" (Ezra 5:11); "Epaphras, a servant of Christ" (Col. 4:12).

Question: In what sense is a godly man a servant of God?

Answer: In seven respects:

1. A servant leaves all others, and confines himself to one master. So a godly man leaves the service of sin, and betakes himself to the service of God (Romans 6:22). Sin is a tyrannizing thing; a sinner is a slave when he sins with most freedom. The wages which sin gives, may deter us from its service: "the wages of sin is death" (Romans 6:23). Here is damnable pay! A godly man enlists himself in God's family, and is one of his menial servants: "O Lord, truly I am your servant; I am your servant" (Psalm 116:16). David repeats himself, as if he had said, "Lord, I have given my pledge; no one else can lay claim to me; my ear is bored to your service".

2. A servant is not independent, at his own disposal—but at the disposal of his master. A servant must not do what he pleases—but be at the will of his master. Thus a godly man is God's servant. He is wholly at God's disposal. He has no will of his own. "May your will be done on earth". Some will say to the godly, "Why cannot you behave like others? Why will you not drink and swear as others do?" The godly are God's servants; they must not do what they want—but be under the rules of the family; they must do nothing but what they can show their master's authority for.

3. A servant is bound. There are agreements and indentures sealed between him and his master. Thus there are indentures drawn in baptism, and in conversion the indentures are renewed and sealed. There we bind ourselves to God to be his sworn servants: "I have sworn, and I will perform it, that I will keep your righteous judgments" (Psalm 119:106). A godly man has tied himself to the Lord by vow, and he makes conscience of his vow. He would rather die by persecution than live by perjury (Psalm 56:12).

4. A servant not only wears his master's uniform—but does his work. Thus a godly man works for God. Paul "spent and was spent for Christ" (2 Cor. 12:15). He worked harder than all the other apostles (1 Cor. 15:10). A godly man is active for God to his last breath, "even unto the end" (Psalm 119:112). Only "the dead rest from their labors" (Rev. 14:13).

5. A servant follows his master; thus a godly man is a servant of God. While others follow after the beast, he follows after the Lamb (Rev. 13:3; 14:4). He wants to tread in the steps of Christ. If a master leaps over hedge and ditch, the servant will follow him. A godly man will follow Christ through afflictions: "If any man will come after me, let him take up his cross daily, and follow me" (Luke 9:23). Peter wanted to follow Christ on the water. A godly man will follow Christ though it is death at every step. He will keep his goodness when others are bad. As all the water in the salt sea cannot make the fish salty—but they still retain their freshness; so all the wickedness in the world cannot make a godly man wicked—but he still retains his piety. He will follow Christ in the worst times.

6. A servant is satisfied with his master's allowance. He does not say, "I will have such provisions made ready". If he has meager fare, he does not find fault. He knows he is a servant, and accepts his master's carving. In this sense, a godly man is God's servant; he is willing to live on God's allowance; if he has only some leftovers, he does not grumble. Paul knew he was a servant, therefore whether more or less fell to his share, he was indifferent (Phil. 4:11). When Christians complain at their condition, they forget that they are servants, and must live on the allowance of their heavenly Master. You who have the least grace from God, are debtors to his mercy.

7. A servant will stand up for the honor of his master. He cannot hear his master reproached—but will vindicate his credit. Thus, every godly man will stand up for the honor of his Master, Christ. "My zeal has consumed me" (Psalm 119:139). A servant of God stands up for his truths. Some can hear God's name reproached, and his ways spoken against—yet remain silent. God will be ashamed of such servants, and reject them before men and angels.

Use: Let us declare ourselves godly by being servants of the most high God. Consider:

1. God is the best Master. He is punctilious in all his promises: "There is no God like you, in heaven above, or on earth beneath, who keeps covenant and mercy with your servants . . . not one word of all his good promise has failed" (1 Kings 8:23,56). God is of a most sweet, gracious disposition. He has this quality that he is "Slow to anger" and "ready to forgive" (Psalm 103:8; 86:5). In our needs, he relieves us; in our weakness, he pities us. He reveals his secrets to his servants (Psalm 25:14; Proverbs 3:32). He waits on his servants. Was there ever such a Master? "It will be good for those servants whose master finds them watching when he comes. I tell you the truth, he will dress himself to serve, will have them recline at the table and will come and wait on them" (Luke 12:37). When we are sick, he makes our bed: "you will make all his bed in his sickness" (Psalm 41:3). He holds our head when we are fainting. Other masters may forget their servants, and cast them off when they are old—but God will not: "you are my servant: O Israel, you shall not be forgotten of me" (Isaiah 44:21). It is a slander to say that God is a hard Master.

2. God's service is the best service. There are six privileges in God's service:

(i) FREEDOM. Though the saints are bound to God's service—yet they serve him freely. God's Spirit, who is called a "free Spirit" (Psalm 51:12), makes them free and cheerful in obedience. The Spirit carries them on the wings of delight; he makes duty a privilege; he does not force—but draw. He enlarges the heart in love and fills it with joy. God's service is perfect freedom.

(ii) HONOR. David the king professed himself one of God's pensioners: "I am your servant" (Psalm 143:12). Paul, when he wants to blaze his coat of arms, and set forth his best heraldry, does not call himself "Paul, a Hebrew of the Hebrews", or "Paul, of the tribe of Benjamin"—but "Paul, a servant of Jesus Christ" (Romans 1:1). Theodosius thought it a greater dignity to be God's servant, than to be an emperor. Christ himself, who is equal with his Father, is nevertheless not ashamed of the title "servant" (Isaiah 53:11). Every servant of God is a son; every subject is a prince! It is more honor to serve God than to have kings serve us. The angels in heaven are servants of the saints on earth.

(iii) SAFETY. God takes care of his servants. He gives them protection: "You are my servant; fear not; for I am with you" (Isaiah 41:9,10). God hides his servants: "in the secret of his tabernacle shall he hide me" (Psalm 27:5). That is, he shall keep me safe, as in the most holy place of the sanctuary, where none but the priests might enter. Christ's wings are both for healing and for hiding, for curing and securing us (Mal. 4:2). The devil and his instruments would soon devour the servants of God, if he did not set an invisible guard about them, and cover them with the golden feathers of his protection (Psalm 91:4). "I am with you, and no man shall set on you to hurt you" (Acts 18:10). God's watchful eye is always on his people, and the enemies shall not do the mischief they intend to do; they shall not be destroyers—but physicians.

(iv) GAIN. Atheists say, "It is vain to serve God: and what profit is it that we have kept his ordinances?" (Mal. 3:14). Besides the advantages which God gives in this life (sweet peace of conscience), he reserves his best wine until last; he gives a glorious kingdom to his servants (Heb. 12:28). The servants of God may for a while be enslaved and abused—but they shall have promotion at last: "where I am, there shall also my servant be" (John 12:26).

(v) ASSISTANCE. Other masters cut out work for their servants—but do not help them in their work. But our Master in heaven gives us not only work—but strength: "you strengthened me with strength in my soul" (Psalm 138:3). God bids us serve him, and he will enable us to serve him: "I will cause you to walk in my statutes" (Ezek. 36:27). The Lord not only fits work for us—but fits us for our work; with his command he gives enablement.

(vi) SUPPLIES. A master will not let his servants be in need. God's servants shall be provided for: "truly you shall be fed" (Psalm 37:3). Does God give us a Christ, and will he deny us a crust? "The God who fed me all my life long" (Gen. 48:15). If God does not give us what we crave, he will give us what we need. The wicked, who are dogs, are fed (Phil. 3:2). If a man feeds his dog, surely he will feed his child! Oh, then, who would not be in love with God's service?

3. We are engaged to serve God. We are "bought with a price" (1 Cor. 6:20). This is a metaphor taken from such as ransom captives from prison by paying a sum of money for them. They are to be at the service of those who ransomed them. So when the devil had taken us prisoners, Christ ransomed us with a price, not of money—but of blood. Therefore we are to be only at his service. If any can lay a better claim to us than Christ, we may serve them; but Christ having the best right to us, we are to cleave to him and enroll ourselves forever in his service.

2. A godly man is not the servant of men

"Be not you the servants of men" (1 Cor. 7:23).

Question: But is there no service we owe to men?

Answer: There is a threefold serving of men:

1. There is a civil service we owe to men, as the inferior to the superior. The servant is a living tool, as Aristotle says. "servants, obey your masters" (Eph. 6:5).

2. There is a religious service we owe to men, when we are serviceable to their souls: "your servants for Jesus' sake" (2 Cor. 4:5).

3. There is a sinful serving of men. This consists of three things:

(i) When we prefer men's injunctions before God's institutions. God commands one thing; man commands another. God says, "Sanctify the Sabbath"; man says, "Profane it." When men's edicts have more force with us than God's precepts, this is to be the servants of men.

(ii) When we voluntarily prostitute ourselves to the impure lusts of men, we let them lord it over our consciences. When we are pliable and conformable to any beliefs, either Arminian or atheist, for either the gospel or the Koran. When we will be what others will have us be, then we are just like Issachar, who is "a strong donkey crouching down between two burdens" (Gen. 49:14). This is not humility—but sordidness, and it is men-serving.

(iii) When we are advocates in a bad cause, pleading for any impious, unjustifiable act; when we baptize sin with the name of religion, and with our oratory wash the devil's face—this is to be the servants of men. In these cases, a godly person will not so unman himself, as to serve men. He says, like Paul, "If I yet pleased men, I would not be the servant of Christ" (Gal. 1:10); and like Peter, "We ought to obey God rather than men" (Acts 5:29).

Use: How many leagues distant from godliness, are those who serve men, who either for fear of punishment, or from hope of promotion, comply with the sinful commands of men, who will put their conscience under any yoke, and sail with any wind which blows profit. These are the "Servants of men"; they have abjured their baptismal vow, and renounced the Lord who bought them.

To the one who is so bendable as to change into any form, and bow as low as hell to please men, I would say two things:

1. You who have learned all your postures, who can cringe and tack about—how will you look Christ in the face another day? When you say on your death bed, "Lord, look on your servant", Christ shall disclaim you, and say, "My servant? No! you renounced my service, you were "a servant of men"; depart from me; I do not know you." What a cold shoulder this will be at that day!

2. What does a man get, by sinfully enslaving himself? He gets a blot on his name, a curse on his estate, a hell in his conscience; no, even those who he basely stoops to, will scorn and despise him. How the high priests kicked off Judas! "What do we care? That's your problem" (Matt. 27:4).

That we may not be the servants of men, let us abandon fear and advance faith (Esther 8:17). Faith is a world-conquering grace (1 John 5:4). It overcomes the world's music and threats; it steels a Christian with divine courage, and makes him stand immovable, like a rock in the midst of the sea.

7. A godly man PRIZES CHRIST.

To illustrate this, I shall show:

A. That Jesus Christ is in himself precious.

B. That a godly man esteems him precious.

A. Jesus Christ is preciousin himself.

"Behold, I lay a stone in Zion, a chosen and precious cornerstone" (1 Pet. 2:6).

1. Christ is compared to "a bundle of myrrh" (Song 1:13). Myrrh is very precious; it was one of the chief spices of which the holy anointing oil was made (Exod. 30:25).

(i) Myrrh is of a perfuming nature. So Christ perfumes our persons and services, so that they are a sweet odor to God. Why is the church, that heavenly bride, so perfumed with grace? Because Christ, that myrrh tree, has dropped his perfume upon her (Song 3:6).

(ii) Myrrh is of an exhilarating nature. Its fragrance comforts and refreshes the spirits. So Christ comforts the souls of his people, when they are fainting under their sins and suffering.

2. Christ is compared to a pearl: "when he had found one pearl of great price" (Matt. 13:46). Christ, this pearl, was little with regard to his humility—but of infinite value. Jesus Christ is a pearl that God wears in his bosom (John 1:18); a pearl whose luster drowns the world's glory (Gal. 6:14); a pearl that enriches the soul, the angelic part of man (1 Cor. 1:5); a pearl that enlightens heaven (Rev. 21:23); a pearl so precious that it makes us precious to God (Eph. 1:6); a pearl that is consoling and restorative (Luke 2:25). This pearl of more value than heaven (Col. 1:16,17).

3. The preciousness of Christ is seen in three ways:

(i) He is precious in his PERSON; he is the picture of his Father's glory (Heb. 1:3).

(ii) Christ is precious in his OFFICES, which are several rays of the Sun of righteousness:

(a) Christ's PROPHETIC office is precious (Deut. 18:15). He is the great oracle of heaven; he has a preciousness above all the prophets who went before him; he teaches not only the ear—but the heart! He who has "the key of David" in his hand opened the heart of Lydia (Acts 16:14).

(b) Christ's PRIESTLY office is precious. This is the solid basis of our comfort. "Now once has he appeared to put away sin by the sacrifice of himself" (Heb. 9:26). By virtue of this sacrifice, the soul may go to God with boldness: "Lord, give me heaven; Christ has purchased it for me; he hung upon the cross—that I might sit upon the throne!" Christ's blood (death) and incense (intercession), are the two hinges on which our salvation turns.

(c) Christ's REGAL office is precious: "On his robe and on his thigh he has this name written: KING OF KINGS AND LORD OF LORDS!" (Rev. 19:16). Christ has a pre-eminence above all other kings for majesty; he has the highest throne, the richest crown, the largest dominions, and the longest possession: "Your throne, O God, is forever and ever" (Heb. 1:8). Though Christ has many assessors—those who sit with him (Eph. 2:6)—he has no successors. Christ sets up his scepter where no other king does; he rules the will and affections; his power binds the conscience. The angels take the oath of allegiance to him (Heb. 1:6). Christ's kingship is seen in two royal acts:

(1) In ruling his people. He rules with mercy and mildness; his regal rod has honey at the end of it. Christ displays the ensign of mercy, which makes so many volunteers run to his rule (Psalm 110:3). Holiness without mercy, and justice without mercy, would be dreadful—but mercy encourages poor sinners to trust in him.

(2) In overruling his enemies. He pulls down their pride, befools their policy, restrains their malice. That stone "cut out of the mountain without hands, which smote the image" (Dan. 2:34) was an emblem, says Augustine, of Christ's monarchical power, conquering and triumphing over his enemies.

(iii) Christ is precious in his BENEFITS. By Christ all dangers are removed; through Christ all mercies are conveyed. In his blood flows justification (Acts 13:39); sanctification (Heb. 9:14); fructification (John 1:16); pacification (Romans 5:1); adoption (Gal. 4:5); perseverance (Heb.12:2); glorification (Heb. 9:12). This will be a matter of sublimest joy to eternity. We read that those who had passed over the sea of glass stood with their harps and sang the song of Moses and the Lamb (Rev. 15:2,3). So when the saints of God have passed over the glassy sea of this world, they shall sing hallelujahs to the Lamb who has redeemed them from sin and hell, and has translated them into that glorious paradise, where they shall see God forever and ever.

B. A godly man esteems Christ as precious

"Yes, he is very precious to you who believe!" (1 Pet. 2:7). In the Greek it is "an honor". Believers have an honorable esteem of Christ. The psalmist speaks like one captivated with Christ's amazing beauty: "there is none upon earth that I desire beside you" (Psalm 73:25). He did not say he had nothing; he had many comforts on earth—but he desired none but God; as if a wife should say that there is no one's company she prizes like her husband's. How did David prize Christ? "You are fairer than the children of men" (Psalm 45:2). The spouse in the Song of Solomon looked upon Christ as the the most incomparable one, "the chief among ten thousand" (Song 5:10). Christ outvies all others: "Like an apple tree among the trees of the forest is my lover among the young men. I delight to sit in his shade, and his fruit is sweet to my taste." (Song 2:3). Christ infinitely more excels all the beauties and glories of this visible world than the apple tree surpasses the trees of the wild forest.

Paul so prized Christ that he made him his chief study: "I determined not to know anything among you, save Jesus Christ" (1 Cor. 2:2). He judged nothing else of value. He knew Christ best: "have I not seen Jesus Christ our Lord?" (1 Cor. 9:1). He saw him with his bodily eyes in a vision, when he was caught up into the third heaven (2 Cor. 12:2), and he saw him with the eye of his faith in the blessed supper. Therefore he knew him best. Consider how he slighted and despised other things in comparison with Christ: "I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord" (Phil. 3:8). Gain he esteemed loss, and gold he esteemed dung, in comparison with Christ. Indeed, a godly person cannot choose but set a high valuation upon Christ; he sees a fullness of value in him:

1. A fullness in regard to variety. "In whom are hidden all the treasures" (Col. 2:3). No country has all commodities of its own growth—but Christ has all kinds of fulness—fullness of merit, of spirit, of love. He has a treasury adequate for all our needs.

2. A fullness in regard to degree. Christ has not only a few drops, or rays—but is more full of goodness than the sun is of light; he has the fullness of the Godhead (Col. 2:9).

3. A fullness in regard to duration. The fullness in the creature, like the brooks of Arabia, is soon dried up—but Christ's fullness is inexhaustible; it is a fullness overflowing and ever-flowing.

And this fullness is for believers: Christ is a common treasury or storehouse for the saints: "of his fullness have all we received" (John 1:16). Put a glass under a still and it receives water out of the still, drop by drop. So those who are united to Christ have the dews and drops of his grace distilling on them. Well, then, may Christ be admired by all those who believe.

Use 1: Is a godly man a high prizer of Christ? Then what is to be thought of those who do not put a value upon Christ? Are they godly or not? There are four kinds of people who do not prize Christ:

1. The Jews. They do not believe in Christ: "unto this day, the veil is upon their heart" (2 Cor. 3:15). They expect their future age and a Messiah still to come, as their own Talmud reports. They blaspheme Christ; they slight imputed righteousness; they despise the virgin Mary, calling her in derision Marah, which signifies bitterness; they vilify the gospel; they hold Christians in abomination; they regard it as not lawful for a Jew to take medicine from a Christian. Schecardus relates the story of one, Bendema, a Jew who was bitten by a snake. A Christian came to heal him—but he refused his help and chose rather to die than to be healed by a Christian. So do the Jews hate Christ and all that wear his uniform.

2. The Socinians, who acknowledge deny Christ's divinity. This is to set him below the angels, for human nature, simply considered, is inferior to the angelic (Psalm 8:5).

3. Proud nominal Christians, who do not lay the whole stress of their salvation upon Christ—but would mingle their dross with his gold, their duties with his merits. This is to steal a jewel from Christ's crown and implicitly to deny him to be a perfect Savior.

4. Airy theorists, who prefer the study of the arts and sciences before Christ. Not that the knowledge of these is not commendable: "Moses was learned in all the wisdom of the Egyptians" (Acts 7:22). Human learning is of good use to prepare for the study of better things, as a coarser dye prepares the cloth for a richer and a deeper dye. But the fault is when the study of Christ is neglected. The knowledge of Christ ought to have the preeminence. It was surely not without a mystery, that God allowed all Solomon's writings about birds and plants to be lost—but what he wrote about spiritual wisdom to be miraculously preserved, as if God would teach us that to know Christ (the true Wisdom) is the crowning knowledge (Proverbs 8:12). One leaf of this tree of life will give us more comfort on a deathbed than the whole realm of human science. What is it to know all the motions of the orbs and influences of the stars, and in the meantime to be ignorant of Christ, the bright Morning Star (Rev. 22:16)? What is it to understand the nature of minerals or precious stones, and not to know Christ the true Cornerstone (Isaiah 28:16)? It is undervaluing, yes, despising Christ, when with the loadstone we draw iron and straw to us—but neglect him who has tried gold to bestow on us (Rev. 3:18).

Use 2: Is it the sign of a godly person to be a Christ prizer? Then let us test our godliness by this: Do we set a high estimation on Christ?

Question: How shall we know if we truly prize Christ?

Answer 1: If we are prizers of Christ, then we prefer him in our judgments before other things. We value Christ above honor and riches; the Pearl of Great Price lies nearest our heart. He who prizes Christ esteems the gleanings of Christ, better than the world's vintage. He counts the worst things of Christ, better than the best things of the world. Moses "regarded disgrace for the sake of Christ as of greater value than the treasures of Egypt" (Heb. 11:26). And is it thus with us? Has the price of worldly things fallen? Gregory Nazianzen solemnly blessed God that he had something to lose for Christ's sake. But alas, how few Nazianzens are to be found! You will hear some say they have honorable thoughts of Christ—but they prize their land and estate above him. The young man in the Gospel preferred his bags of gold before Christ. Judas valued thirty pieces of silver above him. May it not be feared, if an hour of trial comes, that there are many who would rather renounce their baptism, and throw off Christ's uniform—than hazard the loss of their earthly possessions for him?

Answer 2: If we are the prizers of Christ, we cannot live without him; things which we value, we know not how to be without. A man may live without music—but not without food. A child of God can lack health and friends—but he cannot lack Christ. In the absence of Christ, he says, like Job, "I went mourning without the sun" (Job 30:28). I have the starlight of creature comforts—but I need the Sun of righteousness. "Give me children," said Rachel, "or else I die" (Gen. 30:1). So the soul says, "Lord, give me Christ, or I die. Give me one drop of the water of life to quench my thirst." Let us test by this—do they prize Christ—who can manage well enough to be without him? Give a child a rattle--and it will not want gold. Give a worldling his lusts--and he will be content enough without Christ. Christ is a spiritual Rock (1 Cor. 10:4). Just let men have "oil in the cruse" and they do not care about honey from this rock. If their trade has gone, they complain—but if God takes away the gospel, which is the ark wherein Christ the manna is hidden, they are quiet and tame enough. Do those prize Christ who can sit down content without him?

Answer 3: If we are prizers of Christ, then we shall not complain at any pains to get him. He who prizes gold, will dig for it in the mine. "My soul follows hard after God" (Psalm 63:8). Plutarch reports of the Gauls, an ancient people in France, that after they had tasted the sweet wine of the Italian grape, they enquired after the country, and never rested until they had arrived at it. He in whose eye Christ is precious, never rests until he has gained him: "I sought him whom my soul loves; I held him, and would not let him go" (Song 3:1,4).

Test by this! Many say they have Christ in high veneration—but they are not industrious in the use of means to obtain him. If Christ would drop as a ripe fig into their mouth, they could be content to have him—but they will not put themselves to too much trouble to get him. Does he who will not exercise, or take the healing medicine, prize his health?

Answer 4: If we are prizers of Christ, then we take great pleasure in Christ. What joy a man takes in, that which he counts his treasure! He who prizes Christ makes him his greatest joy. He can delight in Christ when other delights have gone: "Even though the fig trees have no blossoms, and there are no grapes on the vine; even though the olive crop fails, and the fields lie empty and barren; even though the flocks die in the fields, and the cattle barns are empty, yet I will rejoice in the Lord! I will be joyful in the God of my salvation!" (Habakkuk 3:17-18). Though a flower in a man's garden dies, he can still delight in his money and jewels. He who esteems Christ can solace himself in Christ, when there is a dearth of all other comforts..

Answer 5: If we are prizers of Christ, then we will part with our dearest pleasures for him. Paul said of the Galatians that they so esteemed him that they were ready to pull out their own eyes and give them to him (Gal. 4:15). He who esteems Christ, will pull out that lust which is as precious as his right eye! A wise man will throw away a poison for a medicine. He who sets a high value on Christ will part with his pride, unjust gain and sinful ways (Isaiah 30:32). He will set his feet on the neck of his sins.

Test by this! How can they be said to prize Christ--who will not leave a vanity for Him; or who prefer a damning pleasure before a saving Christ!

Answer 6: If we are prizers of Christ, we shall think we cannot have him at too dear a rate. We may buy gold too dearly but we cannot purchase Christ too dearly. Though we part with our blood for him, it is no lost bargain. The apostles rejoiced that they were graced so much as to be disgraced for Christ (Acts 5:41). They esteemed their fetters more precious than bracelets of gold. Do not let him who refuses to bear his cross, say that he prizes Christ. "But since he has no root, he lasts only a short time. When trouble or persecution comes because of the word, he quickly falls away." (Matt. 13:21).

Answer 7: If we are prizers of Christ, we will be willing to help others to get a part in him. That which we esteem excellent, we are desirous our friend should have a share in it. If a man has found a spring of water, he will call others that they may drink and satisfy their thirst. Do we commend Christ to others? Do we take them by the hand and lead them to Christ? This shows how few prize Christ, because they do not make more effort that their relations should have a part in him. They get land and riches for their posterity—but have no care to leave them the Pearl of Great Price as their portion.

Answer 8: If we are prizers of Christ, then we prize him in health as well as in sickness; when we are in wealth, as well as when we are in poverty. A friend is prized at all times; the Rose of Sharon is always sweet. He who values his Savior aright has as precious thoughts of him in a day of prosperity—as in a day of adversity. The wicked make use of Christ only when they are in straits—as the elders of Gilead went to Jephthah, when they were in distress (Judges 11:7). Themistocles complained of the Athenians, that they only ran to him as they did to a tree, to shelter them in a storm. The wicked desire Christ only for shelter. The Hebrews never chose their judges except when they were in some imminent danger. Godless people never look for Christ except at death, when they are in danger of hell.

Use 3: As we would prove to the world that we have the impress of godliness on us, let us be prizers of Jesus Christ; he is elect, precious. Christ is the wonder of beauty. Pliny said of the mulberry tree that there is nothing in it but what is therapeutic and useful: the fruit, leaves and bark. So there is nothing in Christ but what is precious. His name is precious, his virtues precious, his blood precious—more precious than the world.

Oh, then, let us have endearing thoughts of Christ, let him be accounted our chief treasure and delight. This is the reason why millions perish—because they do not prize Christ. Christ is the door by which men are to enter heaven (John 10:9). If they do not know this door, or are so proud that they will not stoop to go in at it, how can they be saved? That we may have Christ-admiring thoughts, let us consider:

1. We cannot prize Christ at too high a rate. We may prize other things above their value. That is our sin. We commonly overrate the creature; we think there is more in it than there is; therefore God withers our gourd, because we over-prize it. But we cannot raise our esteem of Christ high enough. He is beyond all value! There is no ruby or diamond but the jeweler can set a fair price on it. He can say it is worth so much and no more. But Christ's worth can never be fully known. No seraphim can set a due value on him. His are unsearchable riches (Eph. 3:8). Christ is more precious than the soul, than the angels, than heaven.

2. Jesus Christ has highly prized us. He took our flesh upon him (Heb. 2:16). He made his soul an offering for us (Isaiah 53:10). How precious our salvation was to Christ! Shall not we prize and adore him who has put such a value upon us?

3. Not to prize Christ is great imprudence. Christ is our guide to glory. It is folly for a man to slight his guide. He is our physician (Mal. 4:2). It is folly to despise our physician.

The ungodly choose things of no value, before Christ! "You blind fools!" (Matthew 23:17). If a person chooses an apple before a priceless diamond, he is judged to be a fool. How many such idiots are there, who choose the gaudy, empty things of this life--before the Prince of Glory! Will not Satan beggar them at last for fools?

4. Some slight Christ now and say, "There is no beauty that we should desire him" (Isaiah 53:2). There is a day coming shortly when Christ will as much slight them. He will set as light by them as they do by him. He will say, "I know you not" (Luke 13:27). What a slighting word that will be, when men cry, "Lord Jesus, save us!" and he says, "I was offered to you but you would would not have me; you scorned me, and now I will scorn you. Depart from me, I do not know you!" This is all that sinners get by rejecting the Lord of life. At the day of judgment, Christ will slight those who have slighted him in the day of grace.

8. A godly man WEEPS.

David sometimes sang with his harp; and sometimes the organ of his eye wept: "I water my couch with my tears" (Psalm 6:6). Christ calls his spouse his "dove" (Song 2:14). The dove is a weeping creature. Grace dissolves and liquefies the soul, causing a spiritual thaw. The sorrow of the heart runs out at the eye (Psalm 31:9).

The Rabbis report that the same night on which Israel departed from Egypt towards Canaan, all the idols of Egypt were broken down by lightning and earthquake. So at that very time at which men go forth from their natural condition towards heaven, all the idols of sin in the heart must be broken down by repentance! A melting heart is the chief branch of the covenant of grace (Ezek. 36:26), and the product of the Spirit: "I will pour upon the house of David the spirit of grace, and they shall look upon me whom they have pierced, and they shall mourn for him" (Zech. 12:10).

Question: But why is a godly man a weeper? Is not sin pardoned, which is the ground of joy? Has he not had a transforming work upon his heart? Why, then, does he weep?

Answer: A godly man finds enough reasons for weeping:

1. He weeps for indwelling sin, the law in his members (Romans 7:23), the outbursts and first risings of sin. His nature is a poisoned fountain. A regenerate person grieves that he carries with him, that which is enmity to God! His heart is like a wide sea in which there are innumerable creeping things (Psalm 104:25)—vain, sinful thoughts. A child of God laments hidden wickedness; he has more evil in him than he knows of. There are those windings in his heart which he cannot trace—an unknown world of sin. "Who can understand his errors?" (Psalm 19:12).

2. A godly man weeps for clinging corruption. If he could get rid of sin, there would be some comfort—but he cannot shake off this viper! Sin cleaves to him like leprosy! Though a child of God forsakes his sin—yet sin will not forsake him. "Concerning the rest of the beasts, they had their dominion taken away: yet their lives were prolonged for a season" (Dan. 7:12). So though the dominion of sin is taken away—yet its life is prolonged for a season; and while sin lives, it molests! The Persians were daily enemies to the Romans and would always be invading their frontiers. So sin "wars against the soul" (1 Pet. 2:11). And there is no cessation of war—until death. Will not this cause tears?

3. A child of God weeps that he is sometimes overcome by the prevalence of corruption. "For I do not do the good that I want to do, but I practice the evil that I do not want to do." (Romans 7:19). Paul was like a man carried downstream. How often a saint is overpowered by pride and passion! When David had sinned, he steeped his soul in the brinish tears of repentance. It cannot but grieve a regenerate person to think he should be so foolish as, after he has felt the smart of sin—still to put this fire in his bosom again!

4. A godly heart grieves that he can be no more holy. It troubles him that he shoots so short of the rule and standard which God has set. "I would", says he, "love the Lord with all my heart. But how defective my love is! How far short I come of what I should be; no, of what I might have been! What can I see in my life—but either blanks or blots?"

5. A godly man sometimes weeps out of the sense of God's love. Gold is the finest and most solid of all the metals—yet it is soonest melted in the fire. Gracious hearts, which are golden hearts, are the soonest melted into tears by the fire of God's love. I once knew a holy man, who was walking in his garden and shedding plenty of tears, when a friend came on him accidentally and asked him why he wept. He broke forth into this pathetic expression: "Oh, the love of Christ! Oh, the love of Christ!" Thus have we seen the cloud melted into water, by the sunbeams.

6. A godly person weeps because the sins he commits are in some sense worse than the sins of other men. The sin of a justified person is very odious:

(i) The sin of a justified person is odious—because he acts contrary to his own principles. He sins not only against the rule—but against his principles, against his knowledge, vows, prayers, hopes, experiences. He knows how dearly sin will cost him—yet he adventures upon the forbidden fruit!

(ii) The sin of a justified person is odious, because it is a sin of unkindness (1 Kings 11:9). Peter's denying of Christ was a sin against love. Christ had enrolled him among the apostles. He had taken him up into the Mount of Transfiguration and shown him the glory of heaven in a vision. Yet after all this dazzling mercy—it was base ingratitude, that he should deny Christ! This made him go out and "weep bitterly" (Matt. 26:75). He baptized himself, as it were, in his own tears! The sins of the godly go nearest to God's heart. The sins of others anger God; the sins of the godly grieve him! The sins of the wicked pierce Christ's side! The sins of the godly wound his heart! The unkindness of a spouse, goes nearest to the heart of her husband.

(iii) The sin of a justified person is odious, because it reflects more dishonor upon God. "By this deed you have given great occasion to the enemies of the Lord to blaspheme" (2 Sam. 12:14). The sins of God's people put black spots on the face of piety. Thus we see what cause there is why a child of God should weep even after conversion. "Can whoever sows such things refrain from tears?"

Now this sorrow of a godly man for sin, is not a despairing sorrow. He does not mourn without hope. "Iniquities prevail against me" (Psalm 65:3)—there is the holy soul weeping. "As for our transgressions, you shall purge them away"—there is faith triumphing.

Godly sorrow is excellent. There is as much difference between the sorrow of a godly man, and the sorrow of a wicked man—as between the water of a spring which is clear and sweet, and the water of the sea which is salt and brackish. A godly man's sorrow has these three qualifications:

(a) Godly sorrow is INWARD. It is a sorrow of soul. Hypocrites "disfigure their faces" (Matt. 6:16). Godly sorrow goes deep. It is a "pricking at the heart" (Acts 2:37). True sorrow is a spiritual martyrdom, therefore called "soul affliction" (Lev. 23:29).

(b) Godly sorrow is SINCERE. It is more for the evil that is in sin—than the evil which follows after sin. It is more for the spot—than the sting. Hypocrites weep for sin only as it brings affliction. Hypocrites never send forth the streams of their tears, except when God's judgments are approaching.

(c) Godly sorrow is INFLUENTIAL. It makes the heart better: "by the sadness of the countenance, the heart is made better" (Eccles. 7:3). Divine tears not only wet—but wash; they purge out the love of sin!

Use 1. How far from being godly are those who scarcely ever shed a tear for sin! If they lose a near relation—they weep. But though they are in danger of losing God and their souls—they do not weep. How few know what it is to be in an agony for sin, or what a broken heart means! Their eyes are not like the "fishpools in Heshbon", full of water (Song 7:4)—but rather like the mountains of Gilboa, which had "no dew" upon them (2 Sam. 1:21). It was a greater plague for Pharaoh to have his heart turned into stone—than to have his rivers turned into blood.

The wicked, if they sometimes shed a tear—are never the better. They go on in wickedness, and do not drown their sins in their tears!

Use 2: Let us strive for this divine characteristic. Be weepers! This is "a repentance not to be repented of" (2 Cor. 7:10). It is reported of Bradford, the martyr, that he was of a melting spirit; he seldom sat down to his meal but some tears trickled down his cheeks. There are two lavers to wash away sin: blood and tears. The blood of Christ washes away the guilt of sin; our tears wash away the filth of sin.

Repenting tears are precious. God puts them in his bottle (Psalm 56:8). Repenting tears are beautifying. To God—a tear in the eye, adorns more than a ring on the finger. Oil makes the face shine (Psalm 104:15). Tears make the heart shine. Repenting tears are comforting. A sinner's mirth turns to melancholy. A saint's mourning turns to music! Repentance may be compared to myrrh, which though it is bitter to the taste—is comforting to the spirits. Repentance may be bitter to the flesh, but it is most refreshing to the soul. Wax which melts is fit for the seal. A melting soul is fit to take the stamp of all heavenly blessing. Let us give Christ the water of our tears—and he will give us the wine of his blood!

9. A Godly Man is a Lover of the WORD

"O how love I your law!" Psalm 119:97

1. A godly man loves the WRITTEN Word

Chrysostom compares the Scripture to a garden set with nuts and flowers. A godly man delights to walk in this garden and sweetly solace himself. He loves every branch and part of the Word:

1. He loves the COUNSELING part of the Word, as it is a directory and rule of life. The Word is the sole rule of Christian duty. It contains in it things to be believed and practiced. A godly man loves the teachings of the Word.

2. He loves the THREATENING part of the Word. The Scripture is like the Garden of Eden: as it has a tree of life in it, so it has a flaming sword at its gates. This is the threatening of the Word. It flashes fire in the face of every person who goes on obstinately in wickedness. "Surely God will crush the heads of his enemies, the hairy crowns of those who go on in their sins." (Psalm 68:21). The Word gives no indulgence to evil. It will not let a man halt between God and sin. The true mother would not let the child be divided (1 Kings 3:26), and God will not have the heart divided. The Word thunders out threatenings against the very appearance of evil. It is like that flying roll full of curses (Zech. 5:1).

A godly man loves the imprecations of the Word. He knows there is love in every threat. God would not have us perish; he therefore mercifully threatens us, so that he may scare us from sin. God's threats are like the life-buoy, which shows the rocks in the sea and threatens death to such as come near. The threat is a curbing bit to check us, so that we may not run in full stride to hell. There is mercy in every threat.

3. He loves the CONSOLATORY part of the Word—the promises. He goes feeding on these as Samson went on his way eating the honeycomb (Judges 14:8,9). The promises are all marrow and sweetness. They are our refreshing draught when we are fainting; they are the conduits of the water of life. "In the multitude of my thoughts within me your comforts delight my soul" (Psalm 94:19). The promises were David's harp to drive away sad thoughts; they were the breast which gave him the milk of divine consolation.

A godly man shows his love to the Written Word:

(1) By diligently READING it. The noble Bereans "searched the Scriptures daily" (Acts 17:11). Apollos was mighty in the Scriptures (Acts 18:24). The Word is our Magna Charta for heaven; we should be daily reading over this charter. The Word shows what is truth, and what is error. It is the field where the pearl of great price is hidden. How we should dig for this pearl! A godly man's heart is the library to hold the Word of God; it dwells richly in him (Col. 3:16). It is reported of Melanchthon that when he was young, he always carried the Bible with him and read it greedily. The Word has a double work: to teach us and to judge us. Those who will not be taught by the Word, shall be judged by the Word. Oh, let us make ourselves familiar with the Scripture! What if it should be as in the times of Diocletian, who commanded by proclamation that the Bible be burned? Or as in Queen Mary's days, when it spelled death to have a Bible in English? By diligent conversing with Scripture, we may carry a Bible in our heads!

(2) By frequently MEDITATING on it. "It is my meditation all the day" (Psalm 119:97). A pious soul meditates on the truth and holiness of the Word. He not only has a few transient thoughts—but leaves his mind steeping in the Scripture. By meditation, he sucks honey from this sweet flower, and ruminates on holy truths in his mind.

(3) By DELIGHTING in it. It is his recreation. "When your words came, I ate them; they were my joy and my heart's delight" (Jer. 15:16). Never did a man take such delight in a dish that he loved, as the prophet did in the Word. And indeed, how can a saint choose but take great pleasure in the Word? All of his eternal hopes are contained in it. Does not a son take pleasure in reading his father's will and testament, in which he bequeaths his estate to him?

(4) By HIDING it. "Your word have I hid in my heart" (Psalm 119:11) —as one hides a treasure so that it should not be stolen. The Word is the jewel; the heart is the cabinet where it must be locked up. Many hide the Word in their memory—but not in their heart. And why would David enclose the Word in his heart? "That I might be kept from sinning against you." As a man would carry an antidote about him when he comes near an infected place, so a godly man carries the Word in his heart as a spiritual antidote to preserve him from the infection of sin. Why have so many been poisoned with error, others with moral vice—but because they have not hidden the Word as a holy antidote in their heart?

(5) By DEFENDING it. A wise man will not let his land be taken from him; but will defend his title. David looked upon the Word as his land of inheritance: "Your testimonies have I taken as a heritage forever" (Psalm 119:111). And do you think he would let his inheritance be wrested out of his hands? A godly man will not only dispute for the Word but die for it: "I saw under the altar the souls of those who were slain for the word of God" (Rev. 6:9).

(6) By PREFERRING it above most precious things.

(a) Above food. "I have esteemed the words of his mouth more than my necessary food" (Job 23:12).

(b) Above riches. "The law of your mouth is better unto me than thousands of gold and silver" (Psalm 119:72).

(c) Above worldly honor. Memorable is the story of King Edward the Sixth. On the day of his coronation, when they presented three swords before him, signifying to him that he was monarch of three kingdoms, the king said, "There is still one sword missing." On being asked what that was, he answered, "The Holy Bible, which is the "Sword of the Spirit" and is to be preferred before these ensigns of royalty."

(7) By TALKING about it. "My tongue shall speak of your word" (Psalm 119:172). As a covetous man talks of his rich purchase, so a godly man speaks of the Word. What a treasure it is, how full of beauty and sweetness! Those whose mouths the devil has gagged, who never speak of God's Word, indicate that they never reaped any good from it.

(8) By CONFORMING to it. The Word is his sundial, by which he sets his life, the balance in which he weighs his actions. He copies out the Word in his daily walk: "I have kept the faith" (2 Tim. 4:7). Paul kept the doctrine of faith, and lived the life of faith.

Question: Why is a godly man a lover of the Word?

Answer: Because of the excellence of the Word.

1. The Word is our pillar of fire to guide us. It shows us what rocks we are to avoid; it is the map by which we sail to the new Jerusalem.

2. The Word is a spiritual mirror through which we may see our own hearts. The mirror of nature, which the heathen had, revealed spots in their lives—but this mirror reveals spots in the imagination; that mirror revealed the spots of their unrighteousness, this reveals the spots of our righteousness. "When the commandment came, sin revived, and I died" (Romans 7:9). When the Word came like a mirror, all my opinion of self-righteousness died.

3. The Word of God is a sovereign comfort in distress. While we follow this cloud, the rock follows us— "This is my comfort in my affliction: for your word has quickened me" (Psalm 119:50). Christ is the fountain of living water, the Word is the golden pipe through which it runs! What can revive at the hour of death but the word of life (Phil. 2:16)?

A godly man loves the Word, because of the efficacy it has had upon him. This day-star has risen in his heart, and ushered in the Sun of righteousness.

2. A godly man loves the PREACHED Word, which is a commentary upon the Written Word. The Scriptures are the sovereign oils and balsams; the preaching of the Word is the pouring of them out. The Scriptures are the precious spices; the preaching of the Word is the beating of these spices, which causes a wonderful fragrance and delight. The Preached Word is "the rod of God's strength" (Psalm 110:2) and "the breath of his lips" (Isaiah 11:4). What was once said of the city of Thebes, that it was built by the sound of Amphius' harp, is much more true of soul conversion—it is built by the sound of the gospel harp. Therefore the preaching of the Word is called "the power of God to salvation" (1 Cor. 1:24). By this, Christ is said now to speak to us from heaven (Heb. 12:25). This ministry of the Word is to be preferred before the ministry of angels.

A godly man loves the preached Word, partly from the good he has found by it—he has felt the dew fall with this manna—and partly because of God's institution. The Lord has appointed this ordinance to save him. The king's image makes the coin current. The stamp of divine authority on the Preached Word makes it an instrument conducive to men's salvation.

Use: Let us test by this characteristic whether we are godly: Are we lovers of the Word?

1. Do we love the written Word? What sums of money the martyrs gave for a few leaves of the Bible! Do we make the Word our bosom friend? As Moses often had "the rod of God" in his hand, so we should have "the Book of God" in our hand. When we need direction, do we consult this sacred oracle? When we find corruptions strong, do we make use of this "sword of the Spirit" to hew them down? When we are disconsolate, do we go to this bottle of the water of life for comfort? Then we are lovers of the Word!

But alas, how can they who are seldom conversant with the Scriptures say they love them? Their eyes begin to be sore when they look at a Bible. The two testaments are hung up like rusty armor, which is seldom or never made use of. The Lord wrote the law with his own finger—but though God took pains to write, men will not take pains to read. They would rather look at a pack of cards, than at a Bible!

2. Do we love the preached Word? Do we prize it in our judgments? Do we receive it into our hearts? Do we fear the loss of the preached Word more than the loss of peace and trade? Is it the removal of the ark, which troubles us?

Again, do we attend to the Word with reverential devotion? When the judge is giving his charge on the bench, all attend. When the Word is preached, the great God is giving us his charge. Do we listen to it as to a matter of life and death? This is a good sign that we love the Word.

Again, do we love the holiness of the Word (Psalm 119:140)? The Word is preached to beat down sin and advance holiness. Do we love it for its spirituality and purity? Many love the Preached Word only for its eloquence and notion. They come to a sermon as to a music lecture (Ezek. 33:31,32) or as to a garden to pick flowers—but not to have their lusts subdued or their hearts bettered. These are like a foolish woman who paints her face—but neglects her health!

Again, do we love the convictions of the Word? Do we love the Word when it comes home to our conscience and shoots its arrows of reproof at our sins? It is the minister's duty sometimes to reprove. He who can speak smooth words in the pulpit—but does not know how to reprove, is like a sword with a fine handle, but without an edge! "Rebuke them sharply" (Titus 2:15). Dip the nail in oil—reprove in love—but strike the nail home! Now Christian, when the Word touches on your sin and says, "You are the man!" do you love the reproof? Can you bless God that "the sword of the Spirit" has divided between you and your lusts? This is indeed a sign of grace and shows that you are a lover of the Word.

A corrupt heart loves the comforts of the Word—but not the reproofs: "You hate the one who reproves in court and despise him who tells the truth!" (Amos 5:10). "Their eyes flash with fire!" Like venomous creatures that at the least touch spit poison, "When they heard these things, they were enraged in their hearts and gnashed their teeth at him!" (Acts 7:54). When Stephen touched their sins, they were furious and could not endure it.

Question: How shall we know that we love the reproofs of the Word?

Answer 1: When we desire to sit under a heart-searching ministry. Who cares for medicines that will not work? A godly man does not choose to sit under a ministry that will not work upon his conscience.

Answer 2: When we pray that the Word may meet with our sins. If there is any traitorous lust in our heart, we would have it found out and executed. We do not want sin covered—but cured! We can open our breast to the sword of the Word and say, "Lord, smite this sin!"

Answer 3: When we are thankful for a reproof: "Let a righteous man strike me--it is a kindness; let him rebuke me--it is oil on my head. My head will not refuse it." (Psalm 141:5). David was glad for a reproof. Suppose a man were in the mouth of a lion, and another should shoot the lion and save the man, would he not be thankful? So, when we are in the mouth of sin, as of a lion, and the minister by a reproof shoots this sin to death, shall we not be thankful?

A gracious soul rejoices when the sharp lance of the Word has pierced his abscess. He wears a reproof like a jewel on his ear: "Like an earring of gold or an ornament of fine gold is a wise man's rebuke to a listening ear." (Proverbs 25:12). To conclude, it is convincing preaching which must do the soul good. A nipping reproof prepares for comfort, as a nipping frost prepares for the sweet flowers of spring.

10. A Godly Man has the Spirit of God Residing in him

"The Holy Spirit which dwells in us" (2 Tim. 1:14; Gal. 4:6). The Holy Spirit is in the godly, in whom he flows in measure. They have his presence and receive his sacred influences. When the sun comes into a room, it is not the body of the sun which is there, but the beams which sparkle from it. Indeed, some divines have thought that the godly have more than the indwelling of the Spirit; though to say how it is more is ineffable—is fitter for a more seraphic pen than mine to describe. The Spirit of God reveals himself in a gracious soul in two ways:

1. By his motions

These are some of that sweet perfume, which the Spirit breathes upon the heart, by which it is raised into a kind of angelic frame.

Question 1: But how may we distinguish the motions of the Spirit from a delusion?

Answer: The motions of the Spirit are always consonant with the Word. The Word is the chariot in which the Spirit of God rides; whichever way the tide of the Word runs—that way the wind of the Spirit blows.

Question 2: How may the motions of the Spirit in the godly be distinguished from the impulses of a natural conscience?

Answer 1: A natural conscience may sometimes provoke to the same thing as the Spirit does—but not from the same principle. Natural conscience is a spur to duty—but it drives a man to do his duties for fear of hell—as the galley slave tugs at the oar for fear of being beaten. Whereas the Spirit moves a child of God from a more noble principle—it makes him serve God out of choice, and esteem duty his privilege.

Answer 2: The impulses of a natural conscience drive men only to easier duties of religion, in which the heart is less exercised, like perfunctory reading or praying. But the motions of the Spirit in the godly go further, causing them to do the most irksome duties, like self-reflection, self-humbling; yes, perilous duties, like confessing Christ's name in times of danger. Divine motions in the heart are like new wine which seeks vent. When God's Spirit possesses a man, he carries him full sail through all difficulties!

2. By his virtues. These are various:

(1) God's Spirit has a TEACHING virtue. The Spirit teaches convincingly (John 16:8). He so teaches as to persuade.

(2) God's Spirit has a SANCTIFYING virtue. The heart is naturally polluted—but when the Spirit comes into it, he works sin out and grace in. The Spirit of God was represented by the dove, an emblem of purity. The Spirit makes the heart a temple of purity and a paradise for pleasantness. The holy oil of consecration was nothing but a prefiguring of the Spirit (Exod. 30:25). The Spirit sanctifies a man's mind, causing it to mint holy meditations. He sanctifies his will, biasing it to good, so that now it shall be as delightful to serve God as before it was to sin against him. Sweet powders perfume the linen. So God's Spirit in a man, perfumes him with holiness and makes his heart a picture of holiness.

(3) God's Spirit has a VIVIFYING virtue. "The Spirit gives life" (2 Cor. 3:6). As the blowing in an flute makes it sound, so the breathing of the Spirit causes life and motion. When the prophet Elijah stretched himself upon the dead child, it revived (1 Kings 17:22); so God's Spirit stretching himself upon the soul, infuses life into it.

As our life is from the Spirit's operations, so is our liveliness: "the Spirit lifted me up" (Ezek. 3:14). When the heart is bowed down and is listless to duty, the Spirit of God lifts it up. He puts a sharp edge upon the affections; he makes love ardent, and hope lively. The Spirit removes the weights of the soul and gives it wings: "Before I was aware, my soul became like the chariots of Amminadib" (Song 6:12). The wheels of the soul were pulled off before, and it drove on heavily—but when the Spirit of the Almighty possesses a man, now he runs swiftly in the ways of God, and his soul is like the chariots of Amminadib.

(4) God's Spirit has a REGULATING virtue. He rules and governs. God's Spirit sits paramount in the soul; he gives check to the violence of corruption; he will not allow a man to be vain and loose like others. The Spirit of God will not be put out of office; he exercises his authority over the heart, "bringing into captivity every thought to the obedience of Christ" (2 Cor. 10:5).

(5) The Spirit has a MOLLIFYING virtue. Therefore he is compared to fire which softens the wax. The Spirit turns flint into flesh: "I will give you a heart of flesh" (Ezek. 36:26). How shall this be effected? "I will put my Spirit within you" (v.27). While the heart is hard, it lies like a log, and is not wrought upon either by judgments or by mercies—but when God's Spirit comes in, he makes a man's heart as tender as his eye—and now it is made yielding to divine impressions.

(6) The Spirit of God has a FORTIFYING virtue. He infuses strength and assistance for work; he is a Spirit of power (2 Tim. 1:7). God's Spirit carries a man above himself: "strengthened with might by his Spirit in the inner man" (Eph. 3:16). The Spirit confirms faith and animates courage. He lifts one end of the cross, and makes it lighter to bear. The Spirit gives not only a sufficiency of strength—but an abundance.

Question: How shall we know whether we are acting in the strength of God's Spirit, or in the strength of our own abilities?

Answer 1: When we humbly cast ourselves upon God for assistance, as David going out against Goliath cast himself upon God for help: "I come to you in the name of the Lord" (1 Sam. 17:45).

Answer 2: When our duties are divinely qualified, and we do them with pure aims.

Answer 3: When we have found God going along with us, we give him the glory for everything (1 Cor. 15:10). This clearly evinces that the duty was carried on by the strength of God's Spirit more than by any innate abilities of our own.

(7) God's Spirit has a COMFORTING virtue. The sky, though it is a bright and transparent body, still has interposed clouds. Just so, sadness may arise in a gracious heart (Psalm 43:5). This sadness is caused usually through the malice of Satan, who, if he cannot destroy us, will disturb us. But God's Spirit within us, sweetly cheers and revives. He is called the parakletos, "the Comforter" (John 14:16). These comforts are real and palpable. Hence it is called "the seal of the Spirit" (Eph. 1:13). When a deed is sealed, it is firm and unquestionable. So when a Christian has the seal of the Spirit, his comforts are confirmed. Every godly man has these revivings of the Spirit in some degree; he has the seeds and beginnings of joy, though the flower is not fully ripe and blown.

Question: How does the Spirit give comfort?

Answer 1: By showing us that we are in a state of grace. A Christian cannot always see his riches. The work of grace may be written in the heart, like shorthand which a Christian cannot read. The Spirit gives him a key to open these dark characters, and spell out his adoption, whereupon he has joy and peace. "We have received the Spirit which is of God; that we might know the things that are freely given to us of God" (1 Cor. 2:12).

Answer 2: The Spirit comforts by giving us some ravishing apprehensions of God's love. "The love of God is shed abroad in our hearts by the Holy Spirit" (Romans 5:5). God's love is a box of precious ointment, and it is only the Spirit who can break this box open, and fill us with its sweet perfume.

Answer 3: The Spirit comforts by taking us to the blood of Christ. As when a man is weary and ready to faint, we take him to the water, and he is refreshed; so when we are fainting under the burden of sin, the Spirit takes us to the fountain of Christ's blood: "In that day there shall be a fountain opened . . . " (Zech. 13:1). The Spirit enables us to drink the waters of justification which run out of Christ's side. The Spirit applies whatever Christ has purchased; he shows us that our sins are done away in Christ, and though we are spotted and defiled in ourselves—we are undefiled in our Head, Christ.

Answer 4: The Spirit comforts by enabling conscience to comfort. The child must be taught, before it can speak. The Spirit opens the mouth of conscience, and helps it to speak and witness to a man that his state is good, whereupon he begins to receive comfort: "conscience also bearing me witness in the Holy Spirit" (Romans 9:1). Conscience draws up a certificate for a man, then the Holy Spirit comes and signs the certificate.

Answer 5: The Spirit conveys the oil of joy through two golden pipes:

1. The ORDINANCES. As Christ in prayer had his countenance changed (Luke 9:29) and there was a glorious luster upon his face; so often in the use of holy ordinances the godly have such raptures of joy and soul transfigurations, that they have been carried above the world, and despised all things below.

2. The PROMISES. The promises are comforting:

(1) For their sureness (Romans 4:16). God in the promises has put his truth in pawn.

(2) For their suitableness, being calculated for the Christian's every condition. The promises are like an herb garden. There is no disease but some herb may be found there to cure it. The promises of themselves cannot comfort--but only as the Spirit enables us to suck consolation from these honeycombs. The promises are like a still full of herbs—but this still will not drop unless the fire is put under it. So when the Spirit of God (who is compared to fire) is put to the still of the promises, then they distill consolation into the soul. Thus we see how the Spirit is in the godly by his virtues.

Objection: But is being filled with the Spirit the sign of a godly man? Are not the wicked said to partake of the Holy Spirit (Heb. 6:4)?

Answer: Wicked men may partake of the Spirit's working—but not of his indwelling. They may have God's Spirit move upon them; but the godly have him enter into them (Ezek. 3:24).

Objection: But the unregenerate taste the heavenly gift (Heb. 6:4).

Answer: It is with them as it is with cooks who may have a smack and taste of the meat they are dressing—but they are not nourished by it. Tasting there is opposed to eating. The godly have not only a drop or taste of the Spirit—but he is in them like a river of living water (John 7:38).

Use 1: It brands those as ungodly who do not have God's Spirit. "If anyone does not have the Spirit of Christ, he does not belong to Christ" (Romans 8:9). And if he does not belong to Christ—then whose is he? To what regiment does he belong? It is the misery of a sinner—that he does not have God's Spirit. I think it is very offensive to hear men who never had God's Spirit say, "Take not your holy spirit from us" (Psalm 51:11). Will those who are drunkards and swearers say they have God's Spirit in them? Do those who are malicious and unclean have God's Spirit? It would be blasphemy to say these have the Spirit. Will the blessed Spirit leave his celestial palace to come and live in a foul prison? A sinner's heart is a jail, both for darkness and obnoxiousness, and will God's free Spirit be confined to a prison (Psalm 51:12)? A sinner's heart is the emblem of hell. What would God's Spirit do there? Wicked hearts are not a temple—but a pigsty, where the unclean spirit makes his abode—"the prince of the power of the air, the spirit who now works in the children of disobedience" (Eph. 2:2).

We would be loath to live in a house haunted by evil spirits; a sinner's heart is haunted. "After the sop Satan entered" (John 13:27). Satan abuses the godly—but enters into the wicked. When the devils went into the herd of swine, "the whole herd rushed down the steep bank into the sea and perished in the water" (Matt. 8:32). Why is it that men rush so greedily to the commission of sin—but because the devil has entered into these swine!

Secondly, this cuts off from godliness those who not only lack the Spirit—but deride him—like those Jews who said, "These men are full of new wine" (Acts 2:13). And indeed, so the apostles were—they were full of the wine of the Spirit. How God's Spirit is scoffed at by the sons of Belial! O wretches, to make those tongues which should be organs of God's praise, into instruments to blaspheme! Have you none to throw your jests at but the Spirit? Deriding the Spirit comes very near to despising him. How can men be sanctified but by the Spirit? Therefore to reproach him is to make merry with their own damnation.

Use 2: As you would be listed in the number of the godly, strive for the blessed indwelling of the Spirit. Pray with Melanchthon, "Lord, inflame my soul with your Holy Spirit"; and with the spouse, "Awake, O north wind; and come, O south wind; and blow upon my garden" (Song 4:16). As a mariner would desire a wind to drive him to sea, so beg for the prosperous gales of the Spirit and the promise may add wings to prayer. "If you then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to those who ask him?" (Luke 11:13). God's Spirit is a rich jewel. Go to God for him: "Lord, give me your Spirit. Where is the jewel you promised me? When shall my soul be like Gideon's fleece, wet with the dew of heaven?"

Consider how necessary the Spirit is. Without him we can do nothing acceptable to God:

1. We cannot PRAY without him. He is a Spirit of supplication (Zech. 12:10). He helps both the inventiveness and the affection: "The Spirit helps us with sighs and groans" (Romans 8:26).

2. We cannot resist TEMPTATION without him. "You will receive power when the Holy Spirit has come upon you" (Acts 1:8). He who has the tide of corrupt nature, and the wind of temptation, must of necessity be carried down the stream of sin—if the contrary wind of the Spirit does not blow.

3. We cannot be FRUITFUL without the Spirit. "The golden rain from heaven waters the thirsty hearts." Why is the Spirit compared to dew and rain—but to show us how unable we are to bring forth a crop of grace unless the dew of God falls upon us?

4. Without the Spirit, no ORDINANCE is effectual to us. Ordinances are the conduit pipes of grace—but the Spirit is the spring. Some are content that they have a "Levite for their priest" (Judges 17:13)—but never look any further. As if a merchant should be content that his ship has good tackling and is well manned, though it never has a gale of wind. The ship of ordinances will not carry us to heaven, though an angel is the pilot, unless the wind of God's Spirit blows. The Spirit is the soul of the Word, without which it is but a dead letter. Ministers may prescribe medicine—but it is God's Spirit who must make it work! Our hearts are like David's body when it grew old: "they covered him with clothes—but he got no heat" (1 Kings 1:1). So though the ministers of God ply us with prayers and counsel as with hot clothes—yet we are cold and chilly until God's Spirit comes; and then we say, like the disciples, "Did not our heart burn within us!" (Luke 24:32). Oh, therefore, what need we have of the Spirit!

Thirdly, you who have the blessed Spirit manifested by his energy and vital operations:

1. Acknowledge God's distinguishing love. The Spirit is an earmark of election (1 John 3:24). Christ gave the bag to Judas but not his Spirit. The Spirit is a love token. Where God gives his Spirit as a pawn, he gives himself as a portion. The Spirit is a comprehensive blessing; he is put for all good things (Matt. 7:11). What would you be without the Spirit but like so many carcasses? Without this, Christ would not profit you. The blood of God is not enough without the breath of God. Oh then, be thankful for the Spirit. This lodestone will never stop drawing you until it has drawn you up to heaven.

2. If you have this Spirit, do not grieve him (Eph. 4:30). Shall we grieve our Comforter?

Question: How do we grieve the Spirit?

Answer 1: When we unkindly repel his motions. The Spirit sometimes whispers in our ears and calls to us as God did to Jacob, "Arise, go up to Bethel" (Gen. 35:1). So the Spirit says, "Arise, go to prayer, retire to meet your God." Now when we stifle these motions and entertain temptations to vanity, this is grieving the Spirit. If we check the motions of the Spirit, we shall lose the comforts of the Spirit.

Answer 2: We grieve the Spirit when we deny the work of the Spirit in our hearts. If someone gives another person a gift, and he should deny it and say he never received it, this would be to abuse the love of his friend. So, Christian, when God has given you his Spirit, witnessed by those meltings of heart and passionate desires for heaven—yet you deny that you ever had any renewing work of the Spirit in you, this is base ingratitude and grieves the good Spirit. Renounce the sinful works of the flesh—but do not deny the gracious work of the Spirit.

11. A Godly man is a HUMBLE Man

Augustine calls humility "the mother of the grace." But before I show you who the humble man is, I shall lay down three distinctions:

1. I distinguish between being humbled and humble

A man may be humbled and not humble. A sinner may be humbled by affliction. His condition is low, but not his disposition. A godly man is not only humbled, but humble. His heart is as low as his condition.

2. I distinguish between outward and inward humility

There is a great deal of difference between humble behavior and a humble spirit.

(1) A person may behave humbly towards others—yet be proud. Who more humble than Absalom in his outward behavior? "When people tried to bow before him, Absalom wouldn't let them. Instead, he took them by the hand and embraced them." (2 Sam. 15:5). But though he acted humbly, he aspired to the crown (v. 10). Here was pride dressed in humility's mantle!

(2) A person may behave humbly towards God—yet be proud. "Ahab put on sackcloth and fasted and went softly" (1 Kings 21:27)—but his heart was not humble. A man may bow his head like a bulrush—yet lift up the ensigns of pride in his heart.

3. I distinguish between humility and policy

Many make a show of humility to achieve their own ends. The Papists seem to be the most humble, mortified saints—but it is rather subtlety than humility. For by this means, they get the revenues of the earth into their possession. All this they may do, and yet have no godliness.

Question: How may a Christian know that he is humble—and consequently godly?

Answer 1: A humble soul is emptied of all swelling thoughts of himself. Bernard calls humility a self-annihilation. "You will save the humble" (Job 22:29). In the Hebrew it is "him that is of low eyes". A humble man has lower thoughts of himself than others can have of him. David, though a king, still looked upon himself as a worm: "I am a worm, and no man" (Psalm 22:6). Bradford, a martyr, still subscribes himself a sinner. "If I be righteous—yet will I not lift up my head" (Job 10:15)—like the violet which is a sweet flower—but hangs down the head.

Answer 2: A humble soul thinks better of others than of himself. "Let each esteem others better than themselves" (Phil. 2:3). A humble man values others at a higher rate than himself, and the reason is because he can see his own heart better than he can another's. He sees his own corruption and thinks surely it is not so with others; their graces are not so weak as his; their corruptions are not so strong. "Surely", he thinks, "they have better hearts than I." A humble Christian studies his own infirmities, and another's excellences and that makes him put a higher value upon others than himself. "Surely I am more brutish than any man" (Proverbs 30:2). And Paul, though he was the chief of the apostles, still calls himself "less than the least of all saints" (Eph. 3:8).

Answer 3: A humble soul has a low esteem of his duties. Pride is apt to breed in our holy things, as the worm breeds in the sweetest fruit, and froth comes from the most tasty wine. A humble person bemoans not only his sins—but also his duties. When he has prayed and wept, "Alas," he says, "how little I have done! God might damn me for all this!" He says, like good Nehemiah, "Remember me, O my God, concerning this also, and spare me" (Neh. 13:22). "Remember, Lord, how I have poured out my soul—but spare me and pardon me." He sees that his best duties weigh too light; therefore he desires that Christ's merits may be put into the scales. The humble saint blushes when he looks at his copy. He sees he cannot write evenly, nor without blotting. This humbles him to think that his best duties run to seed. He drops poison upon his sacrifice. "Oh," he says, "I dare not say I have prayed or wept; those which I write down as duties, God might write down as sins!"

Answer 4: A humble man is always giving bills of indictment against himself. He complains, not of his poor circumstances—but of his poor heart! "Oh, this evil heart of unbelief!" "Lord," says Hooper, "I am hell—but you are heaven." A hypocrite is forever telling how good he is. A humble soul is forever saying how bad he is. Paul, that high-flown saint, was caught up into the third heaven—but how this bird of paradise bemoans his corruptions! "O wretched man that I am!" (Romans 7:24). Holy Bradford subscribes himself, "the hard-hearted sinner". The more knowledge a humble Christian has, the more he complains of ignorance; the more faith a humble Christian has, the more he bewails his unbelief.

Answer 5: A humble man will justify God in an afflicted condition. "You are just in all that is brought upon us" (Neh. 9:33). If men oppress and calumniate, the humble soul acknowledges God's righteousness in the midst of severity: "Lo, I have sinned" (2 Sam. 24:17). "Lord, my pride, my barrenness, my worldliness have been the procuring cause of all these judgments." When clouds are around about God—yet "righteousness is the habitation of his throne" (Psalm 97:2).

Answer 6: A humble soul is a Christ-magnifier (Phil. 1:20). He gives the glory of all his actions to Christ and free grace. King Canute took the crown off his own head and set it upon a crucifix. So a humble saint takes the crown of honor from his own head and sets it upon Christ's. And the reason is the love that he bears to Christ. Love can part with anything to the object loved. Isaac loved Rebekah and he gave away his jewels to her (Gen. 24:53). The humble saint loves Christ entirely, therefore can part with anything to him. He gives away to Christ the honor and praise of all he does. "Let Christ wear those jewels!"

Answer 7: A humble soul is willing to take a reproof for sin. A wicked man is too high to stoop to a reproof. The prophet Micaiah told King Ahab of his sin, and the King said, "I hate him!" (1 Kings 22:8). Reproof to a proud man is like pouring water on lime, which grows the hotter. A gracious soul loves the one who reproves: "rebuke a wise man, and he will love you" (Proverbs 9:8). The humble-spirited Christian can bear the reproach of an enemy, and the reproof of a friend.

Answer 8: A humble man is willing to have his name and gifts eclipsed, so that God's glory may be increased. He is content to be outshone by others in gifts and esteem, so that the crown of Christ may shine the brighter. This is the humble man's motto: "Let me decrease; let Christ increase." It is his desire that Christ should be exalted, and if this is effected, whoever is the instrument, he rejoices. "some preach Christ of envy" (Phil. 1:15). They preached to take away some of Paul's hearers. "Well," says he, "Christ is preached; and I therein do rejoice" (v.18). A humble Christian is content to be laid aside, if God has any other tools to work with which may bring him more glory.

Answer 9: A humble saint is content with that condition which God sees is best for him. A proud man complains that he has no more; a humble man wonders that he has so much: "I am not worthy of the least of all your mercies!" (Gen. 32:10). When the heart lies low, it can stoop to a low condition. A Christian looking at his sins wonders that things are no worse with him. He says that his mercies are greater than he deserves. He knows that the worst piece which God carves for him, is better than he deserves; therefore he takes it thankfully upon his knees.

Answer 10: A humble Christian will stoop to the lowest person and the lowest office; he will visit the poorest member of Christ. Lazarus' sores are more precious to him than Dives' royal robes. He does not say, "Stand aside, come not near to me, for I am holier than you" (Isaiah 65:5)—but "condescends to men of low estate" (Romans 12:16).

Use 1: If humility is the inseparable character of a godly man, let us test our hearts by this touchstone. Are we humble? Alas, where does their godliness appear—who are swollen with pride and ready to burst? But though men are proud, they will not confess it. This bastard of pride is born—but none are willing to father it. Therefore let me ask a few questions and let conscience answer:

1. Are not those proud, who are given to boasting? "Your boasting is not good." (1 Corinthians 5:6).

(1) Many are proud of their riches. Their hearts swell with their estates. Bernard calls pride the rich man's cousin. "Your heart has become proud because of your wealth." (Ezek. 28:5).

(2) Many are proud of their apparel. They dress themselves in such fashions as to make the devil fall in love with them. Painted faces, gaudy attire, naked breasts, what are these, but the banners which sinful pride displays?

(3) Many are proud of their beauty. The body is but dust and blood kneaded together. Solomon says, "Beauty is vain" (Proverbs 31:30). Yet some are so vain as to be proud of vanity!

(4) Many are proud of their gifts and abilities. These trappings and ornaments do not approve them in God's eyes. An angel is a creature of great abilities; but take away humility from an angel—and he is a devil!

2. Are not those who have a high opinion of their own excellences proud? Those who look at themselves in the magnifying mirror of self-love, appear in their own eyes better than they are. Simon Magus boasted that he was some great one (Acts 8:9). Alexander felt the need to be the son of Jupiter and of the race of the gods. Sapor, King of Persia, styles himself "Brother of the Sun and Moon". I have read of a pope who trod upon the neck of Frederick the Emperor and as a cloak for his pride cited that text, "You shall tread upon the lion, and the dragon shall you trample under feet" (Psalm. 91:13). There is no idol like self; the proud man bows down to this idol.

3. Are not those who despise others proud? "The Pharisees trusted in themselves, that they were righteous, and despised others" (Luke 18:9). The Chinese people say that Europe has one eye and they have two, and all the rest of the world is blind. A proud man looks upon others with such an eye of scorn, as Goliath did upon David: "when the Philistine looked about, and saw David, he disdained him" (1 Sam. 17:42). Those who stand upon the pinnacle of pride, look upon other men as no bigger than crows.

4. Are not those who trumpet their own praise proud? "Theudas rose up, claiming to be somebody" (Acts 5:36). A proud man is the herald of his own good deeds; he blazes his own fame, and therein lies his vice, to paint his own virtue.

5. Are not those proud, who take the glory due to God, to themselves? "Is not this great Babylon, which I have built?" (Dan. 4:30). So says the proud man, "Are not these the prayers I have made? Are not these the works of charity I have done?" When Herod had made an oration and the people cried him up for a god (Acts 12:22), he was well content to have that honor done to him. Pride is the greatest sacrilege; it robs God of his glory!

6. Are not those who are never pleased with their condition proud? They speak harshly of God, charging his care and wisdom, as if he had dealt badly with them. God himself cannot please a proud man. He is forever finding fault, and flying in the face of heaven.

Oh, let us search if there is any of this leaven of pride in us. Man is naturally a proud piece of flesh. This sin of pride runs in the blood. Our first parents fell by their pride. They aspired to deity. There are the seeds of this sin of pride in the best—but the godly do not allow themselves in it. They strive to kill this weed, by mortification. But certainly where this sin reigns and prevails, it cannot stand with grace. You may as well call him who lacks wisdom, a prudent man; as him who lacks humility, a godly man.

Use 2: Strive for this characteristic: be humble. It is an apostolic exhortation, "Clothe yourselves with humility toward one another, because, "God opposes the proud but gives grace to the humble." (1 Pet. 5:5). Put humility on as an embroidered robe. It is better to lack anything, rather than humility. It is better to lack gifts rather than humility. No, it is better to lack "the comforts of the Spirit" rather than lack humility. "What does the Lord require of you—but to walk humbly with your God?" (Mic. 6:8).

1. The more value any man has, the more humble he is. Feathers fly up—but gold descends! The golden saint descends in humility. Some of the ancients have compared humility to the Celidonian stone, which is little for substance—but of rare virtue.

2. God loves a humble soul. It is not our high birth—but our humble hearts, which God delights in. A humble spirit is in God's view: "to this man will I look, even to him that is poor and of a contrite spirit" (Isaiah 66:2). A humble heart is God's palace! "For this is what the high and lofty One says—he who lives forever, whose name is holy—I live in a high and holy place, but also with him who is contrite and lowly in spirit, to revive the spirit of the lowly and to revive the heart of the contrite." (Isaiah 57:15). Great personages, besides their houses of state, have lesser houses which upon occasion they retreat to. Besides God's house of state in heaven, he has the humble soul for his retiring house, where he takes up his rest, and solaces himself. Let Italy boast that it is, for pleasure, the garden of the world. A humble heart glories in this, that it is the presence chamber of the great and glorious King!

3. The times we live in are humbling. The Lord seems to say to us now, as he did to Israel, "Remove your jewelry and ornaments until I decide what to do with you." (Exod. 33:5). "My displeasure is breaking forth—I have eclipsed the light of the sanctuary, I have stained the waters with blood, I have shot the arrow of pestilence—therefore lay down your pride—"Remove your jewelry and ornaments!" Woe to those who lift themselves up, when God is casting them down. When should people be humble—if not when under the rod? "Humble yourselves under the mighty hand of God" (1 Pet. 5:6). When God afflicts his people, and cuts them short in their privileges, it is time then to "sit in sackcloth—and sit in the dust" (Job 16:15).

4. What a horrid sin pride is! Chrysostom calls it "the mother of hell". Pride is a complicated evil, as Aristotle said. Justice encompasses all virtue in itself; so pride encompasses all vice. Pride is a spiritual drunkenness; it flies up like wine into the brain and intoxicates it. Pride is idolatry; a proud man is a self-worshiper. Pride is revenge; Haman plotted Mordecai's death because he would not bow the knee. How odious is this sin to God! "Everyone who is proud in heart, is an abomination to the Lord!" (Proverbs 16:5). "I hate pride and arrogance!" (Proverbs 8:13)

5. The mischief of pride. It is the breakneck of souls! "As surely as I live," says the Lord Almighty, the God of Israel, "Moab and Ammon will be destroyed as completely as Sodom and Gomorrah. Their land will become a place of stinging nettles, salt pits, and eternal desolation. They will receive the wages of their pride!" (Zeph. 2:9,10). "Doves", says Pliny, "take a pride in their feathers, and in their flying high; at last they fly so high that they are a prey to the hawk." Men fly so high in pride that at last they are a prey to the devil, the prince of the air.

6. Humility raises one's esteem in the eyes of others. All give respect to the humble: "Before honor is humility" (Proverbs 15:33).

Question: What means may we use to be humble?

Answer 1: Let us set before us the golden pattern of Christ. His degree is 'doctorate in humility'. "But made himself of no reputation, and was made in the likeness of men" (Phil. 2:7). O what abasement it was for the Son of God to take our flesh! No, that Christ should take our nature when it was in disgrace, being stained with sin—this was the wonder of humility. Look at a humble Savior—and let the plumes of pride fall off!

Answer 2: Study God's immensity and purity; a sight of glory humbles. Elijah wrapped his face in a mantle when God's glory passed before him (1 Kings 19:13). The stars vanish when the sun appears.

Answer 3: Let us study ourselves.

First, our dark side. By looking at our faces in the mirror of the Word, we see our spots. What a world of sin swarms in us! We may say with Bernard, "Lord, I am nothing but sin or sterility, either sinfulness or barrenness."

Secondly, our light side. Is there any good in us?

1. How disproportionate is our good—compared to the means of grace we have enjoyed! There is still something lacking in our faith (1 Thess. 3:10). O Christian, do not be proud of what you have—but be humble for what you lack.

2. The grace we have is not of our own growth. We are indebted to Christ and free grace for it. As he said of that axe which fell in the water, "Alas, master, for it was borrowed" (2 Kings 6:5), so I may say of all the good and excellence in us, "It is borrowed". Would it not be folly to be proud of a ring that is loaned to us? "For who makes you to differ from another? And what have you that you did not receive?" (1 Cor. 4:7). The moon has no cause to be proud of her light—as she borrows it from the sun.

3. How far short we come of others! Perhaps other Christians are giants in grace; they are in Christ not only before us—but above us. We are but like the foot in Christ's body; they are like the eye.

4. Our beauty is spotted. The church is said to be "fair as the moon" (Song 6:10), which when it shines brightest, has a dark spot in it. Faith is mixed with unbelief. A Christian has that in his very grace, which may humble him.

5. If we would be humble, let us contemplate our mortality. Shall dust exalt itself? The thoughts of the grave should bury our pride. They say that when there is a swelling in the body, the hand of a dead man stroking that part cures the swelling. The serious meditation of death is enough to cure the swelling of pride.

12. A Godly Man is a Praying Man.

"Let everyone who is godly pray to You." Psalm 32:6

As soon as grace is poured in—prayer is poured out! "But I give myself unto prayer" (Psalm 109:4). In the Hebrew it is, "but I prayer". Prayer and I are all one. Prayer is the soul's communion with heaven. God comes down to us by his Spirit—and we go up to him by prayer. Caligula placed his idols—as whispering in Jupiter's ear. Prayer is a whispering in God's ear! A godly man cannot live without prayer. A man cannot live unless he takes his breath, nor can the soul, unless it breathes forth its desires to God. As soon as the babe of grace is born, it cries. No sooner was Paul converted than "behold, he prays!" (Acts 9:11). No doubt he prayed before, being a Pharisee—but it was either superficially or superstitiously. But when the work of grace had been done in his soul, behold, now he prays!

A godly man is on the mount of prayer every day. He begins the day with prayer. Before he opens his shop—he opens his heart to God! We burn sweet incense in our houses; a godly man's house is "a house of incense"; he airs it with the incense of prayer. He engages in no business without seeking God. A godly man consults God in everything; he asks God's permission and his blessing. The Greeks asked counsel at their oracles; just so, a godly man enquires at the divine oracle (Gen. 24:12; 1 Sam. 23:3,4). A true saint continually shoots up his heart to heaven, by sacred prayers.

Question: Is prayer a sign of a godly man? May not a hypocrite pray eloquently and with seeming devotion?

Answer: He may: "they seek me daily" (Isaiah 58:2). But a hypocrite does not pray "in the Spirit" (Eph. 6:18). A man may have the gift of prayer, and not have the spirit of prayer.

Question: How shall we know that we have the spirit of prayer?

Answer: When the prayer which we make is spiritual.

Question: What is it to make a SPIRITUAL PRAYER?

Answer 1: When we pray with KNOWLEDGE. Under the law, Aaron was to "light the lamps" when he burned the incense on the altar (Exod. 30:7). Incense typified prayer, and the lighting of the lamps typified knowledge. When the incense of prayer burns, the lamp of knowledge must be lit: "I will pray with the understanding" (1 Cor. 14:15). We must know the majesty and holiness of God, so that we may be deeply affected with reverence when we come before him. We must put up such petitions as are exactly adequate and agreeable to God's will. "Be not rash with your mouth, to utter anything before God" (Eccles. 5:2). The Lord would not have the blind offered to him (Mal. 1:8). How can we pray with affection when we do not pray with judgment? The Papists pray in an unknown tongue. Christ may reply to them as he did to the mother of Zebedee's children, "You know not what you ask" (Matt. 20:22). He who prays he knows not how, shall be heard he knows not when.

Answer 2: A spiritual prayer is when the HEART and spirit pray. There are not only words but desires. It is excellent when a man can say, "Lord, my heart prays." Hannah "prayed in her heart" (1 Sam. 1:13). The sound of a trumpet comes from within—and the excellent music of prayer comes from within the heart. If the heart does not accompany duty—it is speaking, not praying.

Answer 3: A spiritual prayer is a FERVENT prayer. "The effectual fervent prayer . . . avails much" (Jas. 5:16). The heart, like the mainspring, should carry the affections in a most zealous and rapid manner. Fervency is the wing of prayer by which it ascends to heaven. Prayer is expressed by sighs and groans (Romans 8:26). It is not so much the gifts of the Spirit—as the groans of the Spirit, which God likes. Prayer is called a "wrestling" (Gen. 32:24) and a "pouring out of the soul" (1 Sam. 1:15). Prayer is compared to incense (Psalm 141:2). Incense without fire makes no sweet smell. Prayer without fervency is like incense without fire. Christ prayed with "Strong crying and tears" (Heb. 5:7); crying prayer prevails. When the heart is inflamed in prayer, a Christian is carried as it were in a fiery chariot up to heaven.

Answer 4: A spiritual prayer is such as comes from a BROKEN heart. "The sacrifices of God are a broken spirit" (Psalm 51:17). The incense was to be beaten, to typify the breaking of the heart in prayer. It is not the eloquent tongue—but the melting heart—which God accepts.

Moses said to the Lord, "I am not eloquent." "Oh," says a Christian, "I cannot pray like others." But can you weep and sigh? Does your soul melt out at your eyes? God accepts broken expressions, when they come from broken hearts. I have read of a plant which bears no fruit—but it weeps forth a kind of gum which is very costly. So, though you do not flourish with those gifts and expressions like others—yet if you can weep forth tears from a contrite heart, these are exceedingly precious to God, and he will put them in his bottle. Jacob wept in prayer and had "power over the angel" (Hos. 12:4).

Answer 5: A spiritual prayer is a BELIEVING prayer. "Whatever you shall ask in prayer, believing, you shall receive" (Matt. 21:22). The reason why so many prayers suffer shipwreck, is because they split against the rock of unbelief. Praying without faith, is like shooting without bullets. When faith takes prayer by the hand, then we draw near to God. We should come to God in prayer like the leper: "Lord, if you will, you can make me clean" (Matt. 8:2). It is a disparagement to deity to have such a whisper in the heart, that "God's ear is heavy and cannot hear" (Isaiah 59:1). What is said of the people of Israel may be applied to prayer—"They could not enter in, because of unbelief" (Heb. 3:19).

Answer 6: A spiritual prayer is a HOLY prayer. "Lift up holy hands in prayer" (1 Tim. 2:8). Prayer must be offered on the altar of a pure heart. Sin lived in—makes the heart hard, and God's ear deaf. Sin stops the mouth of prayer. Sin does what the thief does to the traveler—puts a gag in his mouth so that he cannot speak. Sin poisons and infests prayer. A wicked man's prayer carries the plague, and will God come near him? The loadstone loses its virtue when it is spread with garlic; so does prayer when it is polluted with sin. "If I regard iniquity in my heart, the Lord will not hear me" (Psalm 66:18). It is foolish to pray against sin and then to sin against prayer. A spiritual prayer, like the spirits of wine, must be refined and taken off the lees and dregs of sin: "that they may offer unto the Lord an offering in righteousness" (Mal. 3:3). If the heart is holy—this altar will sanctify the gift.

Answer 7: A spiritual prayer is a HUMBLE prayer. "Lord, you have heard the desire of the humble" (Psalm 10:17). Prayer is the asking of an alms, which requires humility. "The publican, standing afar off, would not lift up so much as his eyes unto heaven—but smote upon his breast, saying, God be merciful to me a sinner" (Luke 18:13). God's incomprehensible glory may even amaze us and strike a holy consternation into us, when we approach near to him: "O my God, I blush to lift up my face to you" (Ezra 9:6). It is lovely to see a poor nothing lie prostrate at the feet of its Maker. "Behold now, I have taken upon me to speak unto the Lord—who am but dust and ashes" (Gen. 18:27). The lower the heart descends—the higher the prayer ascends.

Answer 8: A spiritual prayer is when we pray in the NAME OF CHRIST. To pray in the name of Christ is not only to name Christ in prayer—but to pray in the hope and confidence of Christ's mediation. As a child claims his estate in the right of his father who purchased it, so we come for mercy in the name of Christ, who has purchased it for us in his blood. Unless we pray thus, we do not pray at all; no, we rather provoke God. As it was with Uzziah, when he wanted to offer incense without a priest, God was angry and struck him with leprosy (2 Chron. 26:16-19). So when we do not come in Christ's name in prayer, we offer up incense without a priest, and what can we expect but to meet with wrath?

Answer 9: A spiritual prayer is when we pray out of LOVE to prayer. A wicked man may pray—but he does not love prayer. "Will he delight himself in the Almighty?" (Job 27:10). A godly man is carried on the wings of delight. He is never so well, as when he is praying. He is not forced with fear—but fired with love. "I will make them joyful in my house of prayer" (Isaiah 56:7).

Answer 10: A spiritual prayer is when we have SPIRITUAL GOALS in prayer. There is a vast difference between a spiritual prayer and a carnal desire. The goals of a hypocrite are selfish and carnal. He looks asquint in prayer. It is not the sense of his spiritual needs which moves him—but rather his lusts. "You ask amiss, that you may consume it upon your lusts" (Jas. 4:3). The sinner prays more for food, than for grace. This, God does not interpret as praying—but as howling: "They do not cry out to me from their hearts but howl upon their beds. They gather together for grain and new wine but turn away from me. " (Hos. 7:14).

Prayers which lack a good aim—lack a good answer. A godly man has spiritual goals in prayer. He sends out his prayer as a merchant sends out his ship, so that he may have large returns of spiritual blessings. His design in prayer is that his heart may be more holy and that he may have more communion with God. A godly man engages in the trade of prayer—so that he may increase the stock of grace.

Answer 11: A spiritual prayer is accompanied with the use of MEANS. There must be works—as well as prayer. When Hezekiah was sick he did not only pray for recovery—but he "prepared a poultice of figs and applies it to the boil" (Isaiah 38:21). Thus it is in the case of the soul when we pray against sin and avoid temptations. When we pray for grace and use opportunities to the full, this is laying a fig on the boil which will make us recover. To pray for holiness and neglect the means—is like winding up the clock and taking off the weights.

Answer 12: A spiritual prayer is that which leaves a SPIRITUAL MOOD behind upon the heart. A Christian is better after prayer. He has gained more strength over sin, as a man by exercise gets strength. The heart after prayer keeps a tincture of holiness, as the vessel favors and relishes of the wine which is put into it. Having been with God on the mount—Moses' face shone. So, having been on the mount of prayer—our graces shine and our lives shine. This is the sign of a godly man—he prays in the Spirit. This is the right kind of praying. The gift of prayer is ordinary—like culinary fire. But spiritual prayer is more rare and excellent—like elemental fire which comes from heaven.

Use 1: Is a godly man of a praying spirit? Then this excludes from being godly:

1. Those who do not pray at all. Their houses are unhallowed houses. It is made the note of a reprobate that "he does not call upon God" (Psalm 14:4). Does that poor creature who never asks for alms, think that he will receive any? Do those who never seek mercy from God, think that they will receive it? Truly, then God should befriend them more than he did his own Son. "He offered up prayers and supplications with strong cries" (Heb. 5:7). None of God's children are tongue-tied. "Because you are sons, God has sent forth the Spirit of his Son into your hearts, crying, Abba, Father" (Gal. 4:6). Creatures by the instinct of nature cry to God: "the young ravens which cry" (Psalm 147:9). "The lions seek their meat from God" (Psalm 104:21). Not to cry to God, is worse than brutish.

2. Others pray—but it is seldom. Like that profane atheist of whom Heylin speaks, who told God that "he was no common beggar; he had never troubled him before and if he would hear him now, he would never trouble him again."

3. Others pray—but not "in the Holy Spirit" (Jude 20). They are more like parrots, than weeping doves. Their hearts do not melt in prayer: they exercise their tongues more than their hearts and affections.

Use 2: As you would prove the new birth, cry "Abba, Father"; be men of prayer. Pray at least twice a day. In the temple there was the morning and evening sacrifice. Daniel prayed three times a day. No, he so loved prayer that he would not neglect prayer to save his life (Dan. 6:10). Luther spent three hours every day in prayer.

Objection: But what need is there of prayer, when God has made so many promises of blessings?

Answer: Prayer is the condition annexed to the promise. Promises turn upon the hinge of prayer: "I will yet for this be inquired of by the house of Israel" (Ezek. 36:37). A king promises a pardon—but it must be sued for. David had a promise that God would build him a house—but he sues for the promise by prayer (2 Sam. 7:25). Christ himself had all the promises made sure to him—yet he prayed and spent whole nights in prayer.

Therefore if you would be counted godly, be given to prayer. Prayer sanctifies your mercies (1 Tim. 4:5). Prayer weeds out sin. Prayer waters grace.

That I may encourage Christians and hold up their heads in prayer, as Aaron and Hur held up Moses" hands (Exod. 17:12), let me propound these few considerations:

1. Prayer is a seed sown in God's ear. Other seed sown in the ground may be picked up by the birds—but this seed (especially if watered with tears) is too precious to lose.

2. Consider the power of prayer. The apostle, having set out the whole armor of a Christian, brings in prayer as the chief part (Eph. 6:18). Without this (says Zanchius), all the rest are of little value. By prayer, Moses divided the Red Sea. . By prayer, Joshua stopped the course of the sun and made it stand still (Josh. 10: 13). More, prayer made the Sun of righteousness stand still: "and Jesus stood still" (Luke 18:40). Prayer is the entrance to all blessings, spiritual and temporal. Prayer has a power in it to destroy the insolent enemies of the church. We read that "the two witnesses" have a flame on their lips—fire proceeds out of their mouths which devours their enemies (Rev. 11:3,5). This fire is certainly to be interpreted of their prayers. David prayed, "Lord, turn the counsel of Ahithophel into foolishness" (2 Sam. 15:31). This prayer made Ahithophel hang himself. Moses' prayer against Amalek, did more than Joshua's sword. Prayer has a kind of omnipotency in it; it has raised the dead, overcome angels, cast out devils. It has influence upon God himself (Exod. 32:10). Jacob's prayer held God: "I will not let you go, except you bless me" (Gen. 32:26). Prayer finds God free—but leaves him bound.

3. Jesus Christ prays our prayers over again. He takes the dross out, and presents nothing but pure gold to his Father. Christ mingles his sweet fragrances, with the prayers of the saints (Rev. 5:8). Think of the dignity of his person—he is God; and the sweetness of his relationship—he is a Son. Oh then, what encouragement there is here for us to pray! Our prayers are put in the hands of a Mediator. Though, as they come from us, they are weak and imperfect—yet as they come from Christ, they are mighty and powerful.

4. The sweet promises which God has made to prayer. "He will be very gracious unto you at the voice of your cry" (Isaiah 30:19). "Then shall you go and pray unto me, and I will hearken unto you. And you shall seek me, and find me, when you shall search for me with all your heart" (Jer. 29:12,13); and "before they call, I will answer; and while they are yet speaking, I will hear" (Isaiah 65:24). These promises keep the head of prayer above water. God is bound with his own promises, as Samson was bound with his own hair.

Let us, then, close ranks and with our Savior pray yet more earnestly (Luke 22:44). Let us be importunate suitors, and resolve with Bernard that we will not come away from God without God. Prayer is a bomb which bursts heaven's gates open.

Question: How shall we go about praying aright?

Answer: Implore the Spirit of God: "praying in the Holy Spirit" (Jude 20). The Holy Spirit both originates prayer and inflames it. God understands no other language, but that of his Spirit. Pray for the Holy Spirit that you may pray in the Holy Spirit.

13. A Godly Man is a Sincere man

"Behold an Israelite indeed, in whose spirit there is no deceit" (John 1:47). The word for sincere, haplous, signifies "without pleats and folds". A godly man is plain-hearted, having no subtle subterfuges. Religion is the uniform a godly man wears, and this uniform is lined with sincerity.

Question: In what does the godly man's sincerity appear?

Answer 1: The godly man is what he seems to be. He is a Jew inwardly (Romans 2:29). Grace runs through his heart, as silver through the veins of the earth. The hypocrite is not what he seems. A picture is like a man—but it lacks breath. The hypocrite is a picture; he does not breathe forth sanctity. A godly man answers to his profession as the transcript to the original.

Answer 2: The godly man strives to approve himself to God in everything. "We labor, that, whether present or absent, we may be accepted of him" (2 Cor. 5:9). It is better to have God approve, than the world applaud. Those who ran in the Olympic race strove to have the approval of the judge and umpire of the race. There is a time coming shortly, when a smile from God's face will be infinitely better than all the applause of men. How sweet that word will be, "Well done, good and faithful servant!" (Matt. 25:21). A godly man is ambitious of God's testimonial letters. The hypocrite desires the praise of men. Saul was for the approval of the people (1 Sam. 15:30) A godly man approves his heart to God, who is both the spectator and the judge.

Answer 3: The godly man is sincere in laying open his sins. "I acknowledged my sin unto you, and my iniquity have I not hid" (Psalm 32:5). The hypocrite veils and cloaks his sin. He does not cut off his sin but conceals it. Like a patient who has some loathsome disease in his body, he will rather die than reveal his disease. But a godly man's sincerity is seen in this—he will confess and shame himself for sin: "Lo, I have sinned, and I have done wickedly" (2 Sam. 24:17). No, a child of God will confess sin in particular. An unsound Christian will confess sin wholesale, he will acknowledge he is a sinner in general. Whereas David does, as it were, point with his finger to the sore: "I have done this evil" (Psalm 51:4). He does not say, "I have done evil"—but "this evil". He points at his blood-guiltiness.

Answer 4: The godly man has blessed designs in all he does. He propounds this objective in every ordinance—that he may have more acquaintance with God, and bring more glory to God. As the herb heliotropium turns about according to the motion of the sun, so a godly man's actions all move towards the glory of God. A godly man's praying and worshiping, is so that he may honor God. Though he shoots short—yet he takes correct aim. The hypocrite thinks of nothing but self-interest; the sails of his mill move only when the wind of self promotion blows. He never dives into the waters of the sanctuary—except to fetch up a piece of gold from the bottom.

Answer 5: The godly man abhors deception. His heart goes along with his tongue; he cannot both flatter and hate; both commend and censure (Psalm 28:3). Love must be sincere" (Romans 12:9). Insincere love is worse than hatred; counterfeiting of friendship is no better than a lie (Psalm 78:36), for there is a pretense of that which is not. Many are like Joab: "He took Amasa by the beard to kiss him—and smote him with his sword in the fifth rib, and he died" (2 Sam. 20:9,10). "Horrible poisons lie hidden under sweet honey."

There is a river in Spain where the fish seem to be of a golden color—but take them out of the water and they are like other fish. All is not gold that glitters; there are some who pretend much kindness—but they are like great veins which have little blood. If you lean upon them, they are like a leg out of joint. For my part I seriously question a man's sincerity with God—if he flatters and lies to his friend. "He who conceals his hatred has lying lips" (Proverbs 10:18). By all that has been said, we may test whether we have this mark of a godly man—being sincere.

Sincerity (as I conceive it) is not strictly a grace, but rather the ingredient in every grace. Sincerity is that which qualifies grace and without which grace is not true: "Grace be with all those who love our Lord Jesus Christ in sincerity" (Eph. 6:24). Sincerity qualifies our love; sincerity is to grace what the blood and spirits are to the body. There can be no life without the blood, so there can be no grace without sincerity.

Use: As we would be reputed godly, let us strive for this characteristic of sincerity.

1. Sincerity renders us lovely in God's eyes. God says of the sincere soul, as of Zion, "This is my rest forever: here will I dwell; for I have desired it" (Psalm 132:14). A sincere heart is God's paradise of delight. "Noah found grace in God's eyes." Why, what did God see in Noah? He was girt with the girdle of sincerity (Gen. 6:9). Noah was perfect in his generation. Truth resembles God, and when God sees a sincere heart, he sees his own image, and he cannot choose but fall in love with it: "He who is upright in his way, is God's delight" (Proverbs 11:20).

2. Sincerity makes our services find acceptance with God. The church of Philadelphia had only "a little strength"; her grace was weak, her services slender; yet of all the churches Christ wrote to, he found the least fault with her. What was the reason? Because she was most sincere: "You have kept fast my word, and have not denied my name" (Rev. 3:8). Though we cannot pay God all we owe—yet a little in current coin, is accepted. God takes sincerity for full payment. A little gold, though rusty, is better than tin, be it ever so bright. A little sincerity, though rusted over with many infirmities, is of more value with God than all the glorious flourishes of hypocrites.

3. Sincerity is our safety. False hearts that will step out of God's way and use carnal policy, when they think they are most safe, are least secure. "He who walks uprightly walks surely" (Proverbs 10:9). A sincere Christian will do nothing but what the Word warrants, and that is safe, as to the conscience. More, often the Lord takes care of the outward safety of those who are upright in their way: "I laid me down and slept" (Psalm 3:5). David was now beleaguered by enemies—yet God so encamped about him by his providence, that he could sleep as securely as in a garrison. "The Lord sustained me." The only way to be safe is to be sincere.

4. Sincerity is gospel perfection. "Have you considered my servant Job, that there is none like him in the earth, a perfect and an upright man?" (Job 1:8). Though a Christian is full of infirmities and, like a young child, weak and feeble—God still looks on him as if he were completely righteous. Every true saint has the Thummim of perfection on his breastplate.

5. Sincerity is what the devil attacks most. Satan's spite was not so much at Job's estate, as his integrity; he would have wrested the shield of sincerity from him—but Job held that fast (Job 27:6). A thief does not fight for an empty purse—but for money. The devil would have robbed Job of the jewel of a good conscience, and then he would have been poor Job indeed. Satan does not oppose mere profession—but sincerity. Let men go to church and make glorious pretenses of holiness. Satan does not oppose this; this does him no hurt—and them no good! But if men desire to be sincerely pious, then Satan musters up all his forces against them. Now what the devil most assaults—that we must strive most to maintain. Sincerity is our fort royal, where our chief treasure lies. This fort is most shot at, therefore let us be more careful to preserve it. While a man keeps his castle, his castle will keep him. While we keep sincerity, sincerity will keep us.

6. Sincerity is the beauty of a Christian. Wherein does the beauty of a diamond lie—but in this, that it is a true diamond? If it is counterfeit, it is worth nothing. So wherein does the beauty of a Christian lie—but in this, that he has truth in the inward parts (Psalm 51:6)? Sincerity is a Christian's ensign of glory; it is both his breastplate to defend him and his crown to adorn him.

7. See the vileness of hypocrisy. The Lord would have no leaven offered up in sacrifice; leaven typified hypocrisy (Luke 12:1). The hypocrite does the devil double service; under the mask of piety, he can sin more and be less suspected: "Woe unto you, scribes and Pharisees, hypocrites! for you devour widows' houses, and for a pretense make long prayers" (Matt. 23:14). Who would think that those who pray for so many hours on end, would be guilty of extortion? Who would suspect of false weights, the man who has the Bible so often in his hand? Who would think that the one who seems to fear an oath, would slander? Hypocrites are the worst sort of sinners; they reflect infinite dishonor upon religion. Hypocrisy for the most part ends in scandal, and that brings an evil report on the ways of God. One scandalous hypocrite makes the world suspect that all professing Christians are like him. The hypocrite was born to spite religion, and bring it into disrepute.

The hypocrite is a liar. He worships God with his knee—but the passions with his heart, like those who "feared the Lord, and served their own gods" (2 Kings 17:33).

The hypocrite is an impudent sinner. He knows his heart is false—yet he goes on. Judas knew himself to be a hypocrite; he asks, "Master, is it I?" Christ replies, "You have said it" (Matt. 26:25). Yet so shameless was he as to persist in his falseness and betray Christ. All the plagues and curses written in the Book of God are the hypocrite's portion! Hell is his place of rendezvous (Matt. 24:51). Hypocrites are the chief guests whom the devil expects, and he will make them as welcome as fire and brimstone can make them!

8. If the heart is sincere, God will wink at many failings. "He has not beheld iniquity in Jacob" (Numb. 23:21). God's love does not make him blind; he can see infirmities. But how does God look at a believer's sins? Not with an eye of revenge—but of pity, as a physician sees a disease in his patient—so as to heal him. God does not see iniquity in Jacob—so as to destroy him—but to heal him! "He kept on in his willful ways. I have seen his ways, but I will heal him" (Isaiah 57:17,18). How much pride, vanity, passion, does the Lord pass by in his sincere ones! He sees the integrity—and pardons the infirmity. How much God overlooked in Asa! The "high places were not removed"—yet it is said, "The heart of Asa was perfect all his days" (2 Chron. 15:17). We esteem a picture, though it is not drawn full length. Just so, the graces of God's people are not drawn to their full length! They have many scars and spots—yet having something of God in sincerity, they shall find mercy. God loves the sincere, and it is the nature of love to cover infirmity.

9. Nothing but sincerity will give us comfort in an hour of trouble. King Hezekiah thought he was dying—yet this revived him, that his conscience drew up a certificate for him: "Remember, O Lord, how I have walked before you in truth . . . " (Isaiah 38:3). Sincerity was the best flower in his crown. What a golden shield this will be against Satan! When he roars at us by his temptations, and sets our sins before us on our death-bed, then we shall answer, "It is true, Satan; these have been our misdeeds—but we have bewailed them; if we have sinned, it was against the bent and purpose of our heart." This will stop the devil's mouth and make him retreat; therefore strive for this jewel of sincerity. "If our heart condemn us not, then have we confidence toward God" (1 John 3:21). If we are cleared at the petty sessions in our conscience, then we may be confident we shall be acquitted at the great assizes on the day of judgment.

"Our conscience testifies that we have conducted ourselves in the world, and especially in our relations with you—in the holiness and sincerity that are from God." 2 Corinthians 1:12. "Let us draw near to God with a sincere heart." Hebrews 10:22.

14. A Godly Man is a Heavenly Man

Heaven is in him—before he is in heaven! The Greek word for saint, hagios, signifies a man taken away from the earth. A person may live in one place—yet belong to another. He may live in Spain yet be a citizen of England. So a godly man is a while in the world—but he belongs to the Jerusalem above. That is the place to which he aspires. Every day is Ascension Day with a believer. The saints are called "stars" for their sublimity; they have gone above into the upper region: "The way of life is above, to the wise" (Proverbs 15:24). A godly man is heavenly in six ways:

1. In his election.

2. In his disposition.

3. In his communication.

4. In his actions.

5. In his expectation.

6. In his conduct.

1. A godly man is heavenly in his CHOICES

He chooses heavenly objects. David chose to be a resident in God's house (Psalm 84:10). A godly person chooses Christ and grace, before the most illustrious things of this world. What a man chooses—that is what he is. This choosing of God is best seen in a critical hour. When Christ and the world come into competition, and we part with the world to keep Christ and a good conscience, that is a sign we have chosen "the better part" (Luke 10:42). Moses "chose to be mistreated along with the people of God, rather than to enjoy the pleasures of sin for a short time." Hebrews 11:25

2. A godly man is heavenly in his DISPOSITION

He sets his affections on things above (Col. 3:2). He sends his heart to heaven before he gets there. He looks upon the world as but a beautiful prison and he cannot be much in love with his fetters, though they are made of gold. A holy person contemplates glory and eternity; his desires have gotten wings and have fled to heaven. Grace is in the heart like fire, which makes it sparkle upwards in divine desires and prayers.

3. A godly man is heavenly in his SPEECH

His words are sprinkled with salt to season others (Col. 4:6). As soon as Christ had risen from the grave, he was "speaking of the things pertaining to the kingdom of God" (Acts 1:3). No sooner has a man risen from the grave of unregeneracy than he is speaking of heaven. "The words of a wise man's mouth are gracious" (Eccles. 4:12). He speaks in such a heavenly manner, as if he were already in heaven. The love he has for God, will not allow him to be silent. The spouse being sick with love, her tongue was like the pen of a ready writer: "My beloved is white and ruddy, his head is as the most fine gold . . . " (Song 5:10,11). Where there is a principle of godliness in the heart—it will vent itself at the lips!

(1) How can they be termed godly—who are possessed with a dumb devil? They never have any good discourse. They are fluent and discursive enough in secular things: they can speak of their wares and shops, they can tell what a good crop they have—but in matters of religion they are as if their tongue cleaved to the roof of their mouth! There are many people in whose company you cannot tell what to make of them—whether they are Turks or atheists, for they never speak a word of Christ!

(2) How can they be termed godly—whose tongues are set on fire by hell? Their lips do not drop honey—but poison, to the defiling of others! Plutarch says that speech ought to be like gold, which is of most value when it has least dross in it. Oh, the unclean, malicious words that some people utter! What an unsavory stench comes from these dunghills! Those lips that gallop so fast in sin, need David's muzzle. "I will watch my ways and keep my tongue from sin; I will put a muzzle on my mouth," (Psalm 39:1). Can the body be healthy—when the tongue is black? Can the heart be holy—when the devil is in the lips? A godly man speaks "the language of Canaan." "Those who feared the Lord spoke often one to another" (Mal. 3:16).

4. A godly man is heavenly in his ACTIONS

The motions of the planets are celestial. A godly man is sublime and sacred in his motions; he works out salvation; he puts forth all his strength, as they did in the Greek Olympics, so that he may obtain the garland made of the flowers of paradise. He prays, fasts, watches, and takes heaven by storm. He is divinely actuated, he carries on God's interest in the world, he does angels' work, he is seraphic in his actions.

5. A godly man is heavenly in his HOPES

His hopes are above the world (Psalm 39:7). "In hope of eternal life" (Titus 1:2). A godly man casts anchor within the veil. He hopes to have his fetters of sin filed off; he hopes for such things as eye has not seen; he hopes for a kingdom when he dies—a kingdom promised by the Father, purchased by the Son, assured by the Holy Spirit. As an heir lives in hope of the time when such a great estate shall fall to him, so a child of God, who is a co-heir with Christ, hopes for glory. This hope comforts him in all varieties of condition: "we rejoice in hope of the glory of God" (Romans 5:2).

(1) This hope comforts a godly man in AFFLICTION. Hope lightens and sweetens the most severe dispensations. A child of God can rejoice when tears are in his eyes; the time is shortly coming when the cross shall be taken off his shoulders and a crown set on his head! A saint at present is miserable, with a thousand troubles; in an instant, he will be clothed with robes of immortality, and advanced above seraphim!

(2) This hope comforts a godly man in DEATH. "The righteous has hope in his death" (Proverbs 14:32). If one should ask a dying saint, when all his earthly comforts have gone, what he had left, he would say, "the helmet of hope." I have read of a woman martyr who, when the persecutors commanded that her breasts should be cut off, said, "Tyrant, do your worst; I have two breasts which you can not touch, the one of faith and the other of hope." A soul that has this blessed hope is above the desire of life or the fear of death. Would anyone be troubled at exchanging the lease of a poor hut—for an inheritance that will be for him and his heirs? Who would worry about parting with life, which is a lease that will soon run out, to be possessed of a glorious inheritance in light?

6. A godly man is heavenly in his CONDUCT

He casts such a luster of holiness as adorns his profession. He lives as if he had seen the Lord with his bodily eyes. What zeal, sanctity, humility, shines forth in his life! A godly person emulates not only the angels—but imitates Christ himself (1 John 2:6). The Macedonians celebrate the birthday of Alexander, on which day they wear his picture round their necks, set with pearl and rich jewels. So a godly man carries the lively picture of Christ about him, in the heavenliness of his deportment: "our conversation is in heaven" (Phil. 3:20).

Use 1: Those who are eaten up with the world will be rejected, as ungodly, at the bar of judgment. To be godly and earthly is a contradiction: "For, as I have often told you before and now say again even with tears—many live as enemies of the cross of Christ. Their destiny is destruction, their god is their stomach, and their glory is in their shame. Their mind is on earthly things." (Philippians 3:18-19). We read that the earth swallowed up Korah alive (Numb. 16:32). This judgment is on many—the earth swallows up their time, thoughts and discourse. They are buried twice; their hearts are buried in the earth before their bodies. How sad it is that the soul, that princely thing, which is made for communion with God and angels, should be put to the mill to grind, and made a slave to the earth! How like the prodigal the soul has become, choosing rather to converse with swine and feed upon husks—than to aspire after communion with the blessed Deity! Thus does Satan befool men, and keep them from heaven by making them seek a heaven here on earth.

Use 2: As we would prove ourselves to be "born of God", let us be of a sublime, heavenly temper. We shall never go to heaven when we die—unless we are in heaven while we live. That we may be more noble and raised in our affections, let us seriously weigh these four considerations:

1. God himself sounds a retreat to us to call us off the world. "Love not the world" (1 John 2:15). We may use it as a bouquet of flowers to smell—but it must not lie like a bundle of myrrh between our breasts. "Be not conformed to this world" (Romans 12:2). Do not hunt after its honors and profits. God's providences, like his precepts, are to beat us off the world. Why does he send war and epidemics? What does the heat of this great anger mean? Surely dying times are to make men die to the world.

2. Consider how much below a Christian it is to be earthly-minded. We sometimes laugh at children when we see them busying themselves with toys, kissing and hugging their dolls, etc., when we do the same! At death, what will all the world be, which we so hug and kiss—but like a rag doll? It will yield us no more comfort then. How far it is below a heaven-born soul to be taken up with these things! No, when such as profess to be ennobled with a principle of piety and to have their hopes above, have their hearts below, how they disparage their heavenly calling and spot their silver wings of grace, by besmirching them with earth!

3. Consider what a poor, contemptible thing the world is. It is not worth setting the affections on; it cannot fill the heart. If Satan should take a Christian up the mount of temptation and show him all the kingdoms and glory of the world, what could he show him but a deceitful dream? Nothing here can be proportionate to the immense soul of man. "In the fullness of his sufficiency he shall be in straits" (Job 20:22). Here is lack in plenty. The creature will no more fill the soul than a drop will fill the bucket. That little sweet which we suck from the creature, is intermixed with bitterness, like that cup which the Jews gave Christ. "They gave him to drink wine mingled with myrrh" (Mark 15:23). And this imperfect sweet will not last long: "the world passes away" (1 John 2:17). The creature merely greets us, and is soon on the wing. The world constantly changes. It is never constant except in its disappointments. How quickly we may remove our lodgings and make our pillow in the dust! The world is but a great inn where we are to stay a night or two, and then be gone. What madness it is so to set our heart upon our inn—as to forget our eternal home!

4. Consider what a glorious place heaven is. We read of an angel coming down from heaven who "set his right foot upon the sea, and his left foot on the earth" (Rev. 10:2). Had we only once been in heaven, and viewed its superlative glory, how we might in holy scorn trample with one foot on the earth and with the other foot on the sea! Heaven is called a better country: "But now they desire a better country, that is, a heavenly one" (Heb. 11:16). Heaven is said to be a better country, in opposition to the country where we are now staying. What should we seek, but that better country?

Question: In what sense is heaven a better country?

Answer 1: In that country above there are better DELIGHTS. There is the tree of life, and the rivers of pleasure. There is amazing beauty, and unsearchable riches. There are the delights of angels. There is the flower of joy fully blown. There is more than we can ask or think (Eph. 3:20). There is glory in its full dimensions—and beyond all hyperbole.

Answer 2: In that country there is a better HOME.

(1) It is a house "not made with hands" (2 Cor. 5:1). To denote its excellence, there was never any house, but was made with hands. But the house above surpasses the art of man or angel; none besides God could lay a stone in that building.

(2) It is "eternal in the heavens." It is not a guest house but a mansion house. It is a house that will never be out of repair. "Wisdom has built her house, she has hewn out her seven pillars" (Proverbs 9:1), which can never moulder.

Answer 3: In that country there are better PROVISIONS. In our Father's house, there is bread enough. Heaven was typified by Canaan, which flowed with milk and honey. There is the royal feast, the spiced wine; there is angels' food. There they serve up those rare foods and dainties, such as exceed not only our expressions—but our imaginations.

Answer 4: In that country there is better SOCIETY. There is God blessed forever. How infinitely sweet and ravishing will a smile of his face be! The king's presence makes the court. There are the glorious cherubim. In this terrestrial country where we now live, we are among wolves and serpents; in that country above, we shall be among angels! There are "the spirits of just men made perfect" (Heb. 12:23). Here on earth, the people of God are clouded with infirmities; we see them with spots on their faces; they are full of pride, passion, censoriousness. In that Jerusalem above, we shall see them in their royal attire, decked with unparalleled beauty, not having the least tincture or shadow of sin on them!

Answer 5: In that country there is a better AIR to breathe in. We go into the country for air; the best air is only to be had in that better country:

(1) It is a more temperate air; the climate is calm and moderate; we shall neither freeze with the cold, nor faint with the heat.

(2) It is a brighter air; there is a better light shining there. The Sun of righteousness enlightens that horizon with his glorious beams: "the Lamb is the light thereof" (Rev. 21:23).

(3) It is a purer air. The marshes, which are full of foul vapors, we count a bad air and unwholesome to live in. This world is a place of bogs and marshes, where the noxious vapors of sin arise, which make it pestilential and unwholesome to live in. But in that country above, there are none of these vapors—but a sweet perfume of holiness. There is the smell of the orange-tree and the pomegranate. There is the myrrh and cassia coming from Christ, which send forth a most fragrant scent.

Answer 6: In that country there is a better SOIL. The land or soil is better:

(1) For its altitude. The earth, lying low, is of a baser pedigree; the element which is nearest heaven is purer and more excellent, like the fire. That country above is the high country; it is seated far above all the visible orbs (Psalm 24:3).

(2) For its fertility; it bears a richer crop. The the country above yields noble commodities. There are celestial pearls; there is the spiritual vine; there is the honeycomb of God's love dropping; there is the water of life, the hidden manna. There is which that does not rot, flowers which never fade. There is a crop which cannot be fully reaped; it will always be reaping time in heaven, and all this the land yields, without the labor of ploughing and sowing.

(3) For its inoffensiveness. There are no briars there. The world is a wilderness where there are wicked men, and the "best of them is a brier" (Micah 7:4). They tear the people of God in their spiritual liberties—but in the country above there is not one briar to be seen; all the briars are burned.

(4) For the rarityof the prospect; all that a man sees there is his own. I account that the best prospect, where a man can see furthest on his own ground.

Answer 7: In that country there is better UNITY. All the inhabitants are knit together in love. The poisonous weed of malice does not grow there. There is harmony without division, and charity without envy. In that country above, as in Solomon's temple, no noise of hammer is heard.

Answer 8: In that country there is better EMPLOYMENT. While we are here, we are complaining of our needs, weeping over our sins—but there we shall be praising God. How the birds of paradise will chirp when they are in that celestial country! There the morning stars will sing together, and all the saints of God will shout for joy.

Oh, what should we aspire after but this country above? Such as have their eyes opened, will see that it infinitely excels! An ignorant man looks at a star and it appears to him like a little silver spot—but the astronomer, who has his instrument to judge the dimension of a star, knows it to be infinitely larger than the earth. So a natural man hears of the heavenly country that it is very glorious—but it is at a great distance. And because he has not a spirit of discernment, the world looks bigger in his eye. But such as are spiritual artists, who have the instrument of faith to judge heaven, will say it is by far the better country and they will hasten there with the sails of desire.

15. A Godly Man is a Zealous Man

Grace turns a saint into a seraph—it makes him burn in holy zeal. Zeal is a mixed affection, a compound of love and anger. It carries forth our love to God, and anger against sin—in the most intense manner. Zeal is the flame of the affections; a godly man has a double baptism—of water and fire. He is baptized with a spirit of zeal; he is zealous for God's honor, truth, worship: "My zeal has consumed me" (Psalm 119:139). It was a crown set on Phineas' head that he was zealous for his God (Numb. 25:13). Moses is touched with a coal from God's altar and in his zeal he breaks the tablets (Exod. 32:19). Our blessed Savior in his zeal whips the buyers and sellers out of the temple: "Zeal for your house will consume me" (John 2:17).

But there is a false heat—something looking like zeal, which it is not. A comet looks like a star. I shall therefore show some differences between a true and a false zeal:

1. A false zeal is a BLIND zeal

"They have a zeal of God—but not according to knowledge" (Romans 10:2). This is not the fire of the spirit—but wildfire. The Athenians were very devout and zealous—but they did not know for all that. "I found an altar with this inscription, To the unknown God" (Acts 17:23). Thus the Papists are zealous in their way—but they have taken away the key of knowledge.

2. A false zeal is a SELF-SEEKING zeal

Jehu cries, "Come, see my zeal for the Lord!" (2 Kings 16). But it was not zeal—but ambition; he was fishing for a crown. Demetrius pleads for the goddess Diana—but it was not her temple—but her silver shrines, that he was zealous for (Acts 19:25-27). Such zealots Ignatius complains of in his time, that they made a trade of Christ and religion, by which to enrich themselves. It is probable that many in King Henry VIII's time were eager to pull down the abbeys, not out of any zeal against popery—but that they might build their own houses upon the ruins of those abbeys, like vultures which fly aloft but their eyes are down upon their prey. If blind zeal is punished sevenfold, hypocritical zeal shall be punished seventy-sevenfold.

3. A false zeal is a MISGUIDED zeal

It occurs most in things which are not commanded. It is the sign of a hypocrite to be zealous for traditions and useless of institutions. The Pharisees were more zealous about washing their cups, than their hearts.

4. A false zeal is fired with ANGER

James and John, when they wished to call down for fire from heaven, were rebuked by our Savior: "You know not what manner of spirit you are of" (Luke 9:55). It was not zeal—but anger. Many have espoused the cause of religion, rather out of faction and fancy, than out of zeal for the truth.

But the zeal of a godly man is a true and holy zeal which evidences itself in its effects:

1. True zeal cannot bear an injury done to God

Zeal makes the blood rise when God's honor is impeached. "I know your works, and your labor, and your patience, and how you cannot tolerate those who are evil" (Rev. 2:2). He who zealously loves his friend, cannot hear him spoken against and be silent.

2. True zeal will encounter the greatest difficulties

When the world holds out of danger to discourage us, zeal casts out fear. Zeal is quickened by opposition. Zeal does not say, "There is a lion in the way!" Zeal will charge through an army of dangers, it will march in the face of death. Let news be brought to Paul that he was waylaid; "in every city bonds and afflictions" awaited him. This set a keener edge upon his zeal: "I am ready not to be bound only—but also to die for the name of the Lord Jesus!" (Acts 21:13). As sharp frosts by force of contrast make the fire burn hotter, so sharp oppositions only inflame zeal the more.

3. As true zeal has knowledge to go before it, so it has sanctity to follow after it

Wisdom leads the van of zeal, and holiness brings up the rear. A hypocrite seems to be zealous—but he is wicked. The godly man is white and ruddy; white in purity, as well as ruddy in zeal. Christ's zeal was hotter than the fire, and his holiness purer than the sun.

4. Zeal that is genuine loves truth when it is despised and opposed

"They have made void your law. Therefore I love your commandments above gold" (Psalm 119:126,127). The more others deride holiness, the more we love it. What is religion the worse, for others disgracing it? Does a diamond sparkle the less because a blind man disparages it? The more outrageous the wicked are against the truth, the more courageous the godly are for it. When Michal scoffed at David's pious dancing before the ark, he said, "If this is to be vile, I will yet be more vile" (2 Sam. 6:22).

5. True zeal causes fervency in duty

"Fervent in spirit" (Romans 12:1). Zeal makes us—hear with reverence, pray with affection, love with ardency. God kindled Moses' sacrifice from heaven: "Fire came out from the presence of the Lord and consumed the burnt offering" (Lev. 9:24). When we are zealous in devotion, and our heart waxes hot within us—here is a fire from heaven kindling our sacrifice. How odious it is for a man to be all fire when he is sinning, and all ice when he is praying! A pious heart, like water seething hot, boils over in holy affections!

6. True zeal is persevering

Though it is violent, it is perpetual. No waters can quench the flame of zeal, it is torrid in the frigid zone. The heat of zeal is like the natural heat coming from the heart, which lasts as long as life. That zeal which is not constant, was never true.

Use 1: How opposite to godliness are those who cry down zeal, and count it a religious frenzy! They are for the light of knowledge—but not for the heat of zeal. When Basil was earnest in preaching against the Arian heresy, it was interpreted as folly. Religion is a matter requiring zeal; the kingdom of heaven will not be taken, except by violence (Matt. 11:12).

Objection: But why so much fervor in religion? What becomes of prudence then?

Answer: Though prudence is to direct zeal—yet it is not to destroy it. Because sight is requisite, must the body therefore have no heat? If prudence is the eye in religion, zeal is the heart.

Question: But where is moderation?

Answer: Though moderation in things of indifference is commendable, and doubtless it would greatly tend to settling the peace of the church—yet in the main articles of faith, wherein God's glory and our salvation lie at stake, here moderation is nothing but sinful neutrality.

Objection: But the apostle urges moderation: "Let your moderation be known to all" (Phil. 4:5).

Answer:

1. The apostle is speaking there of moderating our passion. The Greek word for "moderation" signifies candor and meekness—the opposite of rash anger. And so the word is rendered in another place "patient" (1 Tim. 3:3). By moderation, then, is meant meekness of spirit. That is made clear by the subsequent words, "The Lord is at hand"—as if the apostle had said, "Avenge not yourselves, for the Lord is at hand." He is ready to avenge your personal wrongs—but this in no way hinders a Christian from being zealous in matters of religion.

2. What strangers they are to godliness, who have no zeal for the glory of God! They can see his ordinances despised, his worship adulterated—yet their spirits are not at all stirred in them. How many are of a dull, lukewarm temper, zealous for their own secular interest—but with no zeal for the things of heaven! Hot in their own cause—but cool in God's cause. The Lord most abominates lukewarm nominal Christians. I almost said that he is sick of them. "I wish you were either one or the other!" (anything but lukewarm); "because you are neither cold nor hot, I will spue you out of my mouth" (Rev. 3:15,16). A lukewarm Christian is only half-baked, just like Ephraim: "Ephraim is a cake not turned" (Hos. 7:8).

I would ask these tepid, neutral professing Christians this question, "If religion is not a good cause, why did they undertake it at first? If it is, why do they go about it so faintly? Why have they no more holy ardor of soul?" These people would gladly go to heaven on a soft bed—but are loath to be carried there in a fiery chariot of zeal. Remember, God will be zealous against those who are not zealous; he provides the fire of hell for those who lack the fire of zeal!

Use 2: As you would be found in the catalogue of the godly, strive for zeal. It is better to be of no religion—than not to be zealous in religion. Beware of carnal policy. This is one of those three things which Luther feared would be the death of religion. Some men have been too wise to be saved. Their discretion has quenched their zeal. Beware of sloth, which is an enemy to zeal: "be zealous therefore, and repent" (Rev. 3:19). Christians, what do you reserve your zeal for? Is it for your gold which perishes; or for your sinful passions which will make you perish? Can you bestow your zeal better than upon God?

How zealous men have been in a false religion! "They lavish gold out of the bag, and weigh silver in the balance" (Isaiah 46:6). The Jews did not spare any cost in their idolatrous worship. No, they "cause their sons and daughters to pass through the fire to Molech" (Jer. 32:35). They were so zealous in their idol worship that they would sacrifice their sons and daughters to their false gods. How far the blind heathen went in their false zeal! When the tribunes of Rome complained that they needed gold in their treasuries to offer to Apollo, the Roman matrons plucked off their chains of gold, and rings, and bracelets—and gave them to the priests to offer up sacrifice. Were these so zealous in their sinful worship, and will you not be zealous in the worship of the true God?

Do you lose anything by your zeal? Shall it not be superabundantly recompensed? What is heaven worth? What is a sight of God worth? Was not Jesus Christ zealous for you? He sweat drops of blood, he conflicted with his Father's wrath. How zealous he was for your redemption, and have you no zeal for him? Is there anything you yourselves hate more than dullness and slothfulness in your servants? You are weary of such servants. Do you dislike a dull spirit in others, and not in yourselves? What are all your duties without zeal but mere fancies and nonentities?

Do you know what a glorious thing zeal is? It is the luster that sparkles from grace; it is the flame of love; it resembles the Holy Spirit: "There appeared cloven tongues like fire, which sat upon each of them, and they were all filled with the Holy Spirit" (Acts 2:3,4). Tongues of fire were an emblem to represent that fire of zeal which the Spirit poured upon them.

Zeal makes all our pious performances prevail with God. When the iron is red hot it enters best; and when our services are red hot with zeal, they pierce heaven soonest!

16. A Godly Man is a Patient Man

"You have heard of the patience of Job" (Jas. 5:11). Patience is a star which shines in a dark night. There is a twofold patience:

1. Patience in waiting

If a godly man does not obtain his desire immediately, he will wait until the mercy is ripe: "My soul waits for the Lord" (Psalm 130:6). There is good reason why God should have the timing of our mercies: "I, the Lord, will bring it all to pass at the right time" (Isaiah 60:22). Deliverance may delay beyond our time—but it will not delay beyond God's time.

Why should we not wait patiently for God? We are servants; it becomes servants to be in a waiting posture. We wait for everything else; we wait for the seed until it grows (Jas. 5:7). Why can we not wait for God? God has waited for us (Isaiah 30:18). Did he not wait for our repentance? How often did he come, year after year, before he found fruit? Did God wait for us, and can we not wait for him? A godly man is content to await God's leisure; though the vision is delayed, he will wait for it (Hab. 2:3).

2. Patience in bearing trials

This patience is twofold:

(a) Patience in regard to man—when we bear injuries without revenging.

(b) Patience in regard to God—when we bear his hand without repining. A good man will not only do God's will—but bear his will: "I will bear the indignation of the Lord" (Mic. 7:9). This patient bearing of God's will is not:

(1) A stoical apathy; patience is not insensitivity under God's hand; we ought to be sensitive.

(2) Enforced patience, to bear a thing because we cannot help it, which (as Erasmus said) is rather necessity than patience. But patience is a cheerful submission of our will to God. "May the will of the Lord be done" (Acts 21:14). A godly man acquiesces in what God does, as being not only good, but best for himself. The great quarrel between God and us is, "Whose will shall stand?" Now the regenerate will falls in with the will of God. There are four things which are opposite to this patient frame of soul:

(a) Disquiet of spirit, when the soul is discomposed and pulled off the hinges, insomuch that it is unfit for holy duties. When the strings of a lute are snarled up, the lute is not fit to make music. So when a Christian's spirit is perplexed and disturbed, he cannot make melody in his heart to the Lord.

(b) Discontent, which is a sullen, dogged mood. When a man is not angry at his sins—but at his condition, this is different from patience. Discontent is the daughter of pride.

(c) Defection, which is a dislike of God and his ways, and a falling off from religion. Sinners have hard thoughts of God, and if he just touches them on a sore spot, they will at once go away from him and throw off his livery.

(d) Self-vindication, when instead of being humbled under God's hand, a man justifies himself, as if he had not deserved what he suffers. A proud sinner stands upon his own defense, and is ready to accuse God of unrighteousness, which is as if we should accuse the sun with darkness. This is far from patience. A godly man subscribes to God's wisdom, and submits to his will. He says not only, "Good is the word of the Lord" (Isaiah 39:8)—but "Good is the rod of the Lord!"

Use: As we would demonstrate ourselves to be godly, let us be eminent in this grace of patience: "the patient in spirit is better than the proud in spirit" (Eccles. 7:8). There are some graces which we shall have no need of in heaven. We shall have no need of faith when we have full vision, nor patience when we have perfect joy—but in a dark sorrowful night there is need of these stars to shine (Heb. 10: 36). Let us show our patience in bearing God's will. Patience in bearing God's will is twofold:

1. When God removes any comfort from us.

2. When God imposes any trouble on us.

1. We must be patient when God removes any comfort from us. If God takes away any of our relations—"I take away the desire of your eyes with a stroke" (Ezek. 24:16)—it is still our duty patiently to acquiesce in the will of God. The loss of a dear relation is like pulling away a limb from the body. "A man dies every time he loses his own kith and kin." But grace will make our hearts calm and quiet, and produce holy patience in us under such a severe dispensation. I shall lay down eight considerations which may act like spiritual medicine to kill the worm of impatience under the loss of relations:

(1) The Lord never takes away any comfort from his people, without giving them something better. The disciples parted with Christ's physical presence, and he sent them the Holy Spirit. God eclipses one joy, and augments another. He simply makes an exchange; he takes away a flower, and gives a diamond.

(2) When godly friends die, they are in a better condition. They are taken away "from the evil to come" (Isaiah 57:1). They are out of the storm, and have gone to the haven! "Blessed are the dead who die in the Lord" (Rev. 14:13). The godly have a portion promised them upon their marriage to Christ—but the portion is not paid until the day of their death. The saints are promoted at death to communion with God; they have what they so long hoped for, and prayed for. Why, then, should we be impatient at our friends' promotion?

(3) You who are a saint, have a friend in heaven whom you cannot lose. The Jews have a saying at their funerals, "Let your consolation be in heaven." Are you mourning somebody close to you? Look up to heaven and draw comfort from there; your best kindred are above. "When my father and my mother forsake me, then the Lord will take me up" (Psalm 27:10). God will be with you in the hour of death: "though I walk through the valley of the shadow of death, you are with me" (Psalm 23:4). Other friends, you cannot keep. God is a friend you cannot lose. He will be your guide in life; your hope in death; your reward after death!

(4) Perhaps God is correcting you for a fault, and if so, it befits you to be patient. It may be your friend had more of your love than God did, and therefore God took away such a relation, so that the stream of your love might run back to him again. A gracious woman had been deprived, first of her children, then of her husband. She said, "Lord, you intend to have all my love." God does not like to have any creature set upon the throne of our affections; he will take away that comfort, and then he shall lie nearest our heart. If a husband bestows a jewel on his wife, and she so falls in love with that jewel as to forget her husband, he will take away the jewel so that her love may return to him again. A dear relation is this jewel. If we begin to idolize it, God will take away the jewel, so that our love may return to him again.

(5) A godly relation is parted with—but not lost. That is lost, which we have no hope ever of seeing again. Pious friends have only gone a little ahead of us. A time will shortly come when there shall be a meeting without parting (1 Thess. 5:10). How glad one is to see a long-absent friend! Oh, what glorious joy there will be, when old relations meet together in heaven, and are in each other's embraces! When a great prince lands at the shore, the guns go off in token of joy; when godly friends have all landed at the heavenly shore and congratulate one another on their happiness, what stupendous joy there will be! What music in the choir of angels! How heaven will ring with their praises! And that which is the crown of all, those who were joined in the flesh here on earth, shall be joined nearer than ever in the mystic body, and shall lie together in Christ's bosom, that bed of perfume (1 Thess. 4:17).

(6) We have deserved worse at God's hand. Has he taken away a child, a wife, a parent? He might have taken away his Spirit. Has he deprived us of a relation? He might have deprived us of salvation. Does he put wormwood in the cup? We have deserved poison. "You have punished us less than our iniquities deserve" (Ezra 9:13). We have a sea of sin—but only a drop of suffering.

(7) The patient soul enjoys itself most sweetly. An impatient man is like a troubled sea which cannot rest (Isaiah 57:20). He tortures himself upon the rack of his own griefs and passions. Whereas patience calms the heart, as Christ did the sea, when it was rough. Now there is a sabbath in the heart, yes, a heaven. "In your patience possess your souls" (Luke 21:19). By faith a man possesses God, and by patience he possesses himself.

(8) How patient many of the saints have been, when the Lord has broken the very staff of their comfort in bereaving them of relations. The Lord took away Job's children and he was so far from murmuring that he fell to blessing: "Naked I came from my mother's womb, and naked I will depart. The Lord gave and the Lord has taken away; may the name of the Lord be praised." (Job 1:21). God foretold the death of Eli's sons: "in one day both of them shall die," (1 Sam. 2:34). But how patiently he took this sad news: "It is the Lord's will. Let him do what he thinks best." (1 Sam. 3:18). See the difference between Eli and Pharaoh! Pharaoh said, "Who is the Lord?" (Exod. 5:2). Eli said, "It is the Lord." When God struck two of Aaron's sons dead, "Aaron held his peace" (Lev. 10:2,3). Patience opens the ear—but shuts the mouth! It opens the ear to hear the rod—but shuts the mouth so that it has not a word to say against God. See here the patterns of patience; and shall we not copy them? These are heart-quietening considerations when God sets a death's-head upon our comforts and removes dear relations from us.

2. We must be patient when God inflicts any TROUBLE on us. "Patient in tribulation" (Romans 12:12).

(1) God sometimes lays heavy affliction on his people: "Your arrows have struck deep, and your blows are crushing me." (Psalm 38:2). The Hebrew word for "afflicted" signifies "to be melted." God seems to melt his people in a furnace.

(2) God sometimes lays various afflictions on the saints: "he multiplies my wounds" (Job 9:17). As we have various ways of sinning, so the Lord has various ways of afflicting. Some he deprives of their estates; others he chains to a sick bed; others he confines to a prison. God has various arrows in his quiver, which he shoots.

(3) Sometimes God lets the affliction lie for a long time: "None of us knows how long this will last" (Psalm 74:9). As it is with diseases—some are chronic and linger and hang about the body several years—so it is with afflictions. The Lord is pleased to exercise many of his precious ones with chronic afflictions, which they suffer for a long time. Now in all these cases, it befits the saints to rest patiently in the will of God. The Greek word for "patient" is a metaphor and alludes to one who stands invincibly under a heavy burden. This is the right notion of patience, when we bear affliction invincibly without fainting or fretting.

The test of a pilot is seen in a storm; so the test of a Christian is seen in affliction. That man has the right art of navigation who, when the boisterous winds blow from heaven, steers the ship of his soul wisely, and does not dash upon the rock of impatience. A Christian should always maintain decorum, not behaving himself in an unseemly manner or acting with intemperate passion when the hand of God lies upon him. Patience adorns suffering. Affliction in Scripture is compared to a net: "You brought us into the net" (Psalm 66:11). Some have escaped the devil's net—yet the Lord allows them to be taken in the net of affliction. But they must not be "as a wild bull in a net" (Isaiah 51:20), kicking and flinging against their Maker—but lie patiently until God breaks the net and makes a way for their escape. I shall propound four potent arguments to encourage patience under those troubles which God inflicts on us:

(a) Afflictions are for our profit, for our benefit: "God disciplines us for our good, that we may share in his holiness." (Heb. 12:10). We pray that God would take such a course with us as may do our souls good. When God is afflicting us, he is hearing our prayers; he does it "for our good." Not that afflictions in themselves profit us—but as God's Spirit works with them. For as the waters of Bethesda could not give health of themselves, unless the angel descended and stirred them (John 5:4), so the waters of affliction are not in themselves healing until God's Spirit co-operates and sanctifies them to us. Afflictions are profitable in many ways:

(1) They make men sober and wise. Physicians have mental patients bound in chains and put on a frugal diet to bring them to the use of reason. Many run stark mad in prosperity; they know neither God nor themselves. The Lord therefore binds them with cords of affliction, so that he may bring them to their right minds. "If they are held in cords of affliction, then he shows them their transgressions. He opens also their ear to discipline" (Job 36:8-10).

(2) Afflictions are a friend to grace:

(A) They beget grace. Beza acknowledged that God laid the foundation of his conversion, during a violent sickness in Paris.

(B) They augment grace. The people of God are indebted to their troubles; they would never have had so much grace, if they had not met with such severe trials. Now the waters run, and the spices flow forth. The saints thrive by affliction as the Lacedemonians grew rich by war. God makes grace flourish most in the fall of the leaf.

(3) Afflictions quicken our pace on the way to heaven. It is with us as with children sent on an errand. If they meet with apples or flowers by the way, they linger and are in no great hurry to get home—but if anything frightens them, then they run with all the speed they can, to their father's house. So in prosperity, we gather the apples and flowers and do not give much thought to heaven—but if troubles begin to arise and the times grow frightful, then we make more haste to heaven and with David "run the way of God's commandments" (Psalm 119:32).

(b) God intermixes mercy with affliction. He steeps his sword of justice in the oil of mercy. There was no night so dark but Israel had a pillar of fire in it. There is no condition so dismal but we may see a pillar of fire to give us light. If the body is in pain, and conscience is at peace—there is mercy. Affliction is for the prevention of sin; there is mercy. In the ark there was "a rod and a pot of manna", the emblem of a Christian's condition: "mercy interlined with judgment" (Psalm 101:1). Here is the rod and manna.

(c) Patience proves that there is much of God in the heart. Patience is one of God's titles: "the God of patience" (Romans 15:5). If you have your heart cast in this blessed mold, it is a sign that God has imparted much of his own nature to you; you shine with some of his beams.

Impatience proves that there is much unsoundness of heart. If the body is of such a type that every little scratch of a pin makes the flesh fester, you say, "Surely this man's flesh is very unsound." So impatience with every petty annoyance, and quarreling with providence—is the sign of a disturbed Christian. If there is any grace in such a heart, they who can see it must have good eyes. But he who is of a patient spirit is a graduate in religion, and participates in much of the divine nature.

(d) The end of affliction is glorious. The Jews were captive in Babylon, but what was the end? They departed from Babylon with vessels of silver, gold and precious things (Ezra 1:6). So, what is the end of affliction? It ends in endless glory (Acts 14:22; 2 Cor. 4:17). How this may rock our impatient hearts quiet! Who would not willingly travel along a little dirty path—at the end of which is a priceless inheritance!

Question: How shall I get my heart tuned to a patient mood?

Answer: Get faith; all our impatience proceeds from unbelief. Faith is the breeder of patience. When a storm of passion begins to arise, faith says to the heart, as Christ did to the sea, "Peace, be still", and there is at once a calm.

Question: How does faith work patience?

Answer: Faith argues the soul into patience. Faith is like that town clerk in Ephesus who allayed the contention of the multitude and argued them soberly into peace (Acts 19:35,36). So when impatience begins to clamor and make a hubbub in the soul, faith appeases the tumult and argues the soul into holy patience. Faith says, "Why are you disquieted, O my soul?" (Psalm 42:5). Are you afflicted? Is it not your Father who has done it? He is carving and polishing you, and making you fit for glory. He smites that he may save. What is your trial? Is it sickness? God shakes the tree of your body so that some fruit may fall, even "the peaceable fruit of righteousness" (Heb. 12:11). Are you driven from your home? God has prepared a city for you (Heb. 11:16). Do you suffer reproach for Christ's sake? "The spirit of glory and of God rests upon you" (1 Pet. 4:14). Thus faith argues and disputes the soul into patience.

Pray to God for patience. Patience is a flower of God's planting. Pray that it may grow in your heart, and send forth its sweet perfume. Prayer is a holy charm, to charm down the evil spirit of impatience. Prayer composes the heart and puts it in tune, when impatience has broken the strings and put everything into confusion. Oh, go to God. Prayer delights God's ear; it melts his heart; it opens his hand. God cannot deny a praying soul. Seek him with importunity and either he will remove the affliction—or, which is better, he will remove your impatience!

17. A Godly Man is a Thankful Man

Praise and thanksgiving is the work of heaven; and he begins that work here which he will always be doing in heaven. The Hebrew word for "praise" comes from a root that signifies "to shoot up." The godly man sends up his praises like a volley of shots towards heaven. David was modeled after God's heart and how melodiously he warbled out God's praises! Therefore he was called "the sweet psalmist of Israel" (2 Sam. 23:1). Take a Christian at his worst—yet he is thankful. The prophet Jonah was a man of waspish spirit. The sea was not so stirred with the tempest, as Jonah's heart was stirred with passion (Jonah 1:13). Yet through this cloud you might see grace appear. He had a thankful heart: "I will sacrifice unto you with the voice of thanksgiving; I will pay that that I have vowed" (Jonah 2:9). To illustrate this more clearly, I shall lay down these four particulars:

1. Praise and thanksgiving is a saint-like work

We find in Scripture that the godly are still called upon to praise God: "Praise the Lord; you who fear him, praise the Lord" (Psalm 135:20). "Let the saints be joyful in glory: let the high praises of God be in their mouth" (Psalm 149:5,6). Praise is a work proper to a saint:

(1) None but the godly can praise God aright. As all do not have the skill to play the lute, so not everyone can sound forth the harmonious praises of God. Wicked men are bound to praise God—but they are not fit to praise him. None but a living Christian can tune God's praise. Wicked men are dead in sin; how can they who are dead, lift up God's praises? "The grave cannot praise you" (Isaiah 38:18). A wicked man stains and eclipses God's praise. If a filthy hand works in satin, it will slur its beauty. God will say to the sinner, "What have you to do, to take my covenant in your mouth?" (Psalm 50:16).

(2) Praise is not lovely, for any but the godly: "praise is lovely for the upright" (Psalm 33:1). A profane man with God's praises is like a dunghill with flowers. Praise in the mouth of a sinner, is like a proverb in the mouth of a fool. How unfitting it is for anyone to praise God—if his whole life dishonors God! It is as indecent for a wicked man to praise God, as it is for a thief to talk of living by faith, or for the devil to quote Scripture. The godly alone are fit to be choristers in God's praises. It is called "the garment of praise" (Isaiah 61:3). This garment fits handsomely only on a saint's back.

2. Thanksgiving is a more noble part of God's worship

Our needs may send us to prayer, but it takes a truly honest heart to praise God. The raven cries; the lark sings. In petition we act like men; in thanksgiving we act like angels.

3. Thanksgiving is a God-exalting work

"Whoever offers praise glorifies me" (Psalm 50:23). Though nothing can add the least mite to God's essential glory—yet praise exalts him in the eyes of others. Praise is a setting forth of God's honor, a lifting up of his name, a displaying of the trophy of his goodness, a proclaiming of his excellence, a spreading of his renown, a breaking open of the box of ointment, whereby the sweet fragrance of God's name is sent abroad into the world.

4. Praise is a more distinguishing work

By this a Christian excels all the infernal spirits. Do you talk of God? So can the devil; he brought Scripture to Christ. Do you profess religion? So can the devil; he transforms himself into an angel of light. Do you fast? He never eats. Do you believe? The devils have a faith of assent; they believe, and tremble (Jas. 2:19). But as Moses worked such a miracle as none of the magicians could reproduce, so here is a work Christians may be doing, which none of the devils can do—and that is the work of thanksgiving. The devils blaspheme—but do not bless. Satan has his fiery darts but not his harp and violin.

Use 1: See here the true genius and characteristic of a godly man. He is much in doxologies and praises. It is a saying of Lactantius that he who is unthankful to his God cannot be a godly man. A godly man is a God-exalter. The saints are temples of the Holy Spirit (1 Cor. 3:16). Where should God's praises be sounded—but in his temples? A good heart is never weary of praising God: "his praise shall continually be in my mouth" (Psalm 34:1). Some will be thankful while the memory of the mercy is fresh—but afterwards leave off. The Carthaginians at first to send the tenth of their yearly revenue to Hercules—but by degrees they grew weary and stopped sending. David, as long as he drew his breath, would chirp forth God's praise: "I will sing praises unto my God while I have any being" (Psalm146:2). David would not now and then give God a snatch of music, and then hang up the instrument—but he would continually be celebrating God's praise.

A godly man will express his thankfulness in every duty. He mingles thanksgiving with prayer: "in everything by prayer with thanksgiving let your requests be made known unto God" (Phil. 4:6). Thanksgiving is the more divine part of prayer. In our petitions we express our own necessities; in our thanksgivings we declare God's excellences. Prayer goes up as incense, when it is perfumed with thanksgiving.

And as a godly man expresses thankfulness in every duty, he does so in every condition. He will be thankful in adversity as well as prosperity: "In everything give thanks" (1 Thess. 5:18). A gracious soul is thankful and rejoices that he is drawn nearer to God, though it be by the cords of affliction. When it goes well with him, he praises God's mercy; when it goes badly with him, he magnifies God's justice. When God has a rod in his hand, a godly man will have a psalm in his mouth. The devil's smiting of Job was like striking a musical instrument; he sounded forth praise: "Naked I came from my mother's womb, and naked I will depart. The Lord gave and the Lord has taken away; may the name of the Lord be praised" (Job 1:21). When God's spiritual plants are cut and bleed, they drop thankfulness; the saints' tears cannot drown their praises.

If this is the sign of a godly man, then the number of the godly appears to be very small. Few are in the work of praise. Sinners cut God short of his thank offering: "Where are the nine?" (Luke 17:17). Of ten lepers healed there was but one who returned to give praise. Most of the world are sepulchers to bury God's praise. You will hear some swearing and cursing—but few who bless God. Praise is the rent which men owe to God—but most are behindhand with their rent. God gave King Hezekiah a marvelous deliverance, "but Hezekiah rendered not again according to the benefit done unto him" (2 Chron. 32:25). That "but" was a blot on his escutcheon.

Some, instead of being thankful to God, "render evil for good." They are the worse for mercy: "Do you thus requite the Lord, O foolish and unwise people?" (Deut. 32:6). This is like the toad which turns the most wholesome herb to poison. Where shall we find a grateful Christian? We read of the saints "having harps in their hands" (Rev 5:8)—the emblem of praise. Many have tears in their eyes and complaints in their mouths—but few have harps in their hand and are blessing and praising the name of God.

Use 2: Let us scrutinize ourselves and examine by this characteristic whether we are godly: Are we thankful for mercy? It is a hard thing to be thankful.

Question: How may we know whether we are rightly thankful?

Answer 1: We are rightly thankful—when we are careful to register God's mercies: "David appointed certain of the Levites to record, and to thank and praise the Lord God of Israel" (1 Chron. 16:4). Physicians say that the memory is the first thing which decays. It is true in spiritual matters: "They soon forgot his works" (Psalm 106:13). A godly man enters his mercies, as a physician does his remedies, in a book, so that they may not be lost. Mercies are jewels that should be locked up. A child of God keeps two books always by him: one to write his sins in—so that he may be humble; the other to write his mercies in—so that he may be thankful.

Answer 2: We are rightly thankful—when our hearts are the chief instrument in the music of praise: "I will praise the Lord with my whole heart" (Psalm 111:1). David would tune not only his violin—but also his heart. If the heart does not join with the tongue, there can be no true praise. Where the heart is not engaged, the parrot is as good a chorister as the Christian.

Answer 3: We are rightly thankful—when the favors which we receive, endear our love to God the more. David's miraculous preservation from death drew forth his love to God: "I love the Lord" (Psalm 116:1). It is one thing to love our mercies; it is another thing to love the Lord. Many love their deliverance, but not their deliverer. God is to be loved more than his mercies.

Answer 4: We are rightly thankful when, in giving our praise to God, we see no worthiness from ourselves: "I am not worthy of the least of all the mercies you have showed unto your servant" (Gen. 32:10). As if Jacob had said, "Lord, the worst bit you carve for me, is better than I deserve." Mephibosheth bowed himself and said, "What is your servant, that you should look upon such a dead dog as I am?" (2 Sam. 9:8). So when a thankful Christian makes a survey of his blessings and sees how much he enjoys, that others better than he lack, he says, "Lord, what am I, a dead dog, that free grace should look upon me, and that you should crown me with such loving kindness!"

Answer 5: We are rightly thankful—when we put God's mercy to good use. We repay God's blessings—with service. The Lord gives us health—and we spend and are spent for Christ (2 Cor. 12:15). He gives us an estate—and we honor the Lord with our substance (Proverbs 3:9). He gives us children—and we dedicate them to God and educate them for God. We do not bury our talents—but use them for God's glory. This is to put our mercies to good use. A gracious heart is like a piece of good ground that, having received the seed of mercy, produces a crop of obedience.

Answer 6: We are rightly thankful—when we can have our hearts more enlarged for spiritual mercies—than for temporal mercies: "Blessed be God, who has blessed us with all spiritual blessings" (Eph. 1:3). A godly man blesses God more for a fruitful heart—than a full crop. He is more thankful for Christ—than for a kingdom. Socrates was accustomed to say that he loved the king's smile—more than his gold. A pious heart is more thankful for a smile of God's face—than he would be for all the gold of the Indies.

Answer 7: We are rightly thankful—when mercy is a spur to duty. It causes a spirit of activity for God. Mercy is not like the sun to the fire, to dull it—but like oil to the wheel, to make it run faster. David wisely argues from mercy to duty: "You have delivered my soul from death. I will walk before the Lord in the land of the living" (Psalm 116:8,9). It was a saying of Bernard, "Lord, I have two mites, a soul and a body, and I give them both to you."

Answer 8: We are rightly thankful—when we motivate others to this angelic work of praise. David does not only wish to bless God himself—but calls upon others to do so: "Praise the Lord, all you nations; extol him, all you peoples." (Psalm 117:1). The sweetest music is that which is in unison. When many saints join together in unison, then they make heaven ring with their praises. As one drunkard will be calling upon another—so in a holy sense, one Christian must be stirring up another to the work of thankfulness.

Answer 9: We are rightly thankful—when we not only speak God's praise—but live his praise. It is called an expression of gratitude. We give thanks when we live thanks. Such as are mirrors of mercy should be patterns of piety. "Upon Mount Zion shall be deliverance, and there shall be holiness" (Obad. 17). To give God oral praise and dishonor him in our lives, is to commit a barbarism in religion, and is to be like those Jews who bowed the knee to Christ and then spit on him (Mark 15:19).

Answer 10: We are rightly thankful—when we propagate God's praises to posterity. We tell our children what God has done for us: in such a need he supplied us; from such a sickness he raised us up; in such a temptation he helped us. "O God, our fathers have told us, what work you did in their days, in the times of old" (Psalm 44:1). By transmitting our experiences to our children, God's name is eternalized, and his mercies will bring forth a plentiful crop of praise when we are gone. Heman puts the question, "shall the dead praise you?" (Psalm 88:10). Yes, in the sense that when we are dead, we praise God because, having left the chronicle of God's mercies with our children, we start them on thankfulness and so make God's praises live when we are dead.

Use 3: Let us prove our godliness by gratefulness: "Give unto the Lord the glory due unto his name" (Psalm 29:2).

1. It is a good thing to be thankful. "It is good to sing praises unto our God" (Psalm 147:1). It is bad when the tongue (that organ of praise) is out of tune and jars by murmuring and discontent. But it is a good thing to be thankful. It is good, because this is all the creature can do to lift up God's name; and it is good because it tends to make us good. The more thankful we are, the more holy. While we pay this tribute of praise, our stock of grace increases. In other debts, the more we pay, the less we have; but the more we pay this debt of thankfulness, the more grace we have.

2. Thankfulness is the rent we owe to God. "Kings of the earth, and all people; let them praise the name of the Lord" (Psalm 148:11,13), Praise is the tribute or custom to be paid into the King of heaven's treasury. Surely while God renews our lease, we must renew our rent.

3. The great cause we have to be thankful. It is a principle grafted in nature—to be thankful for mercies received. Even the heathen praised Jupiter for their victories.

What full clusters of mercies hang on us when we go to enumerate God's mercies! We must, with David, confess ourselves to be bewildered: "Many, O Lord my God, are your wonderful works which you have done, they cannot be reckoned up in order" (Psalm 40:5). And as God's mercies are past numbering, so they are past measuring. David takes the longest measuring line he could get. He measures from earth to the clouds, no, above the clouds—yet this measure would not reach the heights of God's mercies: "Your mercy is great above the heavens" (Psalm 108:4). Oh, how God has enriched us with his silver showers! A whole constellation of mercies has shone in our hemisphere.

(1) What temporal favors we have received! Every day we see a new tide of mercy coming in. The wings of mercy have covered us; the breast of mercy has fed us: "the God who fed me all my life long unto this day" (Gen. 48:15). What snares laid for us have been broken! What fears have blown over! The Lord has made our bed, while he has made others' graves. He has taken such care of us, as if he had no one else to take care of. Never was the cloud of providence so black—but we might see a rainbow of love in the cloud. We have been made to swim in a sea of mercy! Does not all this call for thankfulness?

(2) That which may put another string into the instrument of our praise and make it sound louder—is to consider what spiritual blessings God has conferred on us. He has given us water from the upper springs; he has opened the wardrobe of heaven and fetched us out a better garment than any of the angels wear! He has given us the best robe, and put on us the ring of faith, by which we are married to him. These are mercies of the first magnitude, which deserve to have an asterisk put on them. More—God keeps the best wine until last! Here on earth, he gives us mercies only in small quantities; the greatest things are laid up in heaven! Here on earth, there are some honey drops and foretastes of God's love; the rivers of pleasure are reserved for paradise! Well may we take the harp and violin and triumph in God's praise. Who can tread on these hot coals of God's love—and his heart not burn in thankfulness!

4. Thankfulness is the best policy. There is nothing lost by it. To be thankful for one mercy is the way to have more. It is like pouring water into a pump which fetches out more. Musicians love to sound their trumpets where there is the best echo, and God loves to bestow his mercies where there is the best echo of thankfulness.

5. Thankfulness is a frame of heart that God delights in. If repentance is the joy of heaven, praise is the music. Bernard calls thankfulness, "the sweet balm that drops from a Christian."

Four sacrifices God is very pleased with: the sacrifice of Christ's blood; the sacrifice of a broken heart; the sacrifice of alms; and the sacrifice of thanksgiving. Praise and thanksgiving (says Greenham) is the most excellent part of God's worship, for this shall continue in the heavenly choir when all other exercises of religion have ceased.

6. What a horrid thing ingratitude is! It gives a dye and tincture to every other sin and makes it crimson. Ingratitude is the spirit of baseness: "Your trusted friends will set traps for you" (Obad. 7). Ingratitude is worse than brutish (Isaiah 1:3). It is reported of Julius Caesar that he would never forgive an ungrateful person. Though God is a sin-pardoning God, he scarcely knows how to pardon for this. "How shall I pardon you for this? your children have forsaken me, when I had fed them to the full, they then committed adultery" (Jer. 5:7). Draco (whose laws were written in blood) published an edict that if any man had received a benefit from another, and it could be proved against him that he had not been grateful for it, he should be put to death. An unthankful person is a monster in nature—and a paradox in Christianity. He is the scorn of heaven and the plague of earth. An ungrateful man never does well, except in one thing—that is, when he dies. Then he becomes a monument of God's justice.

7. Not being thankful is the cause of all the judgments which have lain on us. Our unthankfulness for health has been the cause of so much mortality. Our gospel unthankfulness and sermon-surfeiting has been the reason why God has put so many lights under a bushel. Who will spend money on a piece of ground that produces nothing but briars? Unthankfulness stops up the golden vial of God's bounty, so that it will not drop.

Question: What shall we do to be thankful?

Answer 1: If you wish to be thankful, get a heart deeply humbled with the sense of your own vileness. A broken heart is the best pipe to sound forth God's praise. He who studies his sins wonders that he has anything and that God should shine on such a dunghill: "I was once a blasphemer and a persecutor and a violent man, but I was shown mercy" (1 Tim. 1:13). How thankful Paul was! How he trumpeted forth free grace! A proud man will never be thankful. He looks on all his mercies as either of his own procuring or deserving. If he has an estate, this he has got by his wits and industry, not considering that scripture, "Always remember that it is the Lord your God who gives you power to become rich" (Deut. 8:18). Pride stops the current of gratitude. O Christian, think of your unworthiness; see yourself as the least of saints, and the chief of sinners—and then you will be thankful.

Answer 2: Strive for sound evidences of God's love to you. Read God's love in the impress of holiness upon your hearts. God's love poured in will make the vessels of mercy run over with thankfulness: "Unto him that loved us, be glory and dominion forever!" (Rev. 1:5,6). The deepest springs yield the sweetest water. Hearts deeply aware of God's love yield the sweetest praises

18. A Godly Man is a Lover of the Saints

The best way to discern grace in oneself—is to love grace in others: "We know that we have passed from death unto life, because we love the brethren" (1 John 3:14). What is religion—but a knitting together of hearts? Faith knits us to God—and love knits us one to another. There is a twofold love to others:

1. A civil love. A godly man has a love of civility to all: "Abraham stood up, and bowed to the children of Heth" (Gen. 23:7). Though they were extraneous and not within the pale of the covenant—yet Abraham was affable to them. Grace sweetens and refines nature. "Be sympathetic, love as brothers, be compassionate and humble" (1 Pet. 3:8). We are to have a love of civility to all:

(1) Because they are of the same clay, of the same lump and mold with ourselves and are a piece of God's intricate needlework.

(2) Because our sweet deportment towards them may be a means to win them over and put them in love with the ways of God. Morose, crude behavior, often alienates the hearts of others and hardens them most against holiness, whereas loving behavior is very obliging and may be like a loadstone to draw them to true religion.

2. A pious and a holy love. This, a godly man has chiefly for those who are "of the household of faith" (Gal. 6:10). The first was a love of courtesy, this of delight. Our love to the saints (says Augustine) should be more than to our natural relations, because the bond of the Spirit is closer than that of blood. This love to the saints which shows a man to be godly must have seven ingredients in it:

(1) Love to the saints must be SINCERE. "Let us not love in word, neither in tongue—but in deed and in truth" (1 John 3:18). The honey that drops from the comb is pure; so love must be pure, without deceit. Many are like Naphtali: "He gives goodly words" (Gen. 49:21). Pretended love is like a painted fire, which has no heat in it. Some hide malice under a false veil of love. I have read of Antoninus the Emperor that where he made a show of friendship, he intended the most mischief.

(2) Love to the saints must be SPIRITUAL. We must love them because they are saints, not out of self-respect because they are affable or have been kind to us.

But we must love them from spiritual considerations, because of the good that is in them. We are to reverence their holiness, else it is a carnal love.

(3) Love to the saints must be EXTENSIVE. We must love all who bear God's image:

(a) We must love the saints, though they have many infirmities. A Christian in this life is like a good face full of freckles. You who cannot love another because of his imperfections, have never yet seen your own face in the mirror. Your brother's infirmities may make you pity him; his graces must make you love him.

(b) We must love the saints, though in some things they do not agree with us. Another Christian may differ from me in lesser matters, either because he has more light than I, or because he has less light. If he differs from me because he has more light, then I have no reason to censure him. If he differs from me because he has less light, then I ought to bear with him as the weaker vessel. In things of an indifferent nature, there ought to be Christian forbearance.

(c) We must love the saints, though their graces outvie and surpass ours. We ought to bless God for the eminence of another's grace, because hereby religion is honored. Pride is not quite slain in a believer. Saints themselves are apt to grudge and repine at each other's excellences. Is it not strange that the same person should hate one man for his sin and envy another for his virtue? Christians need to look to their hearts. Love is right and genuine, when we can rejoice in the graces of others though they seem to eclipse ours.

(4) Love to the saints must be APPRECIATING. We must esteem them above others: "He honors those who fear the Lord" (Psalm 15:4). We are to look upon the wicked as chaff—but upon the saints as jewels. These must be had in high veneration.

(5) Love to the saints must be SOCIAL. We should delight in their company: "I am a companion of all those who fear you" (Psalm 119:63). It is a kind of hell to be in the company of the wicked, where we cannot choose but hear God's name dishonored. It was a capital crime to carry the image of Tiberius, engraved on a ring or coin, into any sordid place. Those who have the image of God engraved on them should not go into any sinful, sordid company. I have only ever read of two living people who desired to keep company with the dead, and they were possessed by the devil (Matt. 8:28). What comfort can a living Christian have from conversing with the dead (Jude 12)? But the society of saints is desirable. This is not to walk "among the tombs"—but "among beds of spices." Believers are Christ's garden; their graces are the flowers; their savory discourse is the fragrant scent of these flowers.

(6) Love to the saints must be DEMONSTRATIVE. We should be ready to do all offices of love to them, vindicate their names, contribute to their necessities and, like the good Samaritan, pour oil and wine into their wounds (Luke 10:34,35). Love cannot be concealed—but is active in its sphere and will lay itself out for the good of others.

(7) Love to the saints must be CONSTANT. "He who dwells in love" (1 John 4:16). Our love must not only lodge for a night—but we must dwell in love: "Let brotherly love continue" (Heb. 13:1). As love must be sincere, without hypocrisy; so it must be constant, without deficiency. Love must be like the pulse, always beating, not like those Galatians who at one time were ready to pluck out their eyes for Paul (Gal. 4:15) and afterwards were ready to pluck out his eyes. Love should expire only with our life. And surely if our love to the saints is thus divinely qualified, we may hopefully conclude that we are enrolled among the godly. "By this shall all men know that you are my disciples—if you have love one to another" (John 13:35).

What induces a godly man to love the saints is the fact that he is closely related to them. There ought to be love among relations; there is a spiritual kinship among believers. They all have one head, therefore should all have one heart. They are stones of the same building (1 Pet. 2:5), and shall not these stones be cemented together with love?

Use 1: If it is the distinguishing mark of a godly man to be a lover of the saints, then how sad it is to see this grace of love in eclipse! This characteristic of godliness is almost blotted out among Christians. England was once a fair garden where the flower of love grew—but surely now this flower is either plucked, or withered. Where is that amity and unity which there should be among Christians? I appeal to you—would there be that censuring and despising, that reproaching and undermining one another—if there were love? Instead of bitter tears, there are bitter spirits. It is a sign that iniquity abounds when the love of many grows cold. There is that distance among some professing Christians as if they had not received the same Spirit, or as if they did not hope for the same heaven. In primitive times there was so much love among the godly—that it set the heathen wondering; and now there is so little love—that it may set Christians blushing.

Use 2: As we would be written down for saints in God's calendar, let us love the brotherhood (1 Pet. 2:17). Those who shall one day live together, should love together. What is it that makes a disciple, but love (John 13:35)? The devil has knowledge—but that which makes him a devil is that he lacks love. To persuade Christians to love, consider:

(1) The saints have that in them which may make us love them. They are the intricate embroidery and workmanship of the Holy Spirit (Eph. 2:10). They have those rare lineaments of grace that none but a pencil from heaven could draw. Their eyes sparkle forth beauty, "their breasts are like clusters of grapes" (Song 7:7). This makes Christ himself delight in his spouse: "The king is held in the galleries" (Song 7:5). The church is the daughter of a prince (Song 7:1). She is waited on by angels (Heb 1:14). She has a palace of glory reserved for her (John 14:2), and may not all this draw forth our love?

(2) Consider how evil it is for saints not to love:

(a) It is UNNATURAL. The saints are Christ's lambs (John 21:15). For a dog to worry a lamb is usual—but for one lamb to worry another is unnatural. The saints are brethren (1 Peter 3:8). How barbarous it is for brethren not to love!

(b) Not to love is a FOOLISH thing. Have not God's people enemies enough, that they should fly in the faces of one another? The wicked confederate against the godly: "They have taken crafty counsel against your people" (Psalm 83:3). Though there may be a private grudge between such as are wicked—yet they will all agree and unite against the saints. If two greyhounds are snarling at a bone and you put a hare between them, they will leave the bone and chase the hare. So if wicked men have private differences among themselves, and the godly are near them, they will leave snarling at one another and chase the godly. Now, when God's people have so many enemies abroad, who watch for their halting and are glad when they can do them a mischief, shall the saints fall out and divide into parties among themselves?

(3) Not to love is very UNSEASONABLE. God's people are in a common calamity. They all suffer in the cause of the gospel, and for them to disagree is altogether unseasonable. Why does the Lord bring his people together in affliction, except to bring them together in affection? Metals will unite in a furnace. If ever Christians unite, it should be in the furnace of affliction. Chrysostom compares affliction to a shepherd's dog, which makes all the sheep run together. God's rod has this loud voice in it: "Love one another." How unworthy it is when Christians are suffering together, to be then striving together.

(4) Not to love is very SINFUL.

(a) For saints not to love, is to live in contradiction to Scripture. The apostle is continually plucking this string of love, as if it made the sweetest music in religion: "This commandment have we from him, That he who loves God love his brother also" (1 John 4:21). (See also Romans 13:8; Col. 3:14; 1 Peter 1:22; 1 John 3:11). Not to love is to walk contrary to the Word. Can he who goes against the rules of medicine, be a good physician? Can he who goes against the rules of piety, be a good Christian?

(b) Lack of love among Christians greatly silences the spirit of prayer. Hot passions make cold prayers. Where animosities and contentions prevail, instead of praying for one another, Christians will be ready to pray against one another, like the disciples who prayed for fire from heaven on the Samaritans (Luke 9:54). And will God, do you think, hear such prayers as come from a wrathful heart? Will he eat our leavened bread? Will he accept those duties which are soured with bitterness of spirit? Shall that prayer which is offered with the strange fire of our sinful passions, ever go up as incense?

(c) These heart-burnings hinder the progress of piety in our own souls. The flower of grace will not grow in a wrathful heart. The body may as soon thrive, while it has the plague—as a soul can thrive, which is infected with malice. While Christians are debating, grace is abating. As the spleen grows, health decays. As hatred increases, holiness declines.

(5) Not to love is very FATAL. The differences among God's people portend ruin. All mischiefs come in at this gap of division (Matt. 12:25). Animosities among saints may make God leave his temple: "the glory of the Lord went up from the cherub, and stood upon the threshold" (Ezek. 10:4). Does not God seem to stand upon the threshold of his house, as if he were taking wings to fly? And woe to us if God departs from us (Hos. 9:12)! If the master leaves the ship, it is nearly sinking indeed. If God leaves a land, it must of necessity sink in ruin.

Question: How shall we attain this excellent grace of love?

Answer 1: Beware of the devil's couriers—I mean such as run on his errand, and make it their work to blow the coals of contention among Christians, and render one party odious to another.

Answer 2: Keep up friendly meetings. Christians should not be shy of one another, as if they had the plague.

Answer 3: Let us plead that promise: "I will give them one heart, and one way" (Jer. 32:39). Let us pray that there may be no contests among Christians, except as to who shall love most. Let us pray that God will divide Babylon—and unite Zion.

Use 3: Is it a mark of a godly man to love the saints? Then those who hate the saints must stand indicted as ungodly. The wicked have an implacable malice against God's people, and how can antipathies be reconciled? To hate the holy children of God, is a brand of the reprobate. Those who malign the godly, are the curse of creation. If all the scalding drops from God's vial will make them miserable—they shall be so! Never did any who were the haters and persecutors of saints thrive at that trade. What became of Julian, Diocletian, Maximinus, Valerian, Cardinal Crescentius and others? They are standing monuments of God's vengeance! "Calamity will surely overtake the wicked, and those who hate the righteous will be punished. " (Psalm 34:21).

19. A Godly Man does not Indulge in Any Sin

Though sin lives in him—yet he does not live in sin. A godly man may step into sin through infirmity—but he does not keep on that road. He prays, "Search me, O God, and know my heart; test me and know my thoughts. Point out anything in me that offends you, and lead me along the path of everlasting life." (Psalm 139:23-24).

Question: What is it to indulge sin?

Answer 1: To give the breast to it and feed it. As a fond parent humors his child and lets him have what he wants, so to indulge sin is to humor sin.

Answer 2: To indulge sin is to commit it with delight. The ungodly "delight in wickedness" (2 Thess. 2:12).

In this sense, a godly man does not indulge sin. Though sin is in him, he is troubled at it and would gladly get rid of it. There is as much difference between sin in the wicked and sin in the godly—as between poison being in a serpent and poison being in a man. Poison in a serpent is in its natural place and is delightful—but poison in a man's body is harmful and he uses antidotes to expel it. So sin in a wicked man is delightful, being in its natural place—but sin in a child of God is burdensome and he uses all means to expel it. The sin is trimmed off. The will is against it. A godly man enters his protest against sin: "Oh, what a miserable person I am! Who will free me from this life that is dominated by sin?" (Romans 7:24). A child of God, while he commits sin, hates the sin he commits (Romans 7).

In particular there are four kinds of sin, which a godly man will not allow himself:

1. SECRET sins. Some are more modest than to commit open gross sin. That would be a stain on their reputation. But they will sit brooding upon sin in a corner: "Saul secretly practiced mischief" (1 Sam. 23:9). All will not sin on a balcony—but perhaps they will sin behind the curtain. Rachel did not carry her father's images like a saddle cloth to be exposed to public view—but she put them under her and sat on them (Gen. 31:34). Many carry their sins secretly.

But a godly man dare not sin secretly:

(1) He knows that God sees in secret, "for he knows the secrets of every heart." (Psalm 44:21). As God cannot be deceived by our subtlety, so he cannot be excluded by our secrecy.

(2) A godly man knows that secret sins are in some sense worse than others. They reveal more guile and atheism. The curtain-sinner makes himself believe that God does not see: "Son of man, have you seen what the leaders of Israel are doing with their idols in dark rooms? They are saying—The Lord doesn't see us!" (Ezek. 8:12). Those who have bad eyes think that the sun is dim. How it provokes God, that men's atheism should give the lie to his omniscience! "He who formed the eye, shall he not see?" (Psalm 94:9).

(3) A godly man knows that secret sins shall not escape God's justice. A judge on the bench can punish no offence but what is proved by witnesses. He cannot punish the treason of the heart—but the sins of the heart are as visible to God as if they were written upon the forehead. As God will reward secret duties, so he will revenge secret sins.

2. GAINFUL sins. Gain is the golden bait, with which Satan fishes for souls! "The sweet smell of money." This was the last temptation he used with Christ: "All these things will I give you" (Matt. 4:9). But Christ saw the hook under the bait. Many who have escaped gross sins, are still caught in a golden net. To gain the world, they will use indirect routes.

A godly man dare not travel for riches along the devil's highway. Those are sad gains, which make a man lose peace of conscience and heaven at last. He who gets an estate by injustice stuffs his pillow with thorns, and his head will lie very uneasy when he comes to die. "What good will it be for a man if he gains the whole world, yet forfeits his soul?" Matthew 16:26.

3. A beloved BESETTING sin. "Let us throw off everything that hinders and the sin that so easily entangles, and let us run with perseverance the race marked out for us." Hebrews 12:1. There is usually one sin that is the favorite—the sin which the heart is most fond of. A beloved sin lies in a man's bosom as the disciple whom Jesus loved, leaned on his bosom (John 13:23). A godly man will not indulge a darling sin: "I kept myself from my iniquity" (Psalm 18:23). "I will not indulge the sin of my constitution, to which the bias of my heart more naturally inclines." "Fight neither with small nor great—but only with the king" (1 Kings 22:31). A godly man fights this king sin. The oracle of Apollo answered the people of Cyrrha that if they would live in peace among themselves, they must make continual war with those strangers who were on their borders. If we would have peace in our souls, we must maintain a war against our favorite sin and never leave off until it is subdued.

Question: How shall we know what our beloved sin is?

Answer 1: The sin which a man does not love to have reproved is the darling sin. Herod could not endure having his incest spoken against. If the prophet meddles with that sin—it shall cost him his head! "Do not touch my Herodias!" Men can be content to have other sins reproved—but if the minister puts his finger on the sore, and touches this sin—their hearts begin to burn in malice against him!

Answer 2: The sin on which the thoughts run most, is the darling sin. Whichever way the thoughts go, the heart goes. He who is in love with a person cannot keep his thoughts off that person. Examine what sin runs most in your mind, what sin is first in your thoughts and greets you in the morning—that is your predominant sin.

Answer 3: The sin which has most power over us, and most easily leads us captive, is the one beloved by the soul. There are some sins which a man can better resist. If they come for entertainment, he can more easily put them off. But the bosom sin comes as a suitor, and he cannot deny it—but is overcome by it. The young man in the Gospel had repulsed many sins—but there was one sin which soiled him, and that was covetousness. Christians, mark what sin you are most readily led captive by—that is the harlot in your bosom! It is a sad thing that a man should be so bewitched by lust, that if it asks him to part with not only half the kingdom (Esther 7:2) but the whole kingdom of heaven, he must part with it, to gratify that lust!

Answer 4: The sin which men use arguments to defend, is the beloved sin. He who has a jewel in his bosom, will defend it to his death. So when there is any sin in the bosom, men will defend it. The sin we advocate and dispute for, is the besetting sin. If the sin is anger, we plead for it: "I do well to be angry" (Jonah 4:9). If the sin is covetousness and we vindicate it and perhaps wrest Scripture to justify it—that is the sin which lies nearest the heart.

Answer 5: The sin which most troubles us, and flies most in the face in an hour of sickness and distress, that is the Delilah sin! When Joseph's brethren were distressed, their sin in selling their brother came to remembrance: "We are truly guilty concerning our brother . . . therefore is this distress come upon us" (Gen. 42:21). So, when a man is on a sickbed and conscience says, "You have been guilty of such a sin; you went on in it, and rolled it like honey under your tongue!" Conscience is reading him a sad lecture. That was the beloved sin for sure.

Answer 6: The sin which a man finds most difficulty in giving up, is the endeared sin. Of all his sons, Jacob found most difficulty in parting with Benjamin. So the sinner says, "This and that sin I have parted with—but must Benjamin go, must I part with this delightful sin? That pierces my heart!" As with a castle that has several forts about it, the first and second fort are taken—but when it comes to the castle, the governor will rather fight and die than yield that. So a man may allow some of his sins to be demolished—but when it comes to one sin, that is the taking of the castle; he will never agree to part with that! That is the master sin for sure.

The besetting sin is a God-provoking sin. The wise men of Troy counseled Priam to send Helena back to the Greeks, not permitting himself to be abused any longer by the charms of her beauty, because keeping her within the city would lay the foundation of a fatal war. So we should put away our Delilah sin, lest it incense the God of heaven, and make him commence a war against us.

The besetting sin is, of all others, most dangerous. As Samson's strength lay in his hair, so the strength of sin, lies in this beloved sin. This is like a poison striking the heart, which brings death. A godly man will lay the axe of repentance to this sin and hew it down! He sets this sin, like Uriah, in the forefront of the battle, so that it may be slain. He will sacrifice this Isaac, he will pluck out this right eye, so that he may see better to go to heaven.

4. Those sins which the world counts LESSER. There is no such thing as little sin—yet some may be deemed less comparatively. But a godly man will not indulge himself in these. Such as:

(1) Sins of omission. Some think it no great matter to omit family, or private prayer. They can go for several months and God never hears from them. A godly man will as soon live without food, as without prayer. He knows that every creature of God is sanctified by prayer (1 Tim. 4:5). The bird may shame many Christians; it never takes a drop—but the eye is lifted up towards heaven.

(2) A godly man dares not allow himself vain, frothy discourse, much less that which looks like an oath. If God will judge for idle words, will he not much more for idle oaths?

(3) A godly man dare not allow himself rash censuring. Some think this a small matter. They will not swear—but they will slander. This is very evil. This is wounding a man in that which is dearest to him. He who is godly turns all his censures upon himself! He judges himself for his own sins—but is very watchful and concerned, about the good name of another.

Use: As you would be numbered among the genealogies of the saints, do not indulge yourselves in any sin. Consider the mischief which one sin lived in, will do:

1. One sin lived in, gives Satan as much advantage against you as more sins. The fowler can hold a bird by one wing. Satan held Judas fast by one sin.

2. One sin lived in, proves that the heart is not sound. He who hides one rebel in his house is a traitor to the crown. The person who indulges one sin is a traitorous hypocrite.

3. One sin lived in, will make way for more, as a little thief can open the door to more. Sins are linked and chained together. One sin will draw on more. David's adultery made way for murder. One sin never goes alone! If there is only one nest egg—the devil can brood on it.

4. One sin lived in, is as much a breach of God's law as more sins. "Whoever keeps the entire law, yet fails in one point, is guilty of breaking it all" (Jas. 2:10). The king may make a law against felony, treason and murder. If a man is guilty of only one of these, he is a transgressor.

5. One sin lived in, prevents Christ from entering. One stone in the pipe keeps out the water. One sin indulged in, obstructs the soul and keeps the streams of Christ's blood from running into it.

6. One sin lived in, will spoil all your good duties. A drop of poison will spoil a glass of wine. Abimelech, a bastard-son, destroyed seventy of his brethren (Judges 9:5). One bastard-sin will destroy seventy prayers. One dead fly will spoil the whole box of precious ointment.

7. One sin lived in will be a cankerworm to eat out the peace of conscience. It takes away the manna from the ark, and leaves only a rod. "Alas! What a scorpion lies within!" (Seneca). One sin is a pirate—to rob a Christian of his comfort. One jarring string puts all the music out of tune. One sin lived in—will spoil the music of conscience.

8. One sin lived in, will damn as well as more sins. One disease is enough to kill. If a fence is made ever so strong, and only one gap is left open; the wild beast may enter and tread down the corn. If only one sin is allowed in the soul, you leave open a gap for the devil to enter! A soldier may have only one gap in his armor--and the bullet may enter there. He may as well be shot there--as if he had no armor on at all. So if you favor only one sin, you leave a part of your soul unprotected--and the bullet of God's wrath may enter there—and shoot you! One sin lived in, may shut you out of heaven! What difference is there, between being shut out of heaven for one sin--or for many sins? One millstone will sink a man into the sea--as well as a hundred!

9. One sin harbored in the soul will unfit us for suffering. How soon an hour of trial may come. A man who has hurt his shoulder cannot carry a heavy burden, and a man who has any guilt in his conscience cannot carry the cross of Christ. Will he who cannot deny his lust for Christ—deny his life for Christ? One unmortified sin in the soul—will bring forth the bitter fruit of apostasy.

If, then, you would show yourselves godly, give a certificate of divorce to every sin. Kill the Goliath sin! "Let not sin reign" (Romans 6:12). In the original it is "Let not sin king it over you." Grace and sin may be together—but grace and the love of sin cannot. Therefore parley with sin no longer—but with the spear of mortification, spill the heart-blood of every sin! "For if you live after the flesh, you shall die: but if you through the Spirit do mortify the deeds of the body, you shall live." Romans 8:13. "So put to death the sinful, earthly things lurking within you." Colossians 3:5.

20. A Godly Man is Good in His Relationships

To be good in general is not enough—but we must show piety in our relationships.

1. He who is good as a MAGISTRATE is godly. The magistrate is God's representative. A godly magistrate holds the balance of justice, and gives everyone his right: "You must never twist justice or show partiality. Never accept a bribe, for bribes blind the eyes of the wise and corrupt the decisions of the godly" (Deut. 16:19). A magistrate must judge the cause, not the person. He who allows himself to be corrupted by bribes, is not a judge but a party. A magistrate must do that which is "according to law" (Acts 23:3). And in order that he may do justice, he must examine the cause. The archer who wishes to shoot right, must first see the target.

2. He who is good as a MINISTER is godly. Ministers must be:

(1) Painstaking. "Preach the Word; be prepared in season and out of season; correct, rebuke and encourage--with great patience and careful instruction" (2 Tim. 4:2). The minister must not be idle. Sloth is as inexcusable in a minister, as sleeping in a sentry. John the Baptist was a "voice crying" (Matt. 3:3). A dumb minister is of no more use, than a dead physician. A man of God must work in the Lord's vineyard. It was Augustine's wish that Christ might find him at his coming either praying or preaching.

(2) Knowledgeable. "For the lips of a priest ought to preserve knowledge, and from his mouth men should seek instruction--because he is the messenger of the Lord Almighty" (Mal. 2:7). It was said in honor of Gregory Nazianzene that he was an ocean of divinity. The prophets of old were called "seers" (1 Sam. 9:9). It is absurd to have blind seers. Christ said to Peter, "Feed my sheep" (John 21:16). But how sad it is when the shepherd needs to be fed! Ignorance in a minister is like blindness in an optometrist. Under the law, he who had the plague in his head, was unclean (Lev. 13:44).

(3) A plain preacher, suiting his matter and style to the capacity of his audience (1 Cor. 14:19). Some ministers, like eagles, love to soar aloft in abstruse metaphysical notions, thinking they are most admired when they are least understood. They who preach in the clouds, instead of hitting their people's conscience, shoot over their heads.

(4) Zealous in reproving sin. "Rebuke them sharply" (Titus 1:13). Epiphanius said of Elijah, that he sucked fire out of his mother's breasts. A man of God must suck the fire of zeal out of the breasts of Scripture! Zeal in a minister is as proper as fire on the altar. Some are afraid to reprove, like the swordfish which has a sword in his head, but is without a heart. So they carry the sword of the Spirit with them—but have no heart to draw it out in reproof against sin. How many have sown pillows under their people (Ezek. 13:18), making them sleep so securely, that they never awoke until they were in hell!

(5) Holy in heart and life:

(a) In heart. How sad it is for a minister to preach that to others, which he never felt in his own soul; to exhort others to holiness and himself be a stranger to it. Oh, that this were not too often so! How many blow the Lord's trumpet with foul breath!

(b) In life. Under the law, before the priests served at the altar, they washed in the laver. Such as serve in the Lord's house must first be washed from gross sin in the laver of repentance. The life of a minister should be a walking Bible. Basil said of Gregory Nazianzene that he thundered in his doctrine, and lightened in his conduct. A minister must imitate John the Baptist, who was not only "a voice crying"—but "a light shining" (John 5:35). Those who live in contradiction to what they preach, disgrace this excellent calling. And though they are angels by office—yet they are devils in their lives (Jer. 23:15).

3. He who is good as a HUSBAND is godly. He fills up that relationship with love: "Husbands, love your wives" (Eph. 5:25). The vine twisting its branches about the elm and embracing it may be an emblem of that entire love which should be in the marital relationship. A married condition would be sad--if it had cares to embitter it and not love to sweeten it. Love is the best diamond in the marriage ring! "Isaac loved Rebekah" (Gen. 24:67). Unkindnesses in this close relationship are very unhappy. We read in heathen authors that Clytemnestra, the wife of Agamemnon, in order to revenge an injury received from her husband, first rent the veil of her chastity and afterwards consented to his death. The husband should show his love to his wife by covering infirmities; by avoiding occasions of strife; by sweet, endearing expressions; by pious counsel; by love tokens; by encouraging what he sees amiable and virtuous in her; by mutual prayer; by being with her, unless detained by urgency of business. The pilot who leaves his ship and abandons it entirely to the merciless waves, declares that he does not value it or reckon there is any treasure in it.

The apostle gives a good reason why there should be mutual love between husband and wife: "that your prayers be not hindered" (1 Pet. 3:7). Where anger and bitterness prevail, there prayer is either intermitted or interrupted.

4. He who is good as a FATHER is godly

(1) A father must drop holy instructions into his children: "bring them up in the nurture and admonition of the Lord" (Eph. 6:4). This is what Abraham did: "I know Abraham, that he will command his children and his household, and they shall keep the way of the Lord" (Gen. 18:19). Children are young plants which must be watered with good education, so that they may, with Obadiah, fear the Lord "from their youth up" (1 Kings 18:12). Plato said, "In vain does he expect a harvest, who has been negligent in sowing." Nor can a parent expect to reap any good from a child, where he has not sown the seed of wholesome instruction. And though, notwithstanding all counsel and admonition, the child should die in sin—yet it is a comfort to a godly parent to think that before his child died, he gave it spiritual medicine.

(2) A parent must pray for his children. Monica, the mother of Augustine, prayed for his conversion, and someone said "it was impossible that a son of so many prayers and tears should perish." The soul of your child is in a trap--and will you not pray that it may "escape from the Devil's trap?" (2 Tim. 2:26) Many parents are careful to lay up portions for their children—but they do not lay up prayers for them.

(3) A parent must give his children discipline: "Do not withhold discipline from a child; if you punish him with the rod, he will not die. Punish him with the rod and save his soul from death" (Proverbs 23:13-14). The rod beats out the dust and moth of sin. A child indulged and humored in wickedness, will prove a burden instead of a blessing. David pampered Adonijah: "his father had never disciplined him at any time" (1 Kings 1:6). And afterwards he was a grief of heart to his father, and wanted to put him off his throne. Discipline is a hedge of thorns--to stop children in their mad race to hell.

5. He who is good as a MASTER is godly

A godly man promotes true religion in his family; he sets up piety in his house, as well as in his heart: "I will walk within my house with a perfect heart" (Psalm 101:2). "I and my household will serve the Lord" (Josh. 24:15). I find it written in honor of Cramer, that his family was a nursery of piety. A godly man's house is a little church: "the church which is in his house" (Col. 4:15).

(1) A good man makes known the oracles of God to those who are under his roof. He reads the Word and perfumes his house with prayer. It is recorded of the Jews, that they had sacrifices in their family as well as in the tabernacle (Exod. 12:3).

(2) A godly man provides necessities. He relieves his servants in health and sickness. He is not like that Amalekite who shook off his servant when he was sick, (1 Sam. 30:13)—but rather like the good centurion, who sought Christ for the healing of his sick servant (Matt. 8:5).

(3) A godly man sets his servants a good example. He is sober and heavenly in his deportment; his virtuous life is a good mirror for the servants in the family to dress themselves by.

6. He who is good in the relationship of a CHILD is godly

He honors his parents. Philo the Jew, placed the fifth commandment in the first table—as if children had not performed their whole devotion to God until they had given honor to their parents. This honoring of parents consists in two things:

(1) In respecting them--which respect is shown both by humility of speech and by attitude. The opposite of this is when a child behaves himself in an unseemly and proud manner. Among the Lacedemonians, if a child had behaved rebelliously towards his parent, it was lawful for the father to appoint someone else to be his heir, and to disinherit that child.

(2) Obeying their commands: "Children, obey your parents in the Lord" (Eph. 6:1). Duty is the interest which children pay their parents, on the capital they have had from them. Christ has set all children a pattern of obedience to their parents: "He was subject unto them" (Luke 2:51). The Rechabites were eminent for this: "I set cups and jugs of wine before them and invited them to have a drink, but they refused. "No," they said. "We don't drink wine, because Jehonadab our ancestor, gave us this command: You and your descendants must never drink wine" (Jer. 35:5,6). Solon was asked why, among the many laws he made, none was against disobedient children. He answered that it was because he thought none would be so wicked.

God has punished children who have refused to pay the tribute of obedience. Absalom, a disobedient son, was hanged in an oak between heaven and earth, as being worthy of neither. Manlius, an old man, being reduced to much poverty, and having a rich son, entreated him only for charity—but could not obtain it. The son disowned him as his father, using reproachful language. The poor old man let tears fall (as witnesses of his grief) and went away. God, to revenge this disobedience of his son, soon afterwards struck him with madness. He in whose heart godliness lives, makes as much conscience of the fifth commandment as of the first.

7. He who is good as a SERVANT is godly

"Obey your earthly masters in everything; and do it, not only when their eye is on you and to win their favor, but with sincerity of heart and reverence for the Lord." (Col. 3:22; Eph. 6:5). The goodness of servants lies in:

(1) Diligence. Abraham's servant quickly dispatched the business his master entrusted him with (Gen. 24:33).

(2) Cheerfulness. Servants must be cheerful workers, like the centurion's servants: "If I say to one, 'Go,' he goes" (Luke 7:8).

(3) Faithfulness, which consists in two things:

(a) In not defrauding. "Not stealing" (Titus 2:10).

(b) In keeping counsel. It proves the badness of a stomach, when it cannot retain what is put into it, and the badness of a servant when he cannot retain those secrets which his master has committed to him.

(4) Submissiveness. "Be submissive to their masters in everything, and to be well-pleasing, not talking back" (Titus 2:9). It is better to correct a fault than to minimize it. And what may stimulate a servant in his work is that encouraging scripture, "Work hard and cheerfully at whatever you do, as though you were working for the Lord rather than for people. Remember that the Lord will give you an inheritance as your reward, and the Master you are serving is Christ." (Col. 3:24). If Christ should bid you do a piece of work for him, would you not do it? While you serve your master, you serve the Lord Christ. If you ask what salary you shall have, "the Lord will give you an inheritance as your reward."

Use 1: Is it the grand sign of a godly man to be holy in his relationships? Then the Lord be merciful to us. How few godly ones are to be found! Many put on the coat of profession. They will pray and discourse on points of religion—but "What means this bleating of the sheep?" (1 Sam. 15:14). They are not good in their relationships. How bad it is when Christians are defective in family piety!

Can we call a bad magistrate, godly? He perverts equity: "Justice—do you rulers know the meaning of the word? Do you judge the people fairly? No, all your dealings are crooked; you hand out violence instead of justice" (Psalm 58:1,2). Can we call a bad parent, godly? He never teaches his child the way to heaven. He is like the ostrich which is cruel to her young (Job 39:16). Can we call a bad employer, godly? Many employers leave their religion at church (as the clerk does his book). They have nothing of God at home; their houses are not Bethels—but Bethavens—not little temples but little hells. How many employers at the last day must plead guilty at the bar. Though they have fed their servants' bellies, they have starved their souls. Can we call a bad child, godly? He stops his ear to his parents' counsel. You may as well call him who is disloyal--a good subject. Can we call a bad servant, godly? He is slothful and wilful; he is more ready to spy a fault in another than to correct it in himself. To call one who is bad in his relationships godly, is a contradiction; it is to call evil good (Isaiah 5:20).

Use 2: As we desire to have God approve of us, let us show godliness in our relationships. Not to be good in our relationships spoils all our other good things. Naaman was an honorable man—but he was a leper (2 Kings 5:1). That "but" spoiled everything. So such a person is a great hearer—but he neglects relative duties. This stains the beauty of all his other actions. As in printing, though the letter is ever so well shaped—yet if it is not set in the right place, it spoils the sense. So let a man have many things commendable in him—yet if he is not good in his right place, making conscience of how he walks in his relationships, he does harm to religion. There are many to whom Christ will say at last, as to the young man, "There is still one thing you lack" (Luke 18:22). You have misbehaved in your relative capacity. As therefore we cherish our salvation and the honor of true religion, let us shine in that orb of relationships where God has placed us.

21. A Godly Man Does Spiritual Things in a Spiritual Manner

"We are the true circumcision, who worship God in the spirit" (Phil. 3:3). Spiritual worship is pure worship: "You are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices" (1 Peter 2:5)—spiritual not only in the matter—but also in the quality. A wicked man either lives in the total neglect of duty--or else discharges it in a dull, careless manner. Instead of "using the world as if he used it not" (1 Cor. 7.31), he serves God as if he did not serve him. A godly man spiritualizes duty; he is not only for the doing of holy things--but for the holy doing of things.

Question: What is it to perform spiritual duties spiritually?

Answer: It consists in three things:

1. To do duties from a spiritual principle, namely, a renewed principle of grace. A man may have gifts which attract admiration; he may have the most melting, ravishing expressions; he may speak like an angel come down from heaven; yet his duties may not be spiritual because he lacks the grace of the Spirit. Whatever a moral, unregenerate person does--is only nature refined. Though he may do duties better than a godly man—yet not so well—better as to the matter and elegance—yet not so well, as lacking a renewed principle. A crab-tree may bear as well as an apple tree; the fruit may be big and lovelier to the eye—yet it is not such good fruit as the other, because it does not come from so good a stock. So an unregenerate person may perform as many duties as a child of God, and these may seem to be more glorious to the outward view—but they are harsh and sour, because they do not come from the sweet and pleasant root of grace. A true saint gives God that wine, which comes from the pure grape of the Spirit.

2. To perform duties spiritually is to do them with the utmost intention. A Christian is very serious and strives to keep his thoughts close to the work in hand: "that you may attend upon the Lord without distraction" (1 Cor. 7:35).

Question: But may not a godly man have roving thoughts in duty?

Answer: Yes, sad experience proves it. The thoughts will be dancing up and down in prayer. The saints are called stars, and many times in duty they are wandering stars. The heart is like quicksilver which will not settle. It is hard to tie two good thoughts together. We cannot lock our hearts so close but that distracting thoughts, like wind, will get in. Jerome complains about himself. "Sometimes," he says, "when I am doing God's service, I am walking in the galleries or casting up accounts."

But these wandering thoughts in the godly are not allowed: "I hate vain thoughts" (Psalm 119:113). They come like unwelcome guests who are no sooner spied, than they are turned out.

Question: From where do these wandering thoughts arise in the godly?

Answer 1: From the depravity of nature. They are the mud which the heart casts up.

Answer 2: From Satan. The devil, if he cannot hinder us from duty, will hinder us in duty. When we come before the Lord, he is at our right hand to resist us (Zech. 3:1). Like when a man is going to write, and another stands at his elbow and jogs him, so that he cannot write evenly. Satan will set vain objects before the imagination, to cause a diversion. The devil does not oppose formality, but fervency. If he sees that we are setting ourselves in good earnest to seek God, he will be whispering things in our ears, so that we can scarcely attend to what we are doing.

Answer 3: These wandering thoughts arise from the world. These vermin are bred out of the earth. Worldly business often crowds into our duties, and while our mouths are speaking to God, our hearts are thinking of the world: "They sit before me as my people—but their heart goes after their covetousness" (Ezek. 33:31). While we are hearing the Word or meditating, some worldly business or other commonly knocks at the door and we are called away from the duty while we are doing it. It is the same with us as it was with Abraham when he was going to worship—the birds came down on the sacrifice (Gen. 15:11).

Question: How may we get rid of these wandering thoughts, so that we may be more spiritual in duty?

Answer 1: Fix your eyes on God's purity. He whom we serve is a holy God, and when we are worshiping him, he cannot tolerate our conversing with vanity. While a king's subject is speaking to him, will the king like him to be playing with a feather? Will God endure light, feathery hearts? How devout and reverent the angels are! They cover their faces and cry, "Holy, holy."

Answer 2: Think of the grand importance of the duties we are engaged in. As David said, concerning his building a house for God, "the work is great" (1 Chron. 29:1). When we are hearing the Word, "the work is great." This is the Word by which we shall be judged. When we are at prayer, "the work is great." We are pleading for the life of our souls, and is this a time to trifle?

Answer 3: Come with delight to duty. The nature of love is to fix the mind upon the object. The thoughts of a man who is in love, are on the person he loves, and nothing can distract them. The thoughts of a man who loves the world are always intent on it. If our hearts were more fired with love, they would be more fixed in duty, and oh, what cause we have to love duty! Is not this the direct road to heaven? Do we not meet with God here? Can the spouse be better than in her husband's company? Where can the soul be better than in drawing near to God?

Answer 4: Consider the mischief that these vain distracting thoughts do. They blow away our duties; they hinder fervency; they show great irreverence; they tempt God to turn his ear away from us. Why do we think God should heed our prayers--when we ourselves scarcely heed them?

3. To do duties spiritually is to do them in faith. "By faith Abel offered unto God, a better sacrifice than Cain" (Heb. 11:4). The holy oil for the tabernacle had several spices put into it (Exod. 30:34). Faith is the sweet spice which must be put into duty. It is a wrong done to God--to doubt either his mercy or his truth. A Christian may venture his soul upon the promises of God in Scripture.

Use 1: How far from godliness, are those who are unspiritual in their worship, who do not do duties from a renewed principle and with the utmost intention of soul—but merely to stop the mouth of conscience! Many people look no further than the bare doing of duties—but never heed how they are done. God does not judge our duties by their length—but by love. When men put God off with the dreggish part of duty, may he not say, like Isaiah, "Is it such a fast that I have chosen?" (Isaiah 58:5). "Are these the duties I required? I called for the heart and spirit--and you bring nothing but the carcass of duty. Should I receive this?" "The Lord says--These people come near to me with their mouth and honor me with their lips, but their hearts are far from me." Isaiah 29:13

Use 2: Let us show ourselves godly by being more spiritual in duty. It is not the quantity, but the quality--which God is concerned with. It is not how much we do--but how well. A musician is commended, not for playing long--but for playing well. We must not only do what God appoints--but as God appoints. Oh, how many are unspiritual in spiritual things! They bring their services but not their hearts. They give God the skin, not the fat of the offering. "God is a Spirit" (John 4:24)—and it is the spirituality of duty he is best pleased with: "Spiritual sacrifices, acceptable to God" (1 Pet. 2:5). The spirits of the wine are best. So is the spiritual part of duty: "making melody in your heart to the Lord" (Eph. 5:19). It is the heart which makes the music; the spiritualizing of duty gives life to it. Without this--it is only dead praying, dead hearing—and dead things are not pleasing. A dead flower has no beauty, a dead breast has no sweetness.

Question: What may we do, to perform duties in a spiritual manner?

Answer 1: Let the soul be kept pure. Lust besots and dispirits a man. Beware of any tincture of uncleanness (Jas. 1:21). Wood that is full of sap will not easily burn. Just so, a heart steeped in sin is not fit to burn in holy devotion. Can he who feeds carnal lust be spiritual in worship? "Whoredom and wine and new wine take away the heart" (Hos. 4:11). Any sin lived in, takes away the heart. Such a person has no heart to pray or meditate. The more alive the heart is in sin, the more it dies to duty.

Answer 2: If we wish to be spiritual in duty, let us revolve these two things in our mind:

(1) The profit which comes from a duty performed in a spiritual manner. It enfeebles corruption; it increases grace; it defeats Satan; it strengthens our communion with God; it breeds peace of conscience; it procures answers of mercy; and it leaves the heart always in better tune.

(2) The danger of doing duties in an unspiritual manner. They are as if they had not been done. For what the heart does not do--is not done. Duties carelessly performed, turn ordinances into judgments. Therefore many, though they are often doing duty--go away worse from duty! If medicine is not well made and the ingredients rightly mixed, it is as bad as poison for the body. Just so, if duties are not well performed, they leave the heart harder and more sinful than before.

Unspiritual duties often create temporal judgments: "the Lord our God made a breach upon us, for that we sought him not after the due order" (1 Chron. 15:13). Therefore God makes breaches in families and relationships, because people do not worship him in that manner and due order which he requires.

Answer 3: If we want to have our duties spiritual, we must get our hearts spiritual. An earthly heart cannot be spiritual in duty. Let us beg from God, a spiritual palate to relish a sweetness in holy things. For lack of spiritual hearts, we come to duty without delight--and go away without profit! If a man wants to have the wheels of his watch move regularly, he must mend the spring. Christian, if you want to move more spiritually in duty, get the spring of your heart mended.

22. A Godly Man is Thoroughly Trained in Piety

He obeys every command of God: "I have found David a man after my own heart, for he will carry out all My will" (Acts 13:22). In the Greek it is "all my wills." A godly man strives to walk according to the full breadth and latitude of God's law. Every command has the same stamp of divine authority on it, and he who is godly will obey one command as well as another: "Then shall I not be ashamed, when I have respect to all your commandments" (Psalm 119:6). A godly man goes through all the body of piety--as the sun through all the signs of the Zodiac. Whoever is to play a ten-stringed instrument must strike every string or he will spoil all the music. The ten commandments may be compared to a ten-stringed instrument. We must obey every commandment, strike every string, or we cannot make any sweet music in piety.

True obedience is filial. It is fitting that the child should obey the parent in all just and sober commands. God's laws are like the curtains of the tabernacle which were looped together. They are like a chain of gold where all the links are coupled. A godly man will not willingly break one link of this chain. If one command is violated, the whole chain is broken: "whoever shall keep the whole law—yet offend in one point, he is guilty of all" (Jas. 2:10). A voluntary breach of one of God's laws involves a man in the guilt, and exposes him to the curse of the whole law. True obedience is entire and uniform. A good heart, like the needle, points the way in which the loadstone draws.

This is one great difference between a child of God and a hypocrite. The hypocrite picks and chooses in religion. He will perform some duties which are easier, and gratify his pride or interest—but other duties he takes no notice of: "Woe to you, teachers of the law and Pharisees, you hypocrites! You give a tenth of your spices--mint, dill and cummin. But you have neglected the more important matters of the law--justice, mercy and faithfulness" (Matt. 23:23). To sweat in some duties of religion, and freeze in others--is the symptom of a disordered Christian. Jehu was zealous in destroying the idolatry of Baal—but let the golden calves of Jeroboam stand (2 Kings 10:29). This shows that men are not good in truth--when they are good by halves. If your servant should do some of your work you command him, and leave the rest undone, how would you like that? The Lord says, "Walk before me, and be perfect" (Gen. 17:1). How are our hearts perfect with God--when we prevaricate with him? Some things we will do and other things we leave undone. He is godly who is godly universally. "Here I am, Father; command what you will" (Plautus).

There are ten duties that God calls for, which a godly man will conscientiously perform, and indeed these duties may serve as so many other characteristics and touchstones to test our godliness by:

1. A godly man will often be calling his heart to account

He takes the candle of the Word and searches his innermost being: "I commune with my own heart: and my spirit made diligent search" (Psalm 77:6). A gracious soul searches whether there is any duty omitted--or any sin cherished. He examines his evidences for heaven. As he will not take his gold on trust, so neither will he take his grace. He is a spiritual merchant; he casts up the estate of his soul to see what he is worth. He "sets his house in order." Frequent reckonings keep God and conscience friends. A carnal person cannot abide this heart-work; he is ignorant how the affairs go in his soul. He is like a man who is well acquainted with foreign countries, but a stranger in his own country.

2. A godly man is much in private prayer

He keeps his hours for private devotion. Jacob, when he was left alone, wrestled with God (Gen. 32:24). So when a gracious heart is alone, it wrestles in prayer and will not leave God until it has a blessing. A devout Christian exercises 'eyes of faith' and 'knees of prayer'.

Hypocrites who have nothing of religion besides the frontispiece, love to be seen. Christ has characterized them: "they love to pray in the corners of the streets--that they may be seen" (Matt. 6:5). The hypocrite is devout in the temple. There everyone will gaze at him—but he is a stranger to secret communion with God. He is a saint in the church—but an atheist in private. A good Christian holds secret communication with heaven. Private prayer keeps up the trade of godliness. When private holiness is laid aside, a stab is given to the heart of piety.

3. A godly man is diligent in his calling

He takes care to provide for his family. The church must not exclude the shop. Mr. Perkins said: "Though a man is endued with excellent gifts, hears the Word with reverence and receives the sacrament—yet if he does not practice the duties of his calling--all is sheer hypocrisy." Piety never did grant a patent for idleness: "We hear that some among you are idle. They are not busy; they are busybodies. Such people we command and urge in the Lord Jesus Christ to settle down and earn the bread they eat." (2 Thess. 3:11,12). The bread that tastes most sweet--is obtained with most sweat. A godly man would rather fast--than eat the bread of idleness. Vain professing Christians talk of living by faith—but do not live in a calling. They are like the lilies of the field: "they toil not, neither do they spin" (Matt. 6:28). An idle person is the devil's tennis ball, which he bandies up and down with temptation until at last the ball goes out of play.

4. A godly man sets bounds to himself in things lawful

He is moderate in matters of recreation and diet. He takes only so much as is needed for the restoration of health, and as may the better dispose him for God's service. Jerome lived abstemiously; his diet was a few dried figs and cold water. And Augustine in his "Confessions" says: "Lord, you have taught me to go to my food--as to a medicine." If the bridle of reason checks the appetite, much more should the curbing-bit of grace do so. The life of a sinner is brutish; the glutton feeds "without fear" (Jude 12), and the drunkard drinks without reason. Too much oil chokes the lamp, whereas a smaller quantity makes it burn more brightly. A godly man holds the golden bridle of temperance, and will not allow his table to be a snare.

5. A godly man is careful about moral righteousness

He makes conscience of equity as well as piety. The Scripture has linked both together: "that we might serve him in holiness and righteousness" (Luke 1:74,75). Holiness: there is the first table of the law; righteousness: there is the second table of the law. Though a man may be morally righteous, and not godly—yet no one can be godly, unless he is morally righteous. This moral righteousness is seen in our dealings with men. A godly man observes that golden maxim, "So in everything, do to others what you would have them do to you" (Matt. 7:12). There is a threefold injustice in business matters:

(1) Using false weights: "the balances of deceit are in his hand" (Hos. 12:7). Men, by making their weights lighter, make their sin heavier. "They make the ephah small" (Amos 8:5). The ephah was a measure they used in selling. They made the ephah small; they gave but scant measure. A godly man who takes the Bible in one hand, dare not use false weights in the other.

(2) Debasing a commodity: "they sell the refuse of the wheat" (Amos 8:6). They would pick out the best grains of the wheat and sell the worst at the same price as they did the best. "Your wine is mixed with water" (Isaiah 1:22). They adulterated their wine—yet made their customers believe it came from the pure grape.

(3) Taking a great deal more than the commodity is worth. "If you sell anything unto your neighbor . . . you shall not oppress one another" (Lev. 25:14). A godly man deals exactly but not exactingly. He will sell so as to help himself—but not to harm another. His motto is, "a conscience void of offence toward God, and toward men" (Acts 24:16).

The hypocrite separates these two which God has joined together—righteousness and holiness. He pretends to be pure but is not just. It brings piety into contempt, when men hang out Christ's colors—yet will use fraudulent circumvention and, under a mask of piety, neglect morality. A godly man makes conscience of the second table of the law, as well as the first.

6. A godly man will forgive those who have wronged him

Revenge is sweet to nature. A gracious spirit passes by affronts, forgets injuries and counts it a greater victory to conquer an enemy by patience--than by power. It is truly heroic "to overcome evil with good" (Romans 12:21). Though I would not trust an enemy—yet I would endeavor to love him. I would exclude him from my creed—but not from my prayer (Matt. 5:44).

Question: But does every godly man succeed in forgiving, yes, loving his enemies?

Answer: He does so in a gospel sense. That is:

(a) In so far as there is assent. He subscribes to it in his judgment as a thing which ought to be done: "with my mind I serve the law of God" (Romans 7:25).

(b) In so far as there is grief. A godly man mourns that he can love his enemies no more: "O wretched man that I am!" (Romans 7:24). "Oh, this base cankered heart of mine, that has received so much mercy and can show so little! I have had millions forgiven me—yet I can hardly forgive pence!"

(c) In so far as there is prayer. A godly man prays that God will give him a heart to love his enemies. "Lord, pluck this root of bitterness out of me, perfume my soul with love, make me a dove without gall."

(d) In so far as there is effort. A godly man resolves and strives in the strength of Christ against all rancor and virulence of spirit. This is in a gospel sense to love our enemies. A wicked man cannot do this; his malice boils up to revenge.

7. A godly man lays to heart the miseries of the church

"We wept, when we remembered Zion" (Psalm 137:1). I have read of certain trees whose leaves, if cut or touched, the other leaves begin to contract and shrink, and for a time hang down their heads. Such a spiritual sympathy exists among Christians. When other parts of God's church suffer, they feel it themselves, as it were. Ambrose reports that when Theodosius was terminally ill, he was more troubled about the church of God than about his own sickness.

When the Lord strikes others, a godly heart is deeply affected: "my affections shall sound like an harp" (Isaiah 16:11). Though things go well with a child of God in his own private life, and he lives in a house of cedar--he still grieves to see things go badly with the public. Queen Esther enjoyed the king's favor and all the delights of the court—yet when a warrant portending bloodshed was signed for the death of the Jews--she mourns and fasts, and ventures her own life to save theirs.

8. A godly man is content with his present condition

If provisions get low, his heart is tempered to his condition. A godly man puts a kind interpretation upon providence. When God brews him a bitter cup, he says, "This is my medicine cup--it is to purge me and do my soul good." Therefore he is most content (Phil. 4:11).

9. A godly man is fruitful in good works (Titus 2:7)

The Hebrew word for godly (chasid) signifies "merciful", implying that to be godly and charitable are of equal force--one and the same. A good man feeds the hungry, clothes the naked. "He is ever merciful" (Psalm 37:26). The more devout sort of the Jews to this day distribute the tenth part of their estate to the poor and they have a proverb among them, "Give the tenth, and you will grow rich." The hypocrite is all for faith, nothing for works; like the laurel which makes fine leaves--but bears no fruit.

10. A godly man will suffer persecution

He will be married to Christ, though he settles no other estate on him, than the cross. He suffers out of choice and with a spirit of gallantry (Heb. 11:35). Argerius wrote a letter to his friend, headed: "From the pleasant gardens of the Leonine prison." The blessed martyrs who put on the whole armor of God, blunted the edge of persecution by their courage. The juniper tree makes the coolest shadow--and the hottest coal. So persecution makes the coal of love hotter--and the shadow of death cooler.

Thus a godly man goes round the whole circle of pious duties and obeys God in whatever he commands.

Objection: But it is impossible for anyone to walk according to the full breadth of God's law, and to follow God fully!

Answer: There is a twofold obeying of God's law. The first is perfect, when all is done, which the law requires. This we cannot arrive at in this life. Secondly, there is an incomplete obedience which is accepted in Christ. This consists in four things:

(1) An approving of all God's commands: "the commandment is holy and just and good . . . I consent unto the law that it is good" (Romans 7:12, 16). There is both assent and consent.

(2) A sweet delight in God's commands: "I will delight myself in your commandments, which I have loved" (Psalm 119:47).

(3) A cordial desire to walk in all God's commands: "O that my ways were directed to keep your statutes" (Psalm 119:5).

(4) A real endeavor to tread in every path of the command: "I turned my feet unto your testimonies" (Psalm 119:59).

This, God esteems perfect obedience--and is pleased to take it in good part. Zacharias had his failings; he hesitated through unbelief, for which he was struck dumb. Yet it is said that he "walked in all the commands of the Lord blameless" (Luke 1:6), because he cordially endeavored to obey God in all things. Evangelical obedience is true in its essence, though not perfect in its degree; and where it comes short, Christ puts his merits into the scales--and then there is full weight.

23. A Godly Man Walks with God

"Noah walked with God" (Gen. 6:9). The age in which Noah lived was very corrupt: "the wickedness of man was great in the earth" (v.5). But the iniquity of the times, could not put Noah off his walk: "Noah walked with God." Noah is called a "preacher of righteousness" (2 Peter 2:5):

1. Noah preached by doctrine

His preaching (say some of the rabbis) was in this vein: "Turn from your evil ways, so that the waters of the flood will not come upon you and cut off the whole of Adam's race."

2. Noah preached by his life

He preached by his humility, patience, sanctity. "Noah walked with God."

Question: What is it, to walk with God?

Answer: Walking with God imports five things:

1. Walking as under God's eye. Noah reverenced God. A godly man sets himself as in God's presence, knowing that his judge is looking on: "I have set the Lord always before me" (Psalm 16:8). David's eyes were here.

2. The familiarity and intimacy which the soul has with God. Friends walk together and console themselves with one another. The godly make known their requests to God--and he makes known his love to them. There is a sweet fellowship between God and his people: "Our fellowship (koinonia) is with the Father, and with his Son Jesus Christ" (1 John 1:3).

3. Walking above the earth. A godly man is elevated above all sublunary objects. The person who walks with God must ascend very high. A dwarf cannot walk among the stars, nor can a dwarfish, earthly soul walk with God.

4. Visible piety. Walking is a visible posture. Grace must be conspicuous to the onlookers. He who reveals something of God in his behavior, walks with God. He shines forth in biblical conduct.

5. Continued progress in grace. It is not only a step--but a walk. There is a going on towards maturity. A godly man does not sit down in the middle of the way--but goes on until he comes to the "end of his faith" (1 Pet. 1:9). Though a good man may be out of the path, he is not out of the way. He may through infirmity step aside (as Peter did)—but he recovers by repentance and goes on in progressive holiness: "The righteous will hold to their ways, and those with clean hands will grow stronger" (Job 17:9).

Use 1: See from this how improper it is to describe as godly, those who do not walk with God. They want to have Noah's crown—but they do not love Noah's walk. Most are found in the devil's black walk! "Many walk, of whom I tell you weeping, that they are the enemies of the cross of Christ" (Phil. 3:18).

1. Some will commend walking with God, and say it is the rarest life in the world—but will not set one foot on the way. All who commend wine, do not pay the price. Many a father commends virtue to his child--but does not set him a pattern.

2. Others walk a few steps in the good old ways—but they retreat back again (Jer. 6:16). If the ways of God were not good, why did they enter them? If they were good, why did they forsake them? "For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment" (2 Pet. 2:21).

3. Others slander walking with God as a melancholy walk. God accounts this as blasphemy: "the way of truth shall be evil spoken of" (2 Pet. 2:2). In the Greek it is "it shall be blasphemed."

4. Others deride walking with God as if it were a way of foolish scrupulosity. "What! Do you want to join the "holy tribe"? Do you want to be wiser than others?" There are some people who, if it were in their power, would jeer holiness out of the world. The chair of the scornful, stands at the mouth of hell (Proverbs 19:29).

5. Others, instead of walking with God, walk according to the flesh (2 Pet. 2:10).

(1) They walk by fleshly opinions.

(2) They walk according to fleshly lusts.

(1) They walk by fleshly OPINIONS. There are six of these:

(a) That it is best "to do what most do, to steer after the course of the world—and to be in the world's mode." They think it best--not to get a new heart—but to get into a new fashion.

(b) That reason is the highest judge and umpire in matters of piety. "We must believe no further than we can see!" For a man to become a fool that he may be wise, to be saved purely by the righteousness of another, to keep all by losing all—this the natural man will by no means put in his creed.

(c) That a little religion will serve the turn. "The lifeless form may in be kept up—but zeal is madness!" The world thinks that piety to be best which, like leaf-gold, is spread very thin.

(d) That the way which is exposed to affliction is not good. A stick, though it is straight, seems crooked under water. So piety, if it is under affliction, appears crooked to a carnal eye.

(e) That all a man's concern should be for the present world. As that profane cardinal said, he "would leave his part in paradise to keep his cardinalship in Paris."

(f) That sinning is better than suffering. It is greater concern to keep the skin whole--than the conscience pure.

These are such rules as the crooked serpent has found out—and whoever walks by them, shall neither know God, nor peace."

(2) They walk according to fleshly LUSTS. "For those who are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit." Romans 8:5. "For if you live after the flesh--you shall die: but if you through the Spirit do mortify the deeds of the body--you shall live." Romans 8:13. They make provision (turn caterers) for the flesh (Romans 13:14). Such a person was the Emperor Heliogabalus. He so indulged the flesh that he never sat except among sweet flowers, mixed with amber and musk. He attired himself in purple, set with precious stones. He did not burn oil in his lamps—but a costly balsam brought from Arabia, very odoriferous. He bathed himself in perfumed water; he put his body to no other use—but to be a strainer for fine food and drink to run through.

The ungodly walk according to the flesh. If a drunken or unclean lust calls--they gratify it! They brand as cowards, all who dare not sin at the same rate as they do. These, instead of walking with God, walk contrary to him. Lust is the compass they sail by! Satan is their pilot--and hell the port they are bound for.

Use 2: Let us test whether we have this characteristic of the godly: Do we walk with God? That may be known:

1. By the way we walk in. It is a private, secluded way, in which only some few holy ones walk. Therefore it is called a "pathway" to distinguish it from the common road: "in the pathway thereof is no death" (Proverbs 12:28). "Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it." Matthew 7:13-14.

2. By a walk in the fear of God. "Enoch walked with God" (Gen. 5:22). The Chaldean version renders it, "he walked in the fear of the Lord." The godly are fearful of that which may displease God. "How then can I do this great wickedness--and sin against God!" (Gen. 39:9). This is not a base, servile fear—but:

(1) A fear springing from affection (Hos. 3:5). A child fears to offend his father out of the tender affection he has for him. This made holy Anselm say, "If sin were on one side and hell on the other--I would rather leap into hell than willingly offend my God."

(2) A fear joined with faith. "By faith Noah, moved with fear" (Heb. 11:7). Faith and fear go hand in hand. When the soul looks at God's holiness, he fears. When he looks at God's promises, he believes. A godly man trembles—yet trusts. Fear preserves reverence, faith preserves cheerfulness. Fear keeps the soul from lightness, faith keeps it from sadness. By this we may know whether we walk with God, if we walk "in the fear of God." We are fearful of infringing his laws, and forfeiting his love. It is a brand set upon the ungodly: "There is no fear of God before their eyes" (Romans 3:18). The godly fear--and do not offend (Psalm 4:4). The wicked offend--and do not fear (Jer. 5:23,24). Careless and dissolute walking will soon estrange God from us--and make him weary of our company: "what communion has light with darkness?" (2 Cor. 6:14).

Use 3: Let me persuade all who wish to be accounted godly, to get into Noah's walk. When the truth of grace is in the heart--the beauty of grace is seen in the walk! "Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!" 2 Corinthians 5:17

1. Walking with God is very pleasing to God. He who walks with God declares to the world, which company he loves most: "His fellowship is with the Father" (1 John 1:3). He counts those the sweetest hours which are spent with God. This is very pleasing and acceptable to God: "Enoch walked with God" (Gen. 5:24). And see how kindly God took this at Enoch's hand: "he had this testimony, that he pleased God" (Heb. 11:5).

2. Close walking with God will be a good means to entice and allure others to walk with him. The apostle exhorts wives so to walk, that the husbands might be won by their conduct (1 Pet. 3:1). Justin Martyr confessed that he became a Christian by observing the holy and innocent lives of the early saints.

3. Close walking with God would put to silence the adversaries of the truth (1 Pet. 2:15). Careless behavior puts a sword into wicked men's hands to wound piety. What a sad thing it is when it is said of professing Christians--that they are as proud, as covetous and as unjust as others! Will this not expose the ways of God to contempt? But holy and close walking would stop the mouths of sinners, so that they should not be able to speak against God's people without giving themselves the lie. Satan came to Christ and "found nothing in him" (John 14:30). What a confounding thing it will be to the wicked when holiness is the only thing they have to fasten on the godly as a crime. "We will never find any basis for charges against this man Daniel unless it has something to do with the law of his God" (Dan. 6:5).

4. Walking with God is a pleasant walk. The ways of wisdom are called pleasantness (Proverbs 3:17). Is the light not pleasant? "They shall walk, O Lord, in the light of your countenance" (Psalm 89:15). Walking with God is like walking among beds of spices, which send forth a fragrant perfume. This is what brings peace: "walking in the fear of the Lord, and in the comfort of the Holy Spirit" (Acts 9:31). While we walk with God, what sweet music the bird of conscience makes in our breast! "They shall sing in the ways of the Lord" (Psalm 138:5).

5. Walking with God is honorable. It is a credit for one of an inferior rank, to walk with a king. What greater dignity can be put upon a mortal man, than to converse with his Maker, and to walk with God every day?

6. Walking with God leads to rest: "There remains therefore a rest to the people of God" (Heb. 4:9). Those who walk with their sins shall never have rest: "they rest not day and night" (Rev. 4:8). But those who walk with God shall sit down in the kingdom of God (Luke 13:29); just as a weary traveler, when he comes home, sits down and rests. "To him who overcomes, I will grant to sit with me in my throne" (Rev. 3:21). A throne denotes honor, and sitting denotes rest.

7. Walking with God is the safest walking. Walking in the ways of sin, is like walking on the banks of a river. The sinner treads on the precipice of the bottomless pit, and if death gives him a jog, he tumbles in. But it is safe going in God's way: "Then shall you walk in your way safely" (Proverbs 3:23). He who walks with a guard walks safely. He who walks with God, shall have God's Spirit to guard him from sin, and God's angels to guard him from danger (Psalm 91:11).

8. Walking with God will make death sweet. It was Augustus' wish that he might have a euthanasia--a quiet, easy death without much pain. If anything makes our pillow easy at death it will be this, that we have walked with God in our lives. Do we think walking with God can do us any hurt? Did we ever hear any cry out on their deathbed--that they have been too holy, that they have prayed too much, or walked with God too much? No! That which has cut them to the heart has been this--that they have not walked more closely with God! They have wrung their hands, and torn their hair--to think that they have been so bewitched with the pleasures of the world. Close walking with God will make our enemy (death) be at peace with us. When King Ahasuerus could not sleep, he called for the book of records, and read it (Esther 6:1). So when the violence of sickness causes sleep to depart from our eyes, and we can call for conscience (that book of records) and find written in it, "On such a day we humbled our souls by fasting; on such a day our hearts melted in prayer; on such a day we had sweet communion with God"—what a reviving this will be! How we may look death in the face with comfort and say, "Lord, now take us up to you in heaven. Where we have so often been by affection--let us now be by fruition."

9. Walking with God is the best way to know the mind of God. Friends who walk together impart their secrets one to another: "The secret of the Lord is with those who fear him" (Psalm 25:14). Noah walked with God--and the Lord revealed a great secret to him—destroying the old world and saving him in the ark. Abraham walked with God, and God made him one of his privy council (Gen. 24:40): "Shall I hide from Abraham that thing which I do?" (Gen. 18:17). God sometimes sweetly unbosoms himself to the soul in prayer and in the holy supper, as Christ made himself known to the disciples in the breaking of bread (Luke 24:35).

10. They who walk with God shall never be wholly left by God. The Lord may withdraw for a time, to make his people cry after him the more—but he will not leave them altogether: "I hid my face from you for a moment; but with everlasting kindness will I have mercy on you" (Isaiah 54:8). God will not cast off any of his old acquaintance; he will not part with one who has kept him company. "Enoch walked with God: and he was not; for God took him" (Gen. 5:24). He took him up to heaven. As the Arabic renders it, "Enoch was lodged in the bosom of divine love."

Question: What may we do, to walk with God?

Answer 1: If you desire to walk with God--get off the old road of sin! He who would walk in a pleasant meadow--must turn off the road. The way of sin is full of travelers. There are so many travelers on this road, that hell, though it is of a great circumference, would gladly enlarge itself and make room for them (Isaiah 5:14). This way of sin seems pleasant--but the end is damnable. "I have", says the harlot, "perfumed my bed with myrrh, aloes and cinnamon" (Proverbs 7:17). See how with one sweet (the cinnamon) there were two bitters (myrrh and aloes). For that little sweet in sin at present there will be a far greater proportion of bitterness afterwards. Therefore get out of these briars. You cannot walk with God and sin: "what fellowship has righteousness with unrighteousness?" (2 Cor. 6:14).

Answer 2: If you wish to walk with God--get acquainted with him. "Acquaint now yourself with him" (Job 22:21). Know God in his attributes and promises. Strangers do not walk together.

Answer 3: If you desire to walk with God--get all differences removed. "Can two walk together, except they are agreed?" (Amos 3:3). This agreement and reconciliation is made by faith: "God presented him as a sacrifice of atonement, through faith in his blood" (Romans 3:25). When once we are friends, then we shall be called up to the top of the mount like Moses, and have this dignity conferred on us--to be the favorites of heaven and to forever walk with God.

Answer 4: If you desire to walk with God--get a liking for the ways of God. They are adorned with beauty (Proverbs 4:18);

they are sweetened with pleasure (Proverbs 3:17);

they are fenced with truth (Rev. 15:3);

they are accompanied with life (Acts 2:28);

they are lengthened with eternity (Hab. 3:6).

Be enamored with the way of piety--and you will soon walk in it.

Answer 5: If you desire to walk with God--take hold of his arm. Those who walk in their own strength will soon grow weary and tire. "I will go in the strength of the Lord God" (Psalm 71:16). We cannot walk with God, without God. Let us press him with his promise: "I will cause you to walk in my statutes" (Ezek. 36:27). If God takes us by the hand, then we shall "walk, and not faint" (Isaiah 40:31).

24. A Godly Man Strives to be an Instrument for Making Others Godly

He is not content to go to heaven alone, but wants to take others there. Spiders work only for themselves—but bees work for others. A godly man is both a diamond and a magnet—a diamond for the sparkling luster of grace, and a magnet for his attractiveness. He is always drawing others to embrace piety. Living things have a propagating virtue. Where piety lives in the heart, there will be an endeavor to propagate the life of grace in those we converse with: "My son, Onesimus, whom I have begotten in my bonds" (Philem. 10). Though God is the fountain of grace—yet the saints are the pipes which transmit the living streams to others.

This great effort for the conversion of souls proceeds:

1. From the nature of godliness

Grace is like fire--which assimilates and turns everything into its own nature. Where there is the fire of grace in the heart, it will endeavor to inflame others. Grace is a holy leaven, which will be seasoning and leavening others with divine principles. Paul would gladly have converted Agrippa—how he courted him with rhetoric! "King Agrippa, do you believe the prophets? I know you do" (Acts 26:27). His zeal and eloquence had almost captivated the king (v. 28). Then Agrippa said to Paul, "Do you think that in such a short time you can persuade me to be a Christian?"

2. From a spirit of compassion

Grace makes the heart tender. A godly man pities those who are in the gall of bitterness. He sees what a deadly cup is brewing for the wicked! They must, without repentance, be bound over to God's wrath! The fire which rained on Sodom was but a painted fire in comparison with hell fire. This is a fire with a vengeance: "Suffering the vengeance of eternal fire" (Jude 7). Now when a godly man sees Satan's captives ready to be damned, he strives to convert them from the error of their way: "Knowing the terror of the Lord, we persuade men" (2 Cor. 5:11).

3. From a holy zeal he has for Christ's glory

The glory of Christ is as dear to him as his own salvation. Therefore, that this may be promoted--he strives with the greatest effort to bring souls to Christ.

It is a glory to Christ, when multitudes are born to him. Every star adds a luster to the sky; every convert is a member added to Christ's body, and a jewel adorning his crown. Though Christ's glory cannot be increased, as he is God—yet as he is Mediator, it may. The more that are saved, the more Christ is exalted. Why else should the angels rejoice at the conversion of a sinner—but because Christ's glory now shines the more? (Luke 15:10)

Use 1: This excludes those who are spiritual eunuchs from the number of the godly. They do not strive to promote the salvation of others. "The one through whom no one else is born--is himself born unworthily."

1. If men loved Christ, they would try to draw as many as they could to him. He who loves his captain will persuade others to come under his banner. This unmasks the hypocrite. Though a hypocrite may make a show of grace himself—yet he never bothers to procure grace in others. He is without compassion. I may allude to the verse: "Let the dying die, and the perishing perish. Let those who are left eat one another's flesh" (Zech. 11:9). Let souls go to the devil, he cares not.

2. How far from being godly are those who instead of striving for grace in others, work to destroy all hopeful beginnings of grace in them! Instead of drawing them to Christ, they draw them from Christ. Their work is to poison and harm souls. This harming of souls occurs in three ways:

(1) By bad edicts. So Jeroboam made Israel sin (1 Kings 16:26). He forced them to idolatry.

(2) By bad examples. Examples speak louder than precepts—but principally the examples of great men are influential. Men placed on high, are like the "pillar of cloud." When that went, Israel went. If great men live sinfully, others will follow them.

(3) By bad company. The breath of sinners is infectious. They are like the dragon which "cast a flood out of his mouth" (Rev. 12:15). They cast a flood of oaths out of their mouths. Wicked tongues are set on fire by hell (Jas. 3:6). The sinner brings match and gunpowder--and the devil brings the fire! The wicked are forever setting snares and temptations before others, as the prophet speaks in another sense: "I set pots full of wine, and cups, and I said unto them--Drink" (Jer . 35:5). So the wicked set pots of wine before others and make them drink, until reason is stupefied and lust inflamed. These who make men proselytes to the devil--are prodigiously wicked. How sad will be the doom of those who, besides their own sins, have the blood of others to answer for!

3. If it is the sign of a godly man to promote grace in others--then how much more ought he to promote it in his near relations. A godly man will be careful that his children should know God. He would be very sad if any of his family should burn in hell. He labors to see Christ formed in those who are himself in another edition. Augustine says that his mother Monica travailed with greater care and pain for his spiritual than for his natural birth.

The time of childhood is the fittest time to be sowing seeds of piety in our children. "Who is it he is trying to teach? To whom is he explaining his message? To children weaned from their milk, to those just taken from the breast" (Isaiah 28:9). The wax, while it is soft and tender, will take any impression. Children, while they are young, will fear a reproof; when they are old, they will hate it.

(1) It is pleasing to God that our children should know him early in life. When you come into a garden, you love to pluck the young bud and smell it. God loves a saint in the bud. Of all the trees which the Lord could have chosen in a prophetic vision (Jer. 1:11), he chose the almond tree, which is one of the first of the trees to blossom. Such an almond tree is an early convert.

(2) By endeavoring to bring up our children in the fear of the Lord, we shall provide for God's glory when we are dead. A godly man should not only honor God while he lives—but do something that may promote God's glory when he is dead. If our children are seasoned with gracious principles, they will stand up in our place when we have gone, and will glorify God in their generation. A good piece of ground bears not only a fore-crop but an after-crop. He who is godly does not only bear God a good crop of obedience himself while he lives—but by training his child in the principles of piety, he bears God an after-crop when he is dead.

Use 2: Let all who have God's name placed on them, do what in them lies to advance piety in others. A knife touched with a magnet, will attract the needle. He whose heart is divinely touched with the magnet of God's Spirit, will endeavor to attract those who are near him to Christ. The heathen could say, "We are not born for ourselves only." The more excellent anything is, the more diffusive it is. In the body every member is diffusive: the eye conveys light; the head, spirits; the heart, blood. A Christian must not move altogether within his own circle—but seek the welfare of others. To be diffusively good makes us resemble God, whose sacred influence is universal.

And surely it will be no grief of heart, when conscience can witness for us that we have brought glory to God in this matter by working to fill heaven.

Not that this is in any way meritorious, or has any causal influence on our salvation. Christ's blood is the sole cause—but our promoting God's glory in the conversion of others--is a signal evidence of our salvation. As the rainbow is not a cause why God will not drown the world—but is a sign that he will not drown it; or as Rahab's scarlet thread hung out of the window (Joshua 2:18) was not a cause why she was exempted from destruction—but was a sign of her being exempted; just so, our building up others in the faith is not a cause why we are saved--but it is a symbol of our piety and a presage of our eternal felicity!

And thus I have shown the marks and characteristics of a godly man. If a person thus described is reputed a fanatic, then Abraham and Moses and David and Paul were fanatics, which I think none but atheists will dare to affirm!

Two Conclusions

Concerning the characteristic signs aforementioned, I shall lay down two conclusions:

1. These characteristics are a Christian's box of evidences

For as an impenitent sinner has the signs of reprobation on him, by which, as by so many spots and tokens, he may know he shall die, so whoever can show these happy signs of a godly man, may see the evidences of salvation in his soul, and may know he has "passed from death unto life" (John 5:24). He is as sure to go to heaven as if he were in heaven already. Such a person is undoubtedly a member of Christ—and if he should perish, then a member of Christ might perish.

These blessed characteristics may comfort a Christian under all worldly dejection and diabolical suggestions. Satan tempts a child of God with this—that he is a hypocrite and has no title to the land of promise. A Christian may pull out these evidences and challenge the devil to prove that any wicked man or hypocrite ever had such a good certificate to show for heaven. Satan may sooner prove himself a liar, than the saint a hypocrite.

2. Whoever has one of these characteristics in truth, has everything in embryo

Whoever has one link of a chain has the whole chain.

Objection: But may a child of God say, "Either I do not have all these characteristics or else they are so faintly stamped in me that I cannot discern them"?

Answer: To satisfy this scruple you must diligently observe the distinctions which the Scripture makes between Christians. It puts them into several classes and orders. Some are little children who have only recently begun breast-feeding on the gospel; others are young men who have grown up to more maturity of grace; others are fathers who are ready to take their degree of glory (1 John 2:12-14). Now, you who are only in the first rank or class may still have the vitals of godliness, as well as those who have arrived at a higher stature in Christ.

The Scripture speaks of the cedar and the bruised reed; the latter of which is as true a plant of the heavenly paradise, as the other. So the weakest ought not to be discouraged. Not all have these characteristics of godliness written in capital letters. If they are only faintly stamped on their souls, God can read the work of his Spirit there. Though the seal is only faintly set on the wax, it ratifies the will and gives a real conveyance of an estate. If there is found just some good thing towards the Lord (as it was said of Abijah), God will accept it (1 Kings 14:13).

An Exhortation to Godliness

Those who are still in their natural condition, who have never yet relished any sweetness in the things of God—let me beseech them, for the love of Christ, to strive to get these characteristics of the godly engraved on their hearts. Though godliness is the object of the world's scorn and hatred (as in Tertullian's days, the name of a Christian was a crime)—yet do not be ashamed to espouse godliness. Know that persecuted godliness is better than prosperous wickedness! What will all the world avail a man without godliness? To be learned and ungodly—is like a devil transformed into an angel of light; to be beautiful and ungodly—is like a lovely picture hung in an infected room; to be honorable in the world and ungodly—is like an ape in purple, or like that image which had a head of gold on feet of clay (Dan. 2:32,33). It is godliness which ennobles and consecrates the heart, making God and angels fall in love with it.

Strive for the reality of godliness. Do not rest in the common workings of God's Spirit. Do not think that it is enough to be intelligent and discursive. A man may discourse of piety to the admiration of others—yet not feel the sweetness of those things in his own soul. The lute gives a melodious sound to others—but does not at all feel the sound itself. Judas could make an elegant discourse about Christ—but did not feel virtue from him.

Do not rest in having your affections a little stirred. A hypocrite may have affections of sorrow like Ahab, or affections of desire like Balaam. These are slight and flashy, and do not amount to real godliness. Oh, strive to be like the king's daughter, "all glorious within!" (Psalm 45:13)

In order that I may persuade men to become godly, I shall lay down some forcible motives and arguments, and may the Lord make them like nails fastened by his Spirit.

A. Let men seriously weigh their misery while they remain in a state of ungodliness

It may make them run out of this Sodom. The misery of ungodly men appears in nine particulars:

1. They are in a state of spiritual death

"Dead in trespasses" (Eph. 2:1). Dead they must surely be, who are cut off from Christ, the principle of life. For as the body without the soul is dead, so is the soul without Christ. This spiritual death is visible in the effect. It bereaves men of their senses. Sinners have no sense of God in them: "Having lost all sensitivity" (Eph. 4:19). All their moral endowments, are only flowers strewn on a dead corpse, and what is hell but a sepulcher to bury the spiritually dead in?

2. Their offerings are polluted

Not only the ploughing of the wicked is sin, but the praying of the wicked is sin! "The sacrifice of the wicked is an abomination to the Lord" (Proverbs 15:8; 21:4). If the water is foul in the well—it cannot be clean in the bucket. If the heart is full of sin—the duties cannot be pure. What straits every ungodly person is in, if he does not come to the ordinance. If he does not come—he despises it; if he does come—he defiles it.

3. Those who live and die ungodly, have no right to the covenant of grace

"At that time you were without Christ, strangers from the covenants of promise" (Eph. 2:12). And to be outside covenant, is to be like anyone in the old world outside the ark. The covenant is the gospel charter, which is enriched with many glorious privileges. But who may plead the benefit of this covenant? Surely only those whose hearts are inlaid with grace. Read the charter: "A new heart also will I give you, and a new spirit will I put within you . . . I will be your God" (Ezek. 36:26,28). A person dying in his ungodliness has no more to do with the new covenant, than a ploughman has to do with the privileges of a city corporation.

God's writing always comes before his seal. "You are declared to be the epistle of Christ, written not with ink—but with the Spirit of the living God; not in tables of stone—but in fleshy tables of the heart" (2 Cor. 3:3). Here is a golden epistle: the writing is the work of faith; the tablet it is written on, is the heart; the finger that writes it is the Spirit. Now, after the Spirit's writing, comes the Spirit's sealing: "after you believed, you were sealed with the Holy Spirit" (Eph. 1:13). That is, you were sealed with an assurance of glory. What have ungodly men—those who have no writing—to do with the seal of the covenant?

4. The ungodly are spiritual fools

If a parent had a child who was very beautiful—but a fool, he would take little joy in him. The Scripture has dressed the sinner in a fool's coat and let me tell you—better be a fool void of reason, than a fool void of grace. This is the devil's fool, "Fools make a mock at sin" (Proverbs 14:9). Is not that man a fool who refuses a rich share? God offers Christ and salvation—but the sinner refuses this share: "Israel would not submit to me" (Psalm 81:11). Is not that man a fool who prefers a shiny penny before an inheritance? Is not that man a fool who tends his mortal part and neglects his angelic part, as if a man should paint the wall of his house and let the timber rot? Is not that man a fool who will feed the devil with his soul—like that emperor who fed his lion with pheasant? Is not that man a fool who lays a snare for himself (Proverbs 1:18); who consults his own shame (Hab. 2:10); who loves death (Proverbs 8:36)?

5. The ungodly are vile people

"I will make your grave; for you are vile" (Nah. 1:14). Sin makes men base; it blots their name; it taints their blood. "They are all together become filthy" (Psalm 14:3). In the Hebrew it is "they have become stinking." If you call wicked men ever so bad, you cannot call them worse than their name deserves: they are swine (Matt. 7:6); vipers (Matt. 3:7); devils (John 6:70). The wicked are dross and refuse (Psalm 119:119), and heaven is too pure to have any dross mingled with it.

6. Their temporal mercies are continued in judgment

The wicked may have health and estate, yes, more than heart can wish (Psalm 73:7)—but "their table is a snare" (Psalm 69:22). Sinners have their mercies with God's permission, but not with his love. The people of Israel would have been better without their quail, than to have had such sour sauce. The ungodly are usurpers; they lack a spiritual title to what they possess. Their good things are like cloth picked up at the draper's which is not paid for. Death will bring a sad reckoning at last.

7. Their temporal judgments are not removed in mercy

Pharaoh had ten arrows shot at him (ten plagues) and all those plagues were removed; but as his heart remained hard, those plagues were not removed in mercy. It was not a preservation—but a reservation. God reserved him as a signal monument of his justice, when he was drowned in the depths of the sea. God may reprieve men's lives, when he does not remit their sins. The wicked may have sparing mercy, but not saving mercy.

8. The ungodly, while they live, are exposed to the wrath of God

"He who believes not, the wrath of God abides on him" (John 3:36). Whoever lacks grace is like someone who lacks a pardon; every hour he is in fear of execution. How can a wicked man rejoice? Over his head hangs the sword of God's justice; and under him hell-fire burns.

9. The ungodly at death, must undergo God's fury and indignation

"The wicked shall be turned into hell" (Psalm 9:17). I have read of a lodestone in Ethiopia which has two corners. With one it attracts iron and with the other it repels it. So God has two hands: one of mercy and one of justice. With the one, he will draw the godly to heaven; with the other, he will thrust the sinner to hell.

And oh, how dreadful is that place! It is called a fiery lake (Rev. 20:15). That is, a lake to denote the many torments in hell; and a fiery lake to show the fierceness of the punishment. Strabo in his "Geography" mentions a lake in Galilee of such a pestiferous nature that it scalds off the skin of whatever is thrown into it. But alas, that lake is cool, compared with this fiery lake into which the damned are thrown. To demonstrate that this fire is terrible, there are two most pernicious qualities in it:

(1) It is sulphurous; it is mixed with brimstone (Rev. 21:8), which is unsavory and suffocating.

(2) It is inextinguishable: the wicked shall be choked in the flames, though not consumed: "And the devil was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night forever and ever" (Rev. 20:10). See the deplorable condition of all ungodly people! In the eternal world, they shall have a life which always dies, and a death which always lives. May this not frighten men off their sins and make them become godly, unless they are resolved to feel how hot hell-fire is?

B. What rare people the godly are

"The righteous is more excellent than his neighbor" (Proverbs 12:26). Like the flower of the sun, like the wine of Lebanon, like the sparkling on Aaron's breastplate, such is the oriental splendor of a person embellished with godliness. The excellence of the godly appears in seven particulars:

1. The godly are PRECIOUS

Therefore they are set apart for God: "know that the Lord has set apart him who is godly for himself" (Psalm 4:3). We set apart things that are precious. The godly are set apart as God's peculiar treasure (Psalm 135:4); as his garden of delight (Song 4:12); as his royal diadem (Isaiah 62:3). The godly are the excellent of the earth (Psalm 16:3), comparable to fine gold (Lam. 4:2); doubly refined (Zech. 13:9); they are the glory of creation (Isaiah 46:13.) Origen compares the saints to sapphires and crystal. God calls them his jewels (Mal. 3:17). They are jewels:

(1) For their value. Diamonds (says Pliny) were not known for a long time except among princes, and were hung on their diadems. God so values his people that he will give kingdoms for their ransom (Isaiah 43:3); He put his best Jewel (Christ) in pawn for them (John 3:16).

(2) For their luster. If one pearl of grace shines so brightly that it delights Christ's heart—"You have ravished my heart with one of your eyes" (Song 4:9), that is, one of your graces—then how illustrious are all the graces together in a constellation!

2. The godly are HONORABLE

"You have been honorable" (Isaiah 43:4). The godly are "a crown of glory in the hand of the Lord" (Isaiah 62:3). They are "plants of renown" (Ezek. 16:14). They are not only vessels of mercy but vessels of honor (2 Tim. 2:21). Aristotle calls honor the chief good thing. The godly are near akin to the blessed Trinity: they have the tutelage and guardianship of angels; they have "God's name written upon them" (Rev. 3:12) and "the Holy Spirit dwelling in them" (2 Tim. 1:14).

The godly are a sacred priesthood. The priesthood under the law was honorable. The king's daughter was wife to Jehoiada the priest (2 Chron. 22:11). It was a custom among the Egyptians to have their kings chosen from their priests. The saints are a divine priesthood to offer up spiritual sacrifices (1 Pet 2:9). They are co-heirs with Christ (Romans 8:17). They are kings (Rev. 1:6). Novarinus tells of an ancient king who invited a company of poor Christians and made them a great feast. On being asked why he showed so much respect to people of such poor birth and extraction, he told them, "These I must honor as the children of the most high God. They will be kings and princes with me in the eternal world."

The godly are in some sense higher than the angels. The angels are Christ's friends; these are his spouse. The angels are called morning stars (Job 38:7)—but the saints are clothed with the Sun of righteousness (Rev. 12:1). All men, says Chrysostom, are ambitious for honor. See, then, the honor of the godly! "Wisdom is supreme; therefore get wisdom. Though it cost all you have, get understanding. Esteem her, and she will exalt you; embrace her, and she will honor you." (Proverbs 4:7,8). The trophies of the saints' renown, will be erected in the eternal world.

3. The godly are LOVED by God

"The excellency of Jacob, whom he loved" (Psalm 47:4). A holy heart is the garden where God plants the flower of his love. God's love to his people is an ancient love, it dates from eternity (Eph. 1:4). He loves them with a choice, distinguishing love; they are the "dearly beloved of his soul" (Jer. 12:7). The men of the world have bounty dropping from God's fingers—but the godly have love dropping from God's heart. He gives to one, a golden cup—to the other, a golden kiss. He loves the godly as he loves Christ (John 17:26). It is the same love in kind, though not in degree. Here the saints merely sip God's love; in heaven they shall drink of rivers of pleasure (Psalm 36:8). The love of God to His people is permanent. Death may take their life away from them—but not God's love: "I have loved you with an everlasting love; I have drawn you with loving-kindness" (Jer. 31:3).

4. The godly are PRUDENT people

They have good insight and foresight:

(1) They have good INSIGHT. "He who is spiritual judges all things" (1 Cor. 2:15). The godly have insight into people and things. They have insight into people, because they have the anointing of God, and by a spirit of discerning they can see some differences between the precious and the vile (Jer. 15:19). God's people are not censorious—but they are judicious. They can see a foul heart—through a naked breast and a painted face. They can see a revengeful spirit—through a bitter tongue. They can guess at the tree—by the fruit (Matt. 12:33). They can see the plague tokens of sin appearing in the wicked, which makes them leave the tents of those sinners (Numb. 16:26).

The godly have insight into things mysterious. They can see much of the mystery of their own hearts. Take the greatest politician who understands the mysteries of state—he still does not understand the mystery of his own heart. You will sometimes hear him swear that his heart is good—but a child of God sees much heart corruption (1 Kings 8:38). Though some flowers of grace grow there, he still sees how fast the weeds of sin grow, and is therefore continually weeding his heart by repentance and mortification.

The godly can discern the mystery of the times: "The children of Issachar were men who had understanding of the times" (1 Chron. 12:32). The godly can see when an age runs to seed—when God's name is dishonored, his messengers despised, his gospel eclipsed. The people of God strive to keep their garments pure (Rev. 16:15). Their care is that the times may not be the worse because of them; nor they the worse because of the times.

The godly understand the mystery of living by faith: "The just shall live by faith" (Heb. 10:38). They can trust God's heart—where they cannot trace his hand. They can get comfort out of a promise, as Moses got water out of the rock (Exod. 17:6). "Even though the fig trees have no blossoms, and there are no grapes on the vine; even though the olive crop fails, and the fields lie empty and barren; even though the flocks die in the fields, and the cattle barns are empty, yet I will rejoice in the Lord! I will be joyful in the God of my salvation" (Hab. 3:17,18).

(2) They have good FORESIGHT. They foresee the evil of a temptation: "we are not ignorant of his devices" (2 Cor. 2:11). The wicked swallow temptations like pills, and when it is too late, feel these pills afflict their conscience. But the godly foresee a temptation, and will not come near. They see a snake under the beautiful flowers! They know that Satan's kindness—is craftiness!

The godly foresee temporal dangers: "A prudent man foresees the evil, and hides himself" (Proverbs 22:3). The people of God see when the cloud of wrath is ready to drop on a nation, and they get into their rooms (Isaiah 26:20)—the attributes and promises of God; and into the clefts of the rocks—the bleeding wounds of Christ—and hide themselves. Well therefore, may they be baptized with the name of wise virgins.

5. The godly are the bulwark of a nation

The godly are the pillars to keep a city and nation from falling; they stave off judgment from a land. It was said of old, that so long as Hector lived, Troy could not be demolished. God could do nothing to Sodom—until Lot had gone out of it (Gen. 19:22). Golden Christians are bronze walls. The Lord would soon execute judgment in the world—were it not for the sake of a few pious people. Would God preserve the world only for drunkards and swearers? He would soon sink the ship—but for the fact that some of his elect are in it. Yet such is the indiscretion of men that they injure the saints and count as burdens, those who are the chief blessings (Isaiah 19:24).

6. The godly are of a BRAVE, heroic spirit

"My servant Caleb, because he had another spirit" (Numb. 14:24). An excellent spirit was found in Daniel (Dan. 5:12). The godly hate that which is base and sordid. They will not enrich their purses by enslaving their consciences. They are noble and courageous in God's cause: "the righteous are bold as a lion" (Proverbs 28.1). The saints live in accordance with their high birth: they yearn for God's love; they aspire to glory; they set their feet where worldly men set their heart; they display the banner of the gospel, lifting up Christ's name and interest in the world.

7. The godly are HAPPY people

King Balak sent to curse the people of God—but the Lord would not allow it. "God said unto Balaam, You shall not curse the people: for they are blessed" (Numb. 22:12). And Moses afterwards records it as a memorable thing that God turned the king's intended curse into a blessing: "the Lord your God turned the curse into a blessing unto you" (Deut. 23:5). Those who are always on the strongest side must of necessity be happy: "The Lord is on my side" (Psalm 118:6). They are happy—who have all conditions sanctified to them (Romans 8:28), who are crowned with peace while they live (Psalm 119:165) and with glory when they die (Psalm 73:24). And may this not tempt everyone to become godly? "Happy are you, O Israel: a people saved by the Lord!" (Deut. 33:29).

C. To strive for godliness is most rational

1. It is the highest act of reason, to become a Christian

If, while he remains in nature's soil, he is poisoned with sin—no more actually fit for communion with God than a toad is fit to be made an angel—then it is very consonant to reason that he should strive for a change.

2. It is rational because this change is for the better

"Now are you light in the Lord" (Eph. 5:8). Will not anyone be willing to exchange a dark prison—for a king's palace? Will he not exchange his brass—for gold? You who become godly change for the better: you change your pride—for humility; you change your uncleanness—for holiness. You change a lust that will damn you—for a Christ who will save you. If men were not besotted, if their fall had not knocked their brains out—they would see that it is the most rational thing in the world to become godly.

D. The excellence of godliness

The excellence of godliness appears in several ways:

1. Godliness is our spiritual beauty

"The beauties of holiness" (Psalm 110:3). Godliness is to the soul, what the light is to the world—to illustrate and adorn it. It is not greatness which approves us in God's eye—but goodness. What is the beauty of the angels—but their sanctity? Godliness is the intricate embroidery and workmanship of the Holy Spirit. A soul furnished with godliness is filled with beauty, it is enameled with purity. This is the clothing of wrought gold which makes the King of heaven fall in love with us. Were there no excellence in holiness, the hypocrite would never try to paint it. Godliness sheds a glory and luster on the saints. What are the graces—but the golden feathers in which Christ's dove shines! (Psalm 68:13)

2. Godliness is our defense

Grace is called "the armor of light" (Romans 13:12). It is light for beauty, and armor for defense. A Christian has armor of God's making, which cannot be shot through. He has the shield of faith, the helmet of hope, the breastplate of righteousness. This armor defends against the assaults of temptation, and the terror of hell.

3. Godliness breeds solid peace

"Great peace have those who love your law" (Psalm 119:165). Godliness composes the heart, making it quiet and calm like the upper region, where there are no winds and tempests. How can that heart be unquiet—where the Prince of Peace dwells? "Christ in you" (Col. 1:27). A holy heart may be compared to the doors of Solomon's temple, which were made of olive tree, carved with open flowers (1 Kings 6:32). The olive of peace and the open flowers of joy are in that heart.

"I have spoken these things to you so that My joy may be in you and your joy may be complete." John 15:11. Godliness does not destroy a Christian's joy—but refines it. His rose is without prickles, his wine without froth. He who is a favorite of heaven must of necessity be full of joy and peace. He may truly sing a sonnet to his soul and say, "Soul, take your ease" (Luke 12:19). King Ptolemy asked someone how he might be at rest when he dreamed. He replied, "Let piety be the scope of all your actions." If anyone should ask me how he should be at rest when he is awake, I would return a similar answer: "Let his soul be inlaid with godliness."

4. Godliness is the best trade we can engage in

It brings profit. Wicked men say, "It is vain to serve God; and what profit is it?" (Mal. 3:14). To be sure, there is no profit in sin: "Treasures of wickedness profit nothing" (Proverbs 10:2). But godliness is profitable (1 Tim. 4:8). It is like digging in a gold mine, where there is gain, as well as toil. Godliness makes God himself our portion: "The Lord is the portion of my inheritance" (Psalm 16:5). If God is our portion—all our estate lies in jewels! Where God gives himself, he gives everything else. Whoever has the castle, has all the royalties belonging to it. God is a portion that can be neither spent nor lost. "God is the strength of my heart and my portion forever!" (Psalm 73:26). Thus we see that godliness is a thriving trade.

And as godliness brings profit with it, so it is profitable "for all things" (1 Tim. 4:8). What else is profitable, besides godliness? Food will not give a man wisdom; gold will not give him health; honor will not give him beauty. But godliness is useful for all things: it fences off all troubles; it supplies all needs; it makes soul and body completely happy.

5. Godliness is an enduring substance

It knows no fall of the leaf. All worldly delights have a death's-head set on them. They are only shadows and they are fleeting. Earthly comforts are like Paul's friends, who took him to the ship and left him there (Acts 20:38). So these will bring a man to his grave and then take their farewell. But godliness is a possession we cannot be robbed of. It runs parallel with eternity. Force cannot weaken it; age cannot wither it. It outbraves sufferings; it outlives death (Proverbs 10:2). Death may pluck the stalk of the body—but the flower of grace is not hurt.

6. Godliness is so excellent that the worst men would like to have it, after they die

Though at present godliness is despised and under a cloud—yet at death all would like to be godly. A philosopher asked a young man whether he would like to be rich Croesus or virtuous Socrates. He answered that he would like to live with Croesus—and die with Socrates. So men would like to live with the wicked in pleasure—but die with the godly: "Let me die the death of the righteous, and let my last end be like his!" (Numb. 23:10). If, then, godliness is so desirable at death, why should we not pursue it now?

E. There are only a few godly people

They are like the gleanings after vintage. Most receive the mark of the beast (Rev. 13:17). The devil keeps open house for all comers, and he is never without guests. This may prevail with us to be godly. If the number of the saints is so small, how we should strive to be found among these pearls! "But a remnant shall be saved" (Romans 9:27). It is better to go to heaven with the few—than to hell in the crowd! Christ's flock is a little one. "Don't be afraid, little flock, because your Father delights to give you the kingdom!" Luke 12:32

F. Consider how vain and contemptible other things are, which people void of godliness, busy themselves about

Men are taken up with the things of this life, and "what profit has he who has labored for the wind?" (Eccles. 5:16). Can the wind fill? What is gold but dust (Amos 2:7), which will sooner choke than satisfy? Pull off the mask of the most beautiful thing under the sun—and look what is inside. There is care and vexation! And the greatest care is still to come—and that is to give account to God. Worldly joys are as fleeting as a bubble floating down the stream.

But godliness has real worth in it. If you speak of true honor, it is to be born of God; if of true valor, it is to fight the good fight of faith; if of true delight, it is to have joy in the Holy Spirit. Oh, then, espouse godliness! Here reality is to be had. Of other things we may say, "They comfort in vain!" (Zech. 10:2)

Prescribing some HELPS to Godliness

Question: But what shall we do, that we may be godly?

Answer: I shall briefly lay down some rules or helps to godliness.

1. Be diligent in the use of all MEANS that may promote godliness. "Strive to enter in at the strait gate" (Luke 13:24). What is purpose, without pursuit? When you have made your estimate of godliness, pursue those means which are most expedient for obtaining it.

2. Take heed of the WORLD. It is hard for a clod of dust—to become a star. "Love not the world" (1 John 2:15). Many would like to be godly—but the honors and profits of the world divert them. Where the world fills both head and heart—there is no room for Christ. He whose mind is rooted in the earth, is likely enough to deride godliness. When our Savior was preaching against sin, "the Pharisees, who were covetous, derided him" (Luke 16:14). The world eats the heart out of godliness, as the ivy eats the heart out of the oak. The world kills with her golden darts!

3. Accustom yourselves to holy THOUGHTS. Serious meditation represents everything in its true color. It shows the evil of sin, and the luster of grace. By holy thoughts, the head grows clearer and the heart better: "I thought on my ways, and turned my feet unto your testimonies" (Psalm 119:59). If men would step aside a little out of the noise and hurry of business, and spend only half-an-hour every day thinking about their souls and eternity, it would produce a wonderful alteration in them!

4. Watch your HEARTS. This was Christ's watchword to his disciples: "Watch, therefore" (Matt. 24:42). The heart will incline us to sin, before we are aware. A subtle heart needs a watchful eye. Watch your thoughts, your affections. The heart has a thousand doors to run out from. Oh, keep close watch on your souls! Stand continually on your watch-towers (Hab. 2:1). When you have prayed against sin, watch against temptation. Most wickedness in the world is committed for lack of watchfulness. Watchfulness maintains godliness. It is the edging which keeps piety from fraying.

5. Make spending your TIME a matter of conscience. "Redeeming the time" (Eph. 5:16). Many people fool away their time, some in idle visits, others in recreations and pleasures which secretly bewitch the heart and take it away from better things. What are our golden hours for—but to attend to our souls? Time misspent is not time lived—but time lost! Time is a precious commodity. A piece of wax in itself is not worth much—but when it is affixed to the label of a will and conveys an estate, it is of great value. Thus, time simply in itself is not so considerable—but as salvation is to be worked out in it, and a conveyance of heaven depends on using it well—it is of infinite concern!

6. Think of your SHORT STAY in the world. "We are here for only a moment, visitors and strangers in the land as our ancestors were before us. Our days on earth are like a shadow, gone so soon without a trace!" (1 Chron. 29:15). There is only a span between the cradle and the grave. Solomon says there is a time to be born and a time to die (Eccles. 3:2)—but mentions no time of living—as if that were so short it was not worth naming! Time, when it has once gone, cannot be recalled. "My life passes more swiftly than a runner. It flees away, filled with tragedy. It disappears like a swift boat, like an eagle that swoops down on its prey." Job 9:25-26. This Scripture compares time to a flying eagle. Yet time differs from the eagle in this: the eagle flies forward and then back again--but time has wings only to fly forward --it never returns! "Time flies irrevocably."

The serious thoughts of our short stay here would be a great means of promoting godliness. What if death should come before we are ready? What if our life should breathe out before God's Spirit has breathed in? Whoever considers how flitting and winged his life is—will hasten his repentance!

7. Make this maxim your own—that godliness is the purpose of your creation. God never sent men into the world only to eat and drink and put on fine clothes—but that they might "Serve him in holiness and righteousness" (Luke 1:74,75). God made the world only as a dressing room—to dress our souls in. He sent us here on the grand errand of godliness. Should nothing but the body (the brutish part) be looked after, this would be basely to degenerate, yes, to invert and frustrate the very purpose of our being!

8. Be often among the godly. They are the salt of the earth—and will help to season you. Their counsel may direct you; their prayers may enliven you. Such holy sparks may be thrown into your breasts as may kindle devotion in you. It is good to be among the saints, to learn the trade of godliness: "He who walks with wise men shall be wise" (Proverbs 13:20).

An Exhortation to PERSEVERE in godliness

Those who wear the mantle of godliness—and in the judgment of others are looked upon as godly—let me exhort you to persevere: "Let us hold fast the profession of our faith" (Heb. 10:23). This is a seasonable exhortation in these times—when the devil's agents are abroad, whose whole work is to unsettle people and make them fall away from that former strictness in piety which they have professed.

1. It is much to be lamented—to see professing Christians wavering in religion. How many we see unresolved and unsteady, like Reuben, "unstable as water" (Gen. 49:4). These the apostle rightly compares to "waves of the sea . . . and wandering stars" (Jude 13). They are not fixed in the principles of godliness. Beza writes of one Bolsechus, that "his religion changed like the moon." Such were the Ebionites, who kept both the Jewish and the Christian Sabbath. Many professors are like the river Euripus, ebbing and flowing in matters of piety. They are like reeds bending every way, either to the Mass or to the Koran. They are like the planet Mercury, which constantly varies, and is seldom constant in its motion. When men think of heaven and the recompense of reward, then they want to be godly—but when they think of persecution, then they are like the Jews who deserted Christ and "walked no more with him" (John 6:66). If men's faces altered as fast as their opinions—we would not recognize them! To be thus vacillating and wavering in religion, argues lightness of thought. Feathers are blown in every direction, and so are feathery professors.

2. It is much to be lamented—to see professing Christians falling from that godliness which once they seemed to have. They have turned to worldliness and wantonness. The very mantle of their profession has fallen off; and indeed, if they were not fixed stars—it is no wonder to see them as falling stars. This spiritual epilepsy, or falling sickness, was never more rife.

It is a dreadful sin for men to fall from that godliness, which they once seemed to have. Chrysostom says, "Apostates are worse than those who are openly wicked. They give godliness a bad name." "The apostate", says Tertullian, "Seems to put God and Satan in the balance, and having weighed both their services, prefers the devil's service, and proclaims him to be the best master!" In that respect the apostate is said to put Christ to open shame (Heb. 6:6).

This will be bitter in the end (Heb. 10:38). What a worm, the apostate Spira felt in his conscience! In what horror of mind did the apostate Stephen Gardiner cry out upon his deathbed—that with Peter, he had denied his Master! But he had not repented with Peter!

That we may be steadfast in godliness and persevere, let us do two things:

1. Let us TAKE HEED of those things which will make us by degrees fall away from our profession. Let us:

(1) Beware of COVETOUSNESS. "Men shall be covetous . . . having a form of godliness—but denying the power" (2 Tim. 3:2,5). One of Christ's own apostles was caught with this silver bait! Covetousness will make a man betray a good cause, and make shipwreck of a good conscience. I have read of some in the time of the Emperor Valens, who denied the Christian faith to prevent the confiscation of their goods.

(2) Beware of UNBELIEF. "Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God" (Heb. 3:12). There is no evil like an evil heart; no evil heart like an unbelieving heart. Why so? It makes men depart from the blessed God. He who does not believe God's mercy—will not dread his justice. Unbelief is the nurse of apostasy; therefore unbelieving and unstable go together: "they believed not in God . . . they turned back and tempted God" (Psalm 78:22,41).

(3) Take heed of COWARDICE. He who is afraid to be godly, must surely be evil: "The fear of man brings a snare" (Proverbs 29:25). They who fear danger more than sin—will commit sin to avoid danger! Origen, out of fear of persecution, offered incense to the idol. Aristotle says, "The reason why the chameleon turns so many colors, is through excessive fear." Fear will make men change their religion, as often as the chameleon does her color! Christian, you who have made a profession of godliness so long, and others have noted you for a saint in their calendar, why do you fear and begin to shrink back? The cause which you have embarked on is good; you are fighting against sin; you have a good Captain who is marching before you: Christ, "the captain of your salvation" (Heb. 2:10).

What is it, that you fear? Is it loss of liberty? What is liberty worth, when conscience is in bonds? It is better to lose your liberty and keep your peace—than to lose your peace and keep your liberty. Is it loss of estate? Do you say, like Amaziah, "What should I do about the silver I paid?" (2 Chron. 25:9) I would answer with the prophet, "The Lord can give you much more than this" (v. 10). He has promised you "an hundredfold" in this life—and if that is nothing, he will give you life everlasting (Matt. 19:29).

2. Let us use all MEANS for perseverance

(1) Strive for a real work of grace in your soul. Grace is the best fortification: "it is a good thing that the heart be established with grace" (Heb. 13:9).

Question: What is this real work of grace?

Answer: It consists in two things:

1. Grace lies in a heart-humbling work. The thorn of sin pricked Paul's conscience: "Sin revived, and I died" (Romans 7:9). Though some are less humbled than others—as some bring forth children with less pangs—yet all have pangs.

2. Grace lies in a heart-changing work. "But you are washed—but you are sanctified" (1 Cor. 6:11). A man is so changed as if another soul lived in the same body! If ever you would hold out in the ways of God, get this vital principle of grace. Why do men change their religion—but because their hearts were never changed? They do not fall away from grace—but for lack of grace.

(2) Be deliberate and judicious. Weigh things well in the balance: "Who of you, wanting to build a tower, doesn't first sit down and calculate the cost to see if he has enough to complete it?" (Luke 14:28). Think to yourselves, what it will cost you to be godly. You must expect the hatred of the world (John 15:19). The wicked hate the godly for their piety. It is strange that they should do so. Do we hate a flower because it is sweet? The godly are hated for the perfume of their graces. Is a virgin hated for her beauty? The wicked hate the godly for the beauty of holiness which shines in them. Secret hatred will break forth into open violence (2 Tim. 3:12). Christians must count the cost before they build. Why are people so hasty in abandoning religion—if not because they were so hasty in taking it up?

(3) Get a clear, distinct knowledge of God. Know the love of the Father, the merit of the Son, the efficacy of the Holy Spirit. Those who do not know God aright, will by degrees renounce their profession. The Samaritans sometimes sided with the Jews, when they were in favor. Afterwards they disclaimed all kindred with the Jews, when they were persecuted by Antiochus. And no wonder they shuffled so in their religion, if you consider what Christ said of the Samaritans, "You Samaritans worship what you do not know!" (John 4:22). They were enveloped by ignorance. Blind men are apt to fall, and so are those who are blinded in their minds.

(4) Enter on it purely out of choice. "I have chosen the way of truth" (Psalm 119:30). Espouse godliness for its own worth. Whoever wishes to persevere must rather choose godliness with reproach—than sin with all its worldly pomp. Whoever takes up religion for fear—will lay it down again for fear. Whoever embraces godliness for gain—will desert it when the jewels of promotion are pulled off. Do not be godly from worldly design—but from pious choice.

(5) Strive for sincerity. This will be a golden pillar to support you. A tree that is hollow, must of necessity be blown down. The hypocrite sets up in the trade of religion—but he will soon break: "their heart was not right with him, neither were they steadfast" (Psalm 78:37). Judas was first a sly hypocrite and then a traitor. If a piece of copper is gilded, the gilding will wash off. Nothing will hold out but sincerity: "May integrity and honesty protect me, for I put my hope in you" (Psalm 25:21). How many storms was Job in! Not only Satan—but God himself set on him (Job 7:20), which was enough to have made him desist from being godly. Yet Job stood fast—because he stood upright: "My righteousness I hold fast, and will not let it go; my heart shall not reproach me as long as I live" (Job 27:6). Those colors hold best, which are fixed in oils. If we wish to have our profession hold its color, it must be fixed in the oil of sincerity.

(6) Hold up the life and fervor of duty. "Fervent in spirit, serving the Lord" (Romans 12:11). We put coals on the fire to keep it from going out. When Christians grow into a dull formality, they begin to be dispirited, and by degrees abate in their godliness. No one is so fit to make an apostate—as a lukewarm professing Christian.

(7) Exercise great self-denial. "If anyone would come after me, he must deny himself and take up his cross daily and follow me. (Luke 9:23). Self-ease, self-ends, whatever comes in competition with (or stands in opposition to) Christ's glory and interest—must be denied! Self is the great snare; self-love undermines the power of godliness. The young man in the Gospel might have followed Christ—but something of self hindered (Matt. 19:20-22). Self-love is self-hatred. The man who cannot get beyond himself—will never get to heaven.

(8) Preserve a holy watchfulness over your hearts. The man who has gunpowder in his house, fears lest it should catch fire and explode. Sin in the heart is like gunpowder; it may make us fear lest a spark of temptation should fall on us and blow us up. There are two things which may make us always watchful of our hearts: the deceits of our hearts and the lusts of our hearts. When Peter was afraid that he should sink and cried to Christ, "Lord, save me", then Christ took him by the hand and helped him (Matt. 14:30,31); but when Peter grew confident and thought he could stand alone, then Christ allowed him to fall. Oh, let us be suspicious of ourselves and in a holy sense "clothe ourselves with trembling" (Ezek. 26:16).

(9) Strive for assurance. "Give diligence to make your calling and election sure" (2 Pet. 1:10). The man who is sure that God is his God, is like a castle built on a rock—all the powers of hell cannot shake him. How can that man be constant in piety—who is at a loss about his spiritual estate, and does not know whether he has grace or not? It will be a difficult matter for a man to die for Christ, if he does not know that Christ has died for him. Assurance establishes a Christian in shaking times. He who has the Spirit of God bearing witness to his heart is the most likely to bear witness to the truth (Romans 8:16). Oh, give diligence! Be much in prayer, reading, holy conversation. These things are the oil, without which the lamp of assurance will not shine.

(10) Lay hold of God's strength. God is called the Strength of Israel (1 Sam. 15:29). It is in his strength that we stand, more than our own. The child is safest in the father's hands. It is not our holding God—but his holding us—which preserves us. A little boat tied fast to a rock is safe, and so are we, when we are tied to the "rock of ages."

MOTIVES to Persevere in Godliness

So that I may encourage Christians to persevere in the profession of godliness, I shall propose these four considerations:

1. It is the glory and crown of a Christian to be grey-headed in godliness

"Mnason of Cyprus, an old disciple" (Acts 21:16). What an honor it is to see a Christian's garments red with blood—yet his conscience pure white and his graces green and flourishing!

2. How sinners persevere in their sins!

They are settled on their lees (Zeph. 1:12). The judgments of God will not deter or remove them. They say to their sin, as Ruth said to Naomi, "Where you go, I will go . . . the Lord do so to me, and more also, if anything but death parts you and me" (Ruth 1:16,17). So nothing shall part men from their sins. Oh, what a shame it is that the wicked should be fixed in evil—and we unfixed in good; that they should be more constant in the devil's service—than we are in Christ's service!

3. Our perseverance in godliness may be a means of confirming others

Cyprian's hearers followed him to the place of his suffering, and when they saw his steadfastness in the faith, they cried out, "Let us also die with our holy pastor!" "Many of the brethren, waxing confident by my bonds, are much more bold to speak the word" (Phil. 1:14). Paul's zeal and constancy animated the onlookers. His prison chains made converts in Nero's court—and two of those converts were afterwards martyrs, as history relates.

4. We shall lose nothing by our perseverance in godliness

There are eight glorious promises which God has entailed on the persevering saints:

(1) "Be faithful, even to the point of death, and I will give you the crown of life." (Rev. 2:10). Christian, you may lose the breath of life, but not the crown of life.

(2) "To him who overcomes, I will give the right to eat from the tree of life, which is in the paradise of God" (Rev. 2:7). This tree of life is the Lord Jesus. This tree infuses life—and prevents death. The day we eat of this tree—our eyes shall indeed be opened to see God!

(3) "To him who overcomes, I will give some of the hidden manna. I will also give him a white stone with a new name written on it, known only to him who receives it." (Rev. 2:17). This promise consists of three branches:

(a) "I will give to eat of the hidden manna." This is mysterious. It signifies the love of God—which is manna for sweetness and hidden for its rarity.

(b) "I will give him a white stone", that is, absolution. "It may be called a precious stone," says Jerome.

(c) "And in the stone anew name", that is, adoption. He shall be reputed an heir of heaven, and no one can know it, except the one who has the privy seal of the Spirit to assure him of it.

(4) "He who overcomes will, like them, be dressed in white. I will never blot out his name from the book of life, but will acknowledge his name before my Father and his angels" (Rev. 3:5). The persevering saint shall be clothed in white. This is an emblem of joy (Eccles. 9:8). He shall put off his mourning clothes, and be clothed in the white robe of glory.

"I will never blot out his name from the book of life." God will blot a believer's sins out—but he will not blot his name out. The book of God's decree has no errata in it.

"But I will acknowledge his name." If anyone has owned Christ on earth and worn his colors when it was death to wear them, Christ will not be ashamed of him—but will acknowledge his name before his Father and the holy angels. Oh, what a comfort and honor it will be to have a good look from Christ, at the last day! More—to have Christ own us by name and say, "These were those who stood up for my truth and kept their garments pure, in a defiling age. These shall walk with me in white, for they are worthy."

(5) "Him who overcomes I will make a pillar in the temple of my God. Never again will he leave it. I will write on him the name of my God and the name of the city of my God, the new Jerusalem, which is coming down out of heaven from my God; and I will also write on him my new name." (Rev. 3:12). There are many excellent things couched in this promise:

"I will make him a pillar in the temple of my God." The hypocrite is a reed shaken by the wind—but the conquering saint shall be a glorious pillar, a pillar of strength and a pillar in the temple for sanctity.

"Never again will he leave it." I understand this of a glorified state. "Never again will he leave it," that is, after he has overcome, he shall not go out to the wars any more. He shall never have any more sin or temptation to conflict with. No more noise of drum or cannon shall be heard—but having won the field, the believer shall now stay at home and divide the spoil.

"And I will write upon him the name of my God", that is, he shall be openly acknowledged as my child, just as the Son bears his Father's name. How honorable that saint must be, who has God's own name written on him!

"And I will write upon him the name of the city of my God", that is, he shall be enrolled as a citizen of the Jerusalem above. He shall be made free in the angelic society.

(6) "To him who overcomes and does my will to the end, I will give authority over the nations" (Rev. 2:26). This may have a double mystery. Either it may be understood of the saints living on earth: they shall have power over the nations; their zeal and patience shall overpower the adversaries of truth (Acts 6:10); or, principally, it may be understood of the saints triumphing in heaven. They shall have power over the nations: they shall share with Christ in some of his power; they shall join with him in judging the world in the last days: "the saints shall judge the world" (1 Cor. 6:2).

(7) "To him who overcomes, I will give the right to sit with me on my throne" (Rev. 3:21):

(a) Here is, first, the saints' dignity: they shall sit upon the throne.

(b) Their safety: they shall sit with Christ. Christ holds them fast and no one shall pluck them off his throne. The saints may be turned out of their houses—but they cannot be turned out of Christ's throne! Men may as well pluck a star out of the sky—as a saint out of the throne!

(8) "I will give him the morning star" (Rev. 2:28). Though the saints may be sullied with reproach in this life, though they may be termed factious and disloyal—Paul himself suffered trouble, in the opinion of some, as an evildoer (2 Tim. 2:9)—yet God will bring forth the saints' righteousness as the light, and they shall shine like the morning star, which is brighter than the rest. "I will give him the morning star." This morning star is meant of Christ, as if Christ had said, "I will give the persevering saint some of my beauty; I will put some of my splendid rays on him; he shall have the nearest degree of glory to me, as the morning star is nearest the sun!

Oh, what soul-ravishing promises there are here! Who would not persevere in godliness! Whoever is not affected by these promises is either a stone or a brute.

COUNSEL for the Godly

Let me, in the next place, direct myself to those who have a real work of godliness in their hearts, and I would speak to them by way of:

1. Caution.

2. Counsel.

3. Comfort.

1. By way of CAUTION

Do not blur these characteristics of grace in your souls. Though God's children cannot quite deface their graces—yet they may disfigure them. Too much carnal liberty may weaken their evidences, and so dim their luster that they cannot be read. These characteristics of the godly are precious things. Gold and diamonds cannot be compared with them. Oh, keep them well written in your hearts and they will be so many living comforts in a dying hour. It will not frighten a Christian to have all the signs of death in his body, when he can see all the signs of grace in his soul. He will say with Simeon, "Lord, now let you your servant depart in peace" (Luke 2:29).

2. By way of COUNSEL

You who are enriched with the treasures of godliness—bless God for it! This flower does not grow in nature's garden! You had enlisted yourselves under the devil and taken pay on his side, fighting against your own happiness—and then God came with converting grace and put forth a loving and gentle violence, causing you to espouse his cause against Satan! You had lain many years soaking in wickedness, as if you had been parboiled for hell—and then God laid you steeping in Christ's blood and breathed holiness into your heart! Oh, what cause you have to write yourselves down—as eternal debtors to free grace! He who does not give God the praise for his grace denies that God is its author. Oh, acknowledge the sovereign love of God! Admire distinguishing mercy! Set the crown of your praise—on the head of free grace! If we are to be thankful for the fruits of the earth, how much more for the fruits of the Spirit. It is good that there is an eternity coming, when the saints shall triumph in God and make his praise glorious!

3. By way of COMFORT

You who have only the least grain of godliness in sincerity, let me give you rich consolation: Jesus Christ will not discourage the weakest grace, but will nourish and preserve it to eternity. Grace which has only newly budded shall, by the beams of the Sun of righteousness, be prepared and ripened for glory. This I shall speak about more fully in the next chapter.

COMFORT to the Godly

"A bruised reed he will not break, and a smoldering wick he will not snuff out, till he leads justice to victory." Matthew 12:20

This text is spoken prophetically of Christ. He will not crow over the infirmities of his people; he will not crush grace in its infancy. I begin with the first, "the bruised reed."

Question: What is to be understood here by a reed?

Answer: It is not to be taken literally—but figuratively. It is a rational reed, the spiritual part of man, the soul, which may well be compared to a reed—because it is subject to imbecility and shaking in this life, until it grows up unto a firm cedar in heaven.

Question: What is meant by a bruised reed?

Answer: It is a soul humbled and bruised by the sense of sin. It weeps—but does not despair; it is tossed upon the waves of fear—yet not without the anchor of hope.

Question: What is meant by Christ's not breaking this reed?

Answer: The sense is that Christ will not discourage any mournful spirit who is in the pangs of the new birth. If the bruise of sin is felt, it shall not be mortal: "A bruised reed shall he not break." In the words there is an understatement; he will not break, that is, he will bind up the bruised reed, he will comfort it.

The result of the whole is to show Christ's compassion to a poor dejected sinner who smites on his breast and dare hardly lift up his eye for mercy. The heart of the Lord Jesus yearns for him; this bruised reed, he will not break.

In the text there are two parts:

(1) A supposition: a soul penitentially bruised.

(2) A proposition: it shall not be broken.

Doctrine: The bruised soul shall not be broken: "He binds up their wounds" (Psalm 147:3). For this purpose Christ received both his mission and his unction, that he might bind up the bruised soul: "the Lord has anointed me to bind up the broken-hearted" (Isaiah 61:1). But why will Christ not break a bruised reed?

1. Out of the sweetness of his nature. "The Lord is full of compassion and mercy" (James 5:11). He begets compassion in other creatures and is therefore called "the Father of mercies" (2 Cor. 1:3). And surely he himself is not without compassion. When a poor soul is afflicted in spirit, God will not exercise harshness towards it, lest he should be thought to lay aside his own tender disposition.

Hence it is, that the Lord has always been most solicitous for his bruised ones. As the mother is most careful of her children who are weak and sickly, "He shall gather the lambs with his arm, and carry them in his bosom" (Isaiah 40:11). Those who have been spiritually bruised, who like lambs are weakly and tender, Christ will carry in the arms of free grace.

2. Because a contrite heart is his sacrifice. (Psalm 51:17). A bruised spirit sends forth tears which are like precious wine (Psalm 56:8). A bruised soul is big with holy desires, yes, is love-sick. Therefore, if a bruised reed has such virtue in it, Christ will not break it. No spices, when they are bruised, are so fragrant to us—as a contrite spirit is to God.

3. Because it so closely resembles Christ. Jesus Christ was once bruised on the cross: "it pleased the Lord to bruise him" (Isaiah 53:10). His hands and feet were bruised with the nails; his side was bruised with the spear. A bruised reed resembles a bruised Savior. No, a bruised reed is a member of Christ; and though it is weak, Christ will not cut it off—but will cherish it so much the more.

(1) Will Christ not break the bruised reed? This tacitly implies that he will break unbruised reeds. Those who were never touched with trouble of spirit—but live and die in impenitence, are hard reeds or, rather, rocks. Christ will not break a bruised reed—but he will break a hard reed. Many do not know what it is to be bruised reeds. They are bruised outwardly by affliction—but they are not bruised for sin. They never knew what the pangs of the new birth meant. You will hear some thank God that they were always at peace, they never had any anxiety of spirit. These bless God for the greatest curse! Those who are not bruised penitentially—shall be broken judicially. Those whose hearts would not break for sin—shall break with despair. In hell there is nothing to be seen but a heap of stones and a hammer. A heap of stones—that is hard hearts; a hammer—that is God's power and justice, breaking them in pieces.

A bruised reed he will not break, and a smoldering wick he will not snuff out, till he leads justice to victory. Matthew 12:20

(2) Will Christ not break a bruised reed? See, then, the gracious disposition of Jesus Christ—he is full of mercy and sympathy. Though he may bruise the soul for sin, he will not break it. The surgeon may lance the body and make it bleed—but he will bind up the wound. As Christ has beams of majesty, so he has a heart of mercy. Christ has both the lion and the lamb in his escutcheon: the lion, in respect of his fierceness to the wicked (Psalm 50:22), and the lamb, in respect of his mildness to his people. His name is Jesus, a Savior, and his office is a healer (Mal. 4:2). Christ made a plaster of his own blood—to heal a broken heart! Christ is the quintessence of love. Someone said, "If the sweetness of all flowers were in one flower, how sweet that flower would be!" Christ is that flower. How full of mercy is Christ, in whom all mercy meets! Christ has a skillful hand and a tender heart. "He will not break a bruised reed."

Some are so full of harshness and cruelty, as to add affliction to affliction, which is to lay a greater burden on a dying man. But our Lord Jesus is a compassionate High Priest (Heb. 2:17). He is touched with the feeling of our infirmity. Every bruise of the soul goes to his heart! None refuse Christ—but such as do not know him. He is nothing but love incarnate! He himself was bruised to heal those who are bruised.

(3) Will Christ not break a bruised reed? See, then, what encouragement there is here for faith! Had Christ said that he would break the bruised reed, then indeed there would be ground for despair. But when Christ said that he will not break a bruised reed—this opens a door of hope for humble, bruised souls! If we can say that we have been bruised for sin, why do we not believe? Why do we droop under our fears and discouragements, as if there were no mercy for us? Christ says, "He heals the broken in heart" (Psalm 147:3). "No," says unbelief, "he will not heal me." Christ says that he will cure the bruised soul. "No," says unbelief, "he will kill it." As unbelief makes our comforts void, so it tries to make the Word void, as if all God's promises were but forgeries. Has the Lord said that he will not break a bruised reed? Can truth lie? Oh, what a sin unbelief is! Some think it dreadful to be among the number of drunkards, swearers and whoremongers. Let me tell you, it is no less dreadful to be among the number of unbelievers (Rev. 21:8). Unbelief is worse than any other sin, because it brings God, his Word, and his promises into suspicion. It robs him of the richest jewel in his crown, which is his truth: "He who believes not God, has made him a liar" (1 John 5:10).

Oh then, let all humbled sinners go to Jesus Christ. Christ was bruised with desertion, to heal those who are bruised with sin. If you can show Christ your sores and touch him by faith—you shall be healed of all your soul bruises! Will Christ not break you? Then do not undo yourself by despair.

Use 1: Will Jesus Christ not break a bruised reed? Then it reproves those who do what they can, to break the bruised reed. And they are such as try to hinder the work of conversion in others. When they see them wounded and troubled for sin, they dishearten them, telling them that piety is a sour, melancholy thing; and they had better return to their former pleasures. When an arrow of conviction is shot into their conscience, these pull it out again, and will not allow the work of conviction to go forward. Thus, when the soul is almost bruised, they hinder it from a thorough bruise. This is for men to be devils to others. If to shed the blood of another makes a man guilty, what is it to damn another's soul?

Use 2: This text is a spiritual honeycomb, dropping consolation into all bruised hearts. As we give stimulants to a body suffering from a fainting fit, so when sinners are bruised for their sins, I shall give some stimulant to revive them. This text is comforting to a poor soul who sits with Job among the ashes, and is dejected at the sense of its unworthiness. "Ah!" says the soul, "I am unworthy of mercy; what am I, that ever God should look on me? Those who have greater gifts and graces perhaps may obtain a look from God—but alas! I am unworthy." Does your unworthiness trouble you? What more unworthy than a bruised reed? Yet there is a promise made to that condition: "a bruised reed he will not break." The promise is not made to the fig tree or olive tree, which are fertile plants—but to the bruised reed. Though you are despicable in your own eyes, a poor shattered reed—yet you may be glorious in the eyes of the Lord. Do not let your unworthiness discourage you. If you see yourself as vile and Christ as precious—this promise is yours! Christ will not break you—but will bind up your wounds.

Question: But how shall I know that I am savingly bruised?

Answer: Did God ever bring you to your knees? Has your proud heart been humbled? Did you ever see yourself as a sinner and nothing but a sinner? Did you ever, with a weeping eye, look on Christ? (Zech. 12:10) And did those tears drop from the eye of faith? (Mark 9:24) This is gospel bruising. Can you say, "Lord, though I do not see you—yet I love you; though I am in the dark—yet I cast anchor on you!" This is to be a bruised reed.

Objection 1: But I fear I am not bruised enough.

Answer: It is hard to prescribe a just measure of humiliation. It is the same in the new birth as in the natural. Some give birth with more pangs, and some with fewer. But would you like to know when you are bruised enough? When your spirit is so troubled that you are willing to let go those lusts which brought in the greatest income of pleasure and delight. When not only is sin discarded but you are disgusted with it, then you have been bruised enough. The medicine is strong enough when it has purged out the disease. The soul is bruised enough when the love of sin is purged out.

Objection 2: But I fear I am not bruised as I should be. I find my heart so hard.

Answer 1. We must distinguish between hardness of heart and a hard heart. The best heart may have some hardness—but though there is some hardness in it, it is not a hard heart. Names are given according to the better part. If we come into a field that has tares and wheat in it, we do not call it a field of tares, but a wheat field. So though there is hardness in the heart as well as softness—yet God, who judges by that part which is more excellent, looks on it as a soft heart.

Answer 2: There is a great difference between the hardness in the wicked, and hardness in the godly. The one is natural, the other is only accidental. The hardness in a wicked man is like the hardness of a stone, which is an innate continued hardness. The hardness in a child of God, is like the hardness of ice, which is soon melted by the sunbeams. Perhaps God has at present withdrawn his Spirit, so the heart is congealed like ice. But let God's Spirit, like the sun, return and shine on the heart, and then it has a gracious thaw on it and it melts in love.

Answer 3: Do you not grieve under your hardness? You sigh for lack of groans, you weep for lack of tears. The hard reed cannot weep. If you were not a bruised reed, all this weeping could not come from you.

Objection 3: But I am a barren reed; I bear no fruit; therefore I fear I shall be broken.

Answer: Gracious hearts are apt to overlook the good that is in them. They can spy the worm in the leaf—but not the fruit. Why do you say you are barren? If you are a bruised reed, you are not barren. The spiritual reed ingrafted into the true vine is fruitful. There is so much sap in Christ that it makes all who are ingrafted into him bear fruit. Christ distills grace like drops of dew on the soul: "I will be as the dew unto Israel; he shall grow as the lily; his branches shall spread, and his beauty shall be as the olive tree" (Hos. 14:5,6). The God who made the dry rod blossom—will make the dry reed flourish.

So much for the first expression in the text. I proceed to the second: "the smoking flax shall he not quench."

Question: What is meant by smoking?

Answer: By smoke is meant corruption. Smoke is offensive to the eye, so sin offends the pure eye of God.

Question: What is meant by smoking flax?

Answer: It means grace mingled with corruption. As with a little fire there may be much smoke, so with a little grace there may be much corruption.

Question: What is meant by Christ's not quenching the smoking flax?

Answer: The meaning is that though there is only a spark of grace with much sin, Christ will not put out this spark. In the words there is a figure; "he will not quench", that is, he will increase. Nothing is easier than to quench smoking flax; the least touch does it. But Christ will not quench it. He will not blow the spark of grace out—but will blow it up into a flame, he will make this smoking flax into a burning candle.

Doctrine: That a little grace mixed with much corruption shall not be quenched. For the illustrating of this I shall show you:

1. That a little grace is often mixed with much corruption.

2. That this little grace mixed with corruption shall not be quenched.

3. The reasons for the proposition.

1. Often in the godly, a little grace is mingled with much corruption

"Lord, I believe"—there was some faith; "help my unbelief" (Mark 9:24)—there was corruption mixed with it. There are, in the best saints, inter-weavings of sin and grace: a dark side with the light; much pride mixed with humility; much earthliness with heavenliness. Grace in the godly smacks of an old crabtree stock.

No, in many of the regenerate there is more corruption than grace. So much smoke that you can scarcely discern any fire; so much distrust that you can hardly see any faith (1 Sam. 27:1); so much passion that you can hardly see any meekness. Jonah, a peevish prophet, quarrels with God, no, he justifies his passion: "I do well to be angry, even unto death!" (Jonah 4:9). Here there was so much passion that it was hard to see any grace. A Christian in this life is like a glass that has more froth than wine, or like a diseased body that has more illness than vigor. It may humble the best to consider how much corruption is interlarded with their grace.

2. This little grace mixed with much corruption shall not be quenched

"The smoking flax he will not quench." The disciples" faith was at first only small: "they forsook Christ, and fled" (Matt. 26:56). Here there was smoking flax—but Christ did not quench that little grace but nourished and animated it. Their faith afterwards grew stronger and they openly confessed Christ (Acts 4:29,30). Here the flax was flaming.

3. The reasons why Christ will not quench the smoking flax

(1) Because this little spark which is in the smoking flax, is of divine production. It comes from the Father of lights, and the Lord will not quench the work of his own grace. Everything by the instinct of nature will preserve its own. The hen that hatches her young will preserve and nourish them; she will not destroy them as soon as they are hatched. God, who has put this tenderness into the creature to preserve its young, will much more nourish the work of his own Spirit in the heart. Will he light up the lamp of grace in the soul—and then put it out? This would be neither for his interest—nor for his honor.

(2) Christ will not quench the beginnings of grace, because a little grace is as precious as much grace. A small pearl is of value. Though the pearl of faith is little—yet if it is a true pearl, it shines gloriously in God's eyes. A goldsmith takes account of the least filings of gold, and will not throw them away. The pupil of the eye is only little—yet it is of great use; it can at once view a huge part of the heavens. A little faith can justify. A weak hand can tie the nuptial knot. A weak faith can unite to Christ—as well as a strong faith. A little grace makes us like God. A silver penny bears the king's image on it, as well as a larger coin. The least grain of grace bears God's image on it—and will God destroy his own image? When the temples in Greece were demolished, Xerxes caused the temple of Diana to be preserved for the beauty of its structure. When God destroys all the glory of the world and sets it on fire—yet he will not destroy the least grace, because it bears a print of his own likeness on it. That little spark in the smoking flax, is a ray and beam of God's own glory.

(3) Christ will not quench the smoking flax, because this little light in the flax may grow into a flame. Grace is compared to a grain of mustard seed; it is the smallest of all seeds—but when it has grown, it is the largest of herbs, and becomes a tree (Matt. 13:31,32). The greatest grace was once little. The oak was once an acorn. The most renowned faith in the world, was once in its spiritual infancy. The greatest flame of zeal was once only smoking flax. Grace, like the waters of the sanctuary, rises higher (Ezek. 47:1-5). If, then, the smallest embryo and seed of holiness has a ripening and growing nature, the Lord will not allow it to be abortive.

(4) Christ will not quench the smoking flax, because when he preserves a little light in a great deal of smoke—here the glory of his power shines forth. The trembling soul thinks it will be swallowed up by sin. But God preserves a little quantity of grace in the heart—no, no, he makes that spark prevail over corruption, as the fire from heaven "licked up the water in the trench" (1 Kings 18:38). So God gets himself a glorious name and carries away the trophies of honor: "My strength is made perfect in weakness" (2 Cor. 12:9).

1. See the different dealings of God and men. Men, for a little smoke—will quench a great deal of light; God, for a great deal of smoke—will not quench a little light. It is the manner of the world, if they see a little failure in another, to pass by and quench a great deal of worth because of that failure. This is our nature, to aggravate a little fault and diminish a great deal of virtue; to see the infirmities and darken the excellences of others—as we take more notice of the twinkling of a star, than the shining of a star. We censure others for their passion—but do not admire them for their piety. Thus, because of a little smoke that we see in others, we quench much light.

God does not act like that. For a great deal of smoke, he will not quench a little light. He sees the sincerity—and overlooks many infirmities. The least sparks of grace he nourishes, and blows them gently with the breath of his Spirit until they break forth into a flame!

2. If Christ will not quench the smoking flax—then we must not quench the smoking flax in ourselves. If grace does not increase into so great a flame as we see in others, and we therefore conclude that we have no fire of the Spirit in us—that is to quench the smoking flax and to bear false witness against ourselves. As we must not credit false evidence, so neither must we deny true evidences of godliness. As fire may be hidden in the embers, so grace may be hidden under many disorders of soul. Some Christians are so skillful at this—accusing themselves for lack of grace—as if they had received a fee from Satan to plead for him against themselves.

It is a great mistake to argue from the weakness of grace—to its absence. It is one thing to be weak in faith—and another to lack faith. He whose eyesight is dim has defective sight—but he is not without sight. A little grace is grace, though it is smothered under much corruption.

3. If the least spark of grace shall not be quenched, then it follows as a great truth—that there is no falling from grace. If the least grain of grace should perish, then the smoking flax would be quenched. Grace may be shaken by fears and doubts—but not torn up by the roots. I grant that seeming grace may be lost; this wildfire may be blown out—but not the fire of the Spirit's kindling. Grace may be dormant in the soul—but not dead. As a man in a coma does not exert vital energy, grace may be eclipsed, not extinct. A Christian may lose his comfort, like a tree in autumn which has shed its fruit—but there is still sap in the vine and "the seed of God remains in him" (1 John 3:9). Grace is a flower of eternity.

This smoking flax cannot be quenched by affliction—but is like those trees of which Pliny writes—trees growing in the Red Sea, which though beaten by the waves, stand immovable, and though sometimes covered with water, flourish the more. Grace is like a true oriental diamond—which sparkles and cannot be broken.

I confess it is a matter of astonishment, that grace should not be wholly annihilated, especially if we consider two things:

(1) The malice of Satan. He is a malignant spirit and lays barriers in our way to heaven. The devil, with the wind of temptation, tries to blow out the spark of grace in our hearts. If this will not do, he stirs up wicked men and raises the militia of hell against us. What a wonder it is that this bright star of grace, should not be swept down by the tail of the dragon!

(2) The world of corruption in our hearts. Sin makes up the major part in a Christian. There are more dregs than grace in the holiest heart. The heart swarms with sin. What a great deal of pride and atheism there is in the soul! Now is it not astonishing that this lily of grace should be able to grow among so many thorns? It is as great a wonder that a little grace should be preserved in the midst of so much corruption—as to see a candle burning in the sea and not extinguished.

But though grace lives with so much difficulty, like the infant that struggles for breath—yet being born of God, it is immortal. Grace conflicting with corruption is like a ship tossed and beaten by the waves—yet it weathers the storm and at last gets to the desired haven. If grace should expire, how could this text be verified, "The smoking flax he will not quench"?

Question: But how is it that grace, even the least degree of it, is not quenched?

Answer: It is from the mighty operation of the Holy Spirit. The Spirit of God, who is the source, continually excites and awakens grace in the heart. He is at work in a believer every day. He pours in oil, and keeps the lamp of grace burning. Grace is compared to a river of life (John 7:38). The river of grace can never be dried up, for the Spirit of God is the spring which feeds it.

Now it is evident from the covenant of grace, that the smoking flax cannot be quenched. "The mountains shall depart, and the hills be removed; but the covenant of my peace shall not be removed, says the Lord" (Isaiah 54:10). If there is falling from grace, how is it an immovable covenant? If grace dies and the smoking flax is quenched, how is our state in Christ, better than it was in Adam? The covenant of grace is called "a better covenant" (Heb. 7:22). How is it a better covenant than that which was made with Adam? Not only because it has a better Surety and contains better privileges—but because it has better conditions annexed to it: "It is ordered in all things, and sure" (2 Sam. 23:5). Those who are taken into the covenant shall be like stars fixed in their orbit and shall never fall away. If grace might die and be quenched, then it would not be a better covenant.

Objection: But we are bidden not to quench the Spirit (1 Thess. 5:19), which implies that the grace of the Spirit may be lost and the smoking flax quenched.

Answer: We must distinguish between the common work of the Spirit and the sanctifying work. The one may be quenched, but not the other. The common work of the Spirit is like a picture drawn on the ice, which is soon defaced; the sanctifying work is like a statue carved in gold, which endures. The gifts of the Spirit may be quenched, but not the grace of the Spirit. There is the enlightening of the Spirit, and the anointing. The enlightening of the Spirit may fail—but the anointing of the Spirit abides: "the anointing which you have received from him abides in you" (1 John 2:27). The hypocrite's blaze goes out, the true believer's spark lives and flourishes. The one is the light of a comet which wastes and evaporates (Matt. 25:8); the other is the light of a star which retains its luster.

From all that has been said, let a saint of the Lord be persuaded to do these two things:

1. To believe his privilege.

2. To pursue his duty.

1. To believe his privilege

It is the incomparable and unparalleled happiness of a saint, that his coal of grace shall not be quenched (2 Sam. 14:7). That grace in his soul which is weak and languid, shall not die—but recover its strength and increase. The Lord will make the smoking flax into a burning lamp. It would be very sad for a Christian to be continually chopping and changing: one day a member of Christ and the next day a limb of Satan; one day to have grace shine in his soul and the next day his light be put out in obscurity. This would spoil a Christian's comfort and break asunder the golden chain of salvation. But be assured, O Christian, that he who has begun a good work, will ripen it to perfection (Phil. 1:6). Christ will send forth judgment unto victory. He will make grace victorious over all opposing corruption. If grace should finally perish, what would become of the smoking flax? And how would that title properly be given to Christ, "Finisher of the faith" (Heb. 12:2)?

Objection: There is no question that this is an undoubted privilege to those who are smoking flax and have the least beginnings of grace—but I fear I am not smoking flax; I cannot see the light of grace in myself.

Answer: So that I may comfort the smoking flax, why do you thus dispute against yourself? What makes you think you have no grace? I believe you have more than you would be willing to part with. You value grace above the gold of Ophir. How could you see the worth and luster of this jewel—if God's Spirit had not opened your eyes? You desire to believe and mourn—that you cannot believe. Are these tears not the beginnings of faith? You desire Christ and cannot be satisfied without him. This beating of the pulse evidences life. The iron could not move upwards if the loadstone did not draw it. The heart could not ascend in holy desires for God, if some heavenly loadstone had not been drawing it. Christian, can you say that sin is your burden, Christ is your delight and, as Peter once said, "Lord, you know that I love you!" (John 21:17) This is smoking flax and the Lord will not quench it. Your grace shall flourish into glory. God will sooner extinguish the light of the sun, than extinguish the dawning light of his Spirit in your heart.

2. To pursue his duty

There are two duties required of believers:

(1) Love. Will the Lord not quench the smoking flax—but make it at last victorious over all opposition? How the smoking flax should flame in love to God! "Oh, love the Lord, all his saints" (Psalm 31:23). The saints owe much to God, and when they have nothing to pay, it is hard if they cannot love him. O you saints, it is God who carries on grace progressively in your souls. He is like a father who gives his son a small stock of money to begin with, and when he has traded a little, he adds more to the stock. So God adds continually to your stock. He drops oil into the lamp of your grace every day, and so keeps the lamp burning. This may inflame your love to God, who will not let the work of grace fail but will bring it to perfection: "the smoking flax he will not quench." How God's people should long for heaven, when it will be their constant work to breathe out love and sound out praise!

(2) Labor. Some may think that if Christ will not quench the smoking flax—but make it burn brighter to the meridian of glory, then we need take no pains but leave God to do his own work. Take heed of drawing so bad a conclusion from such good premises. What I have spoken is to encourage faith—not to indulge sloth! Do not think God will do our work for us—while we sit still. As God will blow up the spark of grace by his Spirit—so we must be blowing it up by holy efforts. God will not bring us to heaven sleeping—but praying. The Lord told Paul that all in the ship would come safely to shore—but it must be by the use of means: "Except these abide in the ship, you cannot be saved" (Acts 27:31). So the saints shall certainly arrive at salvation. They shall come to shore at last—but they must stay in the ship, in the use of ordinances, else they cannot be saved. Christ assures his disciples: "None shall pluck them out of my hand" (John 10:28). But he still gives that counsel, "Watch and pray, that you enter not into temptation" (Matt. 26:41). The seed of God shall not die—but we must water it with our tears. The smoking flax shall not be quenched—but we must blow it up with the breath of our effort.

The second comfort to the godly is that godliness promotes them to a close and glorious union with Jesus Christ. But I reserve this for the next chapter.

Mystical Union between Christ and His People

"My beloved is mine, and I am His."
Canticles 2:16

In this Song of Songs we see the love of Christ and his church running towards each other in a full torrent.

The text contains three general parts:

1. A symbol of affection: "My beloved."

2. A term of appropriation: "is mine."

3. A holy resignation: "I am his."

Doctrine: There is a marital union between Christ and believers. The apostle, having treated at large of marriage, winds up the whole chapter thus: "This is a great mystery—but I speak concerning Christ and the church" (Eph. 5:32). What is closer than union? What sweeter? There is a twofold union with Christ:

1. A natural union. This all men have, Christ having taken their nature on him and not that of the angels (Heb. 2:16). But if there is no more than this natural union, it will give little comfort. Thousands are damned—though Christ is united to their nature.

2. A sacred union. By this we are mystically united to Christ. The union with Christ is not personal. If Christ's essence were transfused into the person of a believer, then it would follow that all that a believer does should be meritorious.

But the union between Christ and a saint is:

(a) Federal: "My beloved is mine." God the Father gives the bride; God the Son receives the bride; God the Holy Spirit ties the knot in marriage—he knits our wills to Christ and Christ's love to us.

(b) Effectual. Christ unites himself to his spouse by his graces and influences: "of his fullness have all we received, and grace for grace" (John 1:16). Christ makes himself one with the spouse by conveying his image and stamping the impress of his own holiness upon her!

This union with Christ may well be called mystical. It is hard to describe the manner of it. It is hard to show how the soul is united to the body—and how Christ is united to the soul. But though this union is spiritual—it is real. Things in nature often work insensibly, yet really (Eccles. 11:5). We do not see the hand move on the sun-dial, yet it moves. The sun exhales and draws up the vapors of the earth insensibly yet really. So the union between Christ and the soul—though it is imperceptible to the eye of reason—is still real (1 Cor. 6:17).

Before this union with Christ there must be a separation. The heart must be separated from all other lovers, as in marriage there is a leaving of father and mother: "Forget your own people, and your father's house." (Psalm 45:10). So there must be a leaving of our former sins, a breaking off the old league with hell before we can be united to Christ. "Ephraim shall say, What have I to do any more with idols?" (Hos. 14:8), or as it is in the Hebrew, "with sorrows." Those sins which were looked on before as lovers, are now sorrows. There must be a divorce, before a union.

The purpose of our marital union with Christ is twofold:

1. Co-habitation. This is one purpose of marriage, to live together: "that Christ may dwell in your hearts" (Eph. 2:17). It is not enough to pay Christ a few complimentary visits in his ordinances—hypocrites may do so—but there must be a mutual associating. We must dwell upon the thoughts of Christ: "he who abides in God" (I John 3:24). Married people should not live apart.

2. Fruit bearing: "That you may be married to another; to Him who was raised from the dead—that we should bear fruit to God." (Rom. 7:4). The spouse bears the fruits of the Spirit: love, joy, peace, patience, gentleness (Gal. 5:22). Barrenness is a shame in Christ's spouse!

This marriage union with Christ is the most noble and excellent union:

(a) Christ unites himself to many. In other marriages only one person is taken—but here millions are taken! Otherwise, poor souls might cry out, "Alas! Christ has married So-and-so, but what is that to me? I am left out." No, Christ marries thousands. It is a holy and chaste polygamy. Multitudes of people do not defile this marriage bed. Any poor sinner who brings a humble, believing heart may be married to Christ.

(b) There is a closer union in this holy marriage than there can be in any other. In other marriages, two make one flesh—but Christ and the believer make one spirit: "But he who is joined to the Lord is one spirit with Him." (ICor. 6:17). Now as the soul is more excellent than the body, and admits of far greater joy, so this spiritual union brings in more astonishing delights and ravishments than any other marriage relationship is capable of. The joy that flows from the mystical union is unspeakable and full of glory (I Peter 1:8).

(c) This union with Christ never ceases. Other marriages are soon at an end. Death cuts asunder the marriage knot—but this marital union is eternal. You who are once Christ's spouse shall never again be a widow: "I will betroth you to me forever" (Hosea 2:19). To speak properly, our marriage with Christ begins where other marriages end, at death.

In this life there is only the contract. The Jews had a time set between their engagement and marriage, sometimes a year or more. In this life there is only the engagement and contract; promises are made on both sides, and love passes secretly between Christ and the soul. He gives some smiles of his face, and the soul sends up her sighs and drops tears of love. But all this is only a preliminary work, and something leading up to the marriage. The glorious completing and solemnizing of the marriage is reserved for heaven. There, in heaven, is the marriage supper of the Lamb (Rev. 19:9) and the bed of glory perfumed with love where the souls of the elect shall be perpetually consoling themselves. "Then shall we ever be with the Lord" (I Thess. 4:17). So death merely begins our marriage with Christ.

Application 1: If Christ is the head of the mystical body (Eph. 1:22), then this doctrine beheads the Pope, that man of sin who usurps this prerogative of being the head of the church, and so would defile Christ's marriage bed. What blasphemy this is! Two heads are monstrous. Christ is Head, as he is Husband. There is no vice-husband, no deputy in his place. The Pope is the beast in Revelation (Rev. 13:11). To make him head of the church, what would this be but to set the head of a beast upon the body of a man?

Application 2: If there is such a marital union, let us test whether we are united to Christ:

1. Have we chosen Christ to set our love upon, and is this choice founded on knowledge?

2. Have we consented to the match? It is not enough that Christ is willing to have us—but are we willing to have him? God does not so force salvation upon us that we shall have Christ whether we want to or not. We must consent to have him. Many approve of Christ—but do not give their consent. And this consent must be:

(a) Pure and genuine. We consent to have him for his own worth and excellence: "You are fairer than the sons of men" (Psalm. 45:2).

(b) A present consent: "now is the acceptable time" (2 Cor. 6:2). If we put Christ off with delays and excuses, perhaps he will stop coming. He will leave off wooing. "His spirit shall no longer strive," and then, poor sinner, what will you do? When God's wooing ends, your woes begin.

3. Have we taken Christ? Faith is the bond of the union. Christ is joined to us by his Spirit, and we are joined to him by faith. Faith ties the marriage knot.

4. Have we given ourselves up to Christ? Thus the spouse in the text says, "I am his," as if she had said, "All I have is for the use and service of Christ." Have we made a surrender? Have we given up our name and will to Christ? When the devil solicits by a temptation, do we say, "We are not our own, we are Christ's; our tongues are his, we must not defile them with oaths; our bodies are his temple, we must not pollute them with sin?" If it is so, it is a sign that the Holy Spirit has produced this blessed union between Christ and us.

Application 3: Is there this mystical union? Then from that we may draw many inferences:

1. See the DIGNITY of all true believers. They are joined in marriage with Christ! There is not only assimilation but union; they are not only like Christ but one with Christ. All the saints have this honor. When a king marries a beggar, by virtue of the union she is ennobled and made of the blood royal. As wicked men are united to the prince of darkness, and he settles hell upon them as their inheritance, so the godly are divinely united to Christ, who is King of kings, and Lord of Lords (Rev. 19:16). By virtue of this sacred union the saints are dignified above the angels. Christ is the Lord of the angels—but not their husband.

2. See how HAPPILY all the saints are married. They are united to Christ, who is the best Husband, "the Chief among ten thousand" (Song 5:10). Christ is a Husband who cannot be paralleled:

(a) For tender care. The spouse cannot be as considerate of her own soul and credit as Christ is considerate of her: "He cares for you" (I Pet. 5:7). Christ has a debate with himself, consulting and projecting how to carry on the work of our salvation. He transacts all our affairs, he attends to our business as his own. Indeed, he himself is concerned in it. He brings fresh supplies to his spouse. If she wanders out of the way, he guides her. If she stumbles, he holds her by the hand. If she falls, he raises her. If she is dull, he quickens her by his Spirit. If she is perverse, he draws her with cords of love. If she is sad, he comforts her with promises.

(b) For ardent affection. No husband loves like Christ. The Lord says to the people, "I have loved you," and they say, "In what way have you loved us?" (Mal. 1:2). But we cannot say to Christ, "In what way have you loved us?" Christ has given real demonstrations of his love to his spouse. He has sent her his Word, which is a love-letter, and he has given her his Spirit, which is a love-token. Christ loves more than any other husband:

Christ puts a richer robe on his bride: "For He has clothed me with the garments of salvation, He has covered me with the robe of righteousness, as a bridegroom decks himself with ornaments, and as a bride adorns herself with her jewels." (Isa. 61:10).

In this robe, God looks on us as if we had not sinned! This robe is as truly ours to justify us, as it is Christ's to bestow on us. This robe not only covers but adorns. Having on this robe, we are reputed righteous, not only as righteous as angels—but as righteous as Christ: "that we might be made the righteousness of God in him" (2 Cor.5:21).

Christ gives his bride not only his golden garments but his image! He loves her into his own likeness. A husband may have a dear affection for his wife—but he cannot stamp his own image on her. If she is deformed, he may give her a veil to hide it—but he cannot put his beauty on her. But Christ imparts "the beauty of holiness" to his spouse: "Your fame went out among the nations because of your beauty, for it was perfect through My splendor which I had bestowed on you," (Ezek. 16:14). When Christ marries a soul, he makes it lovely: "You are all beautiful, my love" (Song 4:7). Christ never thinks he has loved his spouse enough until he can see his own face in her.

Christ discharges those debts which no other husband can. Our sins are the worst debts we owe. If all the angels should contribute money, they could not pay one of these debts—but Christ frees us from these. He is both a Husband and a Surety. He says to justice what Paul said concerning Onesimus, "But if he has wronged you or owes anything, put that on my account." (Philem. 1:18).

Christ has suffered more for his spouse than ever any husband did for a wife. He suffered poverty and ignominy. He who crowned the heavens with stars was himself crowned with thorns. He was called a companion of sinners, so that we might be made companions of angels. He had no regard of his life; he leaped into the sea of his Father's wrath to save his spouse from drowning!

Christ's love does not end with his life. He loves his spouse forever: "I will betroth you to me forever" (Hos. 2:19). Well may the apostle call it "a love which passes knowledge" (Eph. 3:19).

3. See how RICH believers are. They have married into the crown of heaven, and by virtue of the marital union all Christ's riches go to believers: "communion is founded in union." Christ communicates his graces (John 1:16). As long as Christ has them, believers shall not be in need. And he communicates his privileges—justification, glorification. He settles a kingdom on his spouse as her inheritance (Heb. 12:28). This is a key to the apostle's riddle, "as having nothing, and yet possessing all things" (2 Cor. 6:10). By virtue of the marriage union, the saints have an interest in all Christ's riches!

4. See how fearful a sin it is, to abuse the saints. It is an injury done to Christ, for believers are mystically one with him: "Saul, Saul, why do you persecute me?" (Acts 9:4). When the body was wounded, the Head, being in heaven, cried out. In this sense, men crucify Christ afresh (Heb. 6:6), because what is done to his members is done to him. If Gideon was avenged upon those who slew his brethren, will not Christ much more be avenged on those that wrong his spouse (Judges 8:21)? Will a king tolerate having his treasure rifled, his crown thrown in the dust, his queen beheaded? Will Christ bear with the affronts and injuries done to his bride? The saints are the apple of Christ's eye (Zech. 2:8), and let those who strike at his eye answer for it. Isa 49:26 "I will feed those who oppress you with their own flesh, and they shall be drunk with their own blood as with sweet wine" (Isa.49:26).

5. See the reason why the saints so rejoice in the Word and sacrament, because here they meet with their Husband, Christ! The wife desires to be in the presence of her husband. The ordinances are the chariot in which Christ rides, the lattice through which he looks forth and shows his smiling face. Here Christ displays the banner of love (Song 2:4). The Lord's Supper is nothing other than a pledge and security of that eternal communion which the saints shall have with Christ in heaven. Then he will take the spouse into his bosom. If Christ is so sweet in an ordinance, when we have only short glances and dark glimpses of him by faith, oh then, how delightful and ravishing will his presence be in heaven when we see him face to face and are forever in his loving embraces!

Application 4: This mystical union affords much comfort to believers in several cases:

1. In the case of the disrespect and unkindness of the world: "in wrath they hate me" (Psalm. 55:3). But though we live in an unkind world, we have a kind Husband: "As the Father has loved me, so have I loved you" (John 15:9). What angel can tell how God the Father loves Christ? Yet the Father's love to Christ is made the copy and pattern of Christ's love to his spouse! This love of Christ as far exceeds all created love as the sun outshines the light of a torch. And is not this a matter of comfort? Though the world hates me, Christ still loves me.

2. In the case of weakness of grace. The believer cannot lay hold on Christ, except with a trembling hand. There is a "spirit of infirmity" on him. But oh, weak Christian, here is strong consolation: you have a marital union to Christ! You are the spouse of Christ! Will he will bear with you as the weaker vessel? Will a husband divorce his wife because she is weak and sickly? No! he will be the more tender with her. Christ hates divorce—but he will pity infirmity. When the spouse is faint and ready to be discouraged, Christ puts his left hand under her head (Song 2:6). This is the spouse's comfort when she is weak. Her Husband can infuse strength into her: "My God shall be my strength" (Isa. 49:5).

3. In the case of death. When believers die—they go to their Husband! Who would not be willing to cross the gulf of death that they might meet with their Husband, Christ? "I desire to loosen anchor" (Phil. 1:23), and be with Christ. What though the way is dirty? We are going to our friend. When a woman is engaged, she longs for the day of marriage. After the saints' funeral, their marriage begins. The body is a prison to the soul. Who would not desire to exchange a prison for a marriage bed? How glad Joseph was to go out of prison to the king's court! God is wise; he lets us meet with changes and troubles here, so that he may wean us from the world and make us long for death. When the soul is divorced from the body, it is married to Christ.

4. In the case of passing sentence at the day of judgment. There is a marriage union and, oh Christian, your Husband shall be your judge! A wife would not fear appearing at the bar if her husband was sitting as judge. What though the devil should bring in many indictments against you? Christ will expunge your sins in his blood. Could he possibly say, "I shall condemn my spouse?" Oh, what a comfort this is! The Husband is judge! Christ cannot pass sentence against his spouse without passing it against himself. For Christ and believers are one.

5. In the case of the saints' suffering. The church of God is exposed in this life to many injuries—but she has a Husband in heaven who is mindful of her and will "turn water into wine" for her. Now it is a time of mourning with the spouse because the Bridegroom is absent (Matt. 9:15). But shortly she shall put off her mourning. Christ will wipe the tears of blood off the cheeks of his spouse: "He will swallow up death forever, and the Lord God will wipe away tears from all faces" (Isa. 25:8). Christ will comfort his spouse for as much time as she has been afflicted. He will solace her with his love; he will take away the cup of trembling and give her the cup of consolation. And now she shall forget all her sorrows, being called into the banqueting house of heaven and having the banner of Christ's love displayed over her.

Application 5: Let me press several duties upon those who have this marriage union with Christ:

1. Make use of this relationship in two cases:

(a) When the law brings in its indictments against you. The law says, "Here there are so many debts to be paid!" and it demands satisfaction. Acknowledge the debt—but turn it all over to your Husband, Christ. It is a maxim in law that the suit must not go against the wife, as long as the husband is living. Tell Satan when he accuses you, "It is true that the debt is mine—but go to my Husband, Christ! He will discharge it." If we took this course, we might relieve ourselves of much trouble. By faith we turn over the debt to our Husband. Believers are not in a state of widowhood but of marriage. Satan will never go to Christ—he knows that justice is satisfied and the debt book cancelled—but he comes to us for the debt so that he may perplex us. We should send him to Christ and then all lawsuits would cease. This is a believer's triumph. When he is guilty in himself, he is worthy in Christ. When he is spotted in himself, he is pure in his Head.

(b) In the case of desertion. Christ may (for reasons best known to himself) step aside for a time: "my beloved had withdrawn himself" (Song 5:6). Do not say, therefore, that Christ has gone for good. It is a fruit of jealousy in a wife, when her husband has left her a while, to think that he has gone from her for good. Every time Christ removes himself out of sight, it is wrong for us to say, "The Lord has forsaken me" (Isa. 49:14). This is jealousy, and it is a wrong done to the love of Christ and the sweetness of this marriage relationship. Christ may forsake his spouse in regards to comfort—but he will not forsake her in regard of union. A husband may be a thousand miles distant from his wife—but he is still a husband. Christ may leave his spouse—but the marriage knot still holds.

2. Rejoice in your Husband, Christ. Has Christ honored you by taking you into the marriage relationship and making you one with himself? This calls for joy. By virtue of the union, believers are sharers with Christ in his riches. It was a custom among the Romans, when the wife was brought home, for her to receive the keys of her husband's house, intimating that the treasure and custody of the house was now committed to her. When Christ brings his bride home to those glorious mansions which he has gone ahead to prepare for her (John 14:2), he will hand over the keys of his treasure to her, and she shall be as rich as heaven can make her! And shall not the spouse rejoice and sing aloud upon her bed (Psalm. 149:5)? Christians, let the times be ever so sad, you may rejoice in your spiritual espousals (Hab. 3:17,18). Let me tell you, it is a sin not to rejoice—you find fault with your Husband, Christ.

When a wife is always sighing and weeping, what will others say? "This woman has a bad husband!" Is this the fruit of Christ's love to you, to reflect dishonor upon him? A melancholy spouse saddens Christ's heart. I do not deny that Christians should grieve for sins of daily occurrence—but to be always weeping (as if they mourned without hope) is dishonorable to the marriage relationship. "Rejoice in the Lord always" (Phil. 4:4). Rejoicing brings credit to your husband. Christ loves a cheerful bride, and indeed the very purpose of God's making us sad is to make us rejoice. We sow in tears, so that we may reap in joy. The excessive sadness and contrition of the godly will make others afraid to embrace Christ. They will begin to question whether there is that satisfactory joy in religion which is claimed. Oh, you saints of God, do not forget consolation; let others see that you do not regret your choice. It is joy that puts liveliness and activity into a Christian: "the joy of the Lord is your strength" (Neh. 8:10). The soul is swiftest in duty when it is carried on the wings of joy.

3. Adorn this marriage relationship, so that you may be a crown to your husband.

(a) Wear a veil. We read of the spouse's veil (Song 5:7). This veil is humility.

(b) Put on your jewels. These are the graces which for their luster are compared to rows of pearl and chains of gold (Song 1:1O). These precious jewels distinguish Christ's bride from strangers.

(c) Behave as becomes Christ's spouse:

In chastity. Be chaste in your judgments; do not defile yourselves with error. Error adulterates the mind (1 Tim. 6:5). It is one of Satan's artifices—first to defile the judgment, then the conscience.

In sanctity. It is not for Christ's spouse to behave like harlots. A half-naked breast and a wanton tongue—do not befit a saint. Christ's bride must shine forth in gospel purity, so that she may make her husband fall in love with her. A woman was asked what dowry she brought her husband. She answered that she had no dowry—but she promised to keep herself chaste. So though we can bring Christ no dowry, yet he expects us to keep ourselves pure, not spotting the breasts of our virginity by contagious and scandalous sins.

4. Love your Husband, Christ (Song 2:5). Love him though he is reproached and persecuted. A wife loves her husband when in prison. To inflame your love towards Christ, consider:

(a) Nothing else is fit for you to love. If Christ is your Husband, it is not fit to have other lovers who would make Christ grow jealous.

(b) He is worthy of your love. He is of unparalleled beauty: "altogether lovely" (Song 5:16).

(c) How fervent is Christ's love towards you! He loves you in your worst condition, he loves you in affliction. The goldsmith loves his gold in the furnace. Just so, Christ loves you notwithstanding your fears and blemishes. The saints' infirmities cannot wholly remove Christ's love from them (Jer. 3:1). Oh then, how the spouse should be endeared in her love to Christ! Perfect love to Christ, will be the excellence of heaven. Our love will then be like the sun in its full strength!

The Art of Divine Contentment

by Thomas Watson

The Introduction to the Text

The First Branch of the Text, the Scholar

The Second Branch of the Text

The Lesson itself, with the Proposition

The Resolving of Some Questions

Showing the Nature of Contentment

Reasons Pressing to Holy Contentment

Uses for the Christian

Motives to Divine Contentment

Three Cautions

How a Christian May Know if He has Learned Contentment

A Christian Directory, or RULES about Contentment

"I have learned to be content in whatever circumstances I am. I know both how to have a little, and I know how to have a lot. In any and all circumstances I have learned the secret of being content—whether well-fed or hungry, whether in abundance or in need. I am able to do all things through Him who strengthens me." Philippians 4:11-13

"Man is born unto trouble, as the sparks fly upward;" therefore we all need to learn the same lesson as Paul. "I have learned," he said "in whatever state I am, therewith to be content," Philippians 4:11. Believers, especially, wish to attain to a holy composure in their tribulations and under the stresses caused by our increasingly secular society.

The Introduction to the Text.

These words are brought in to anticipate and prevent an objection. The apostle had, in the former verse, laid down many grave and heavenly exhortations: among the rest, "to be anxious for nothing."

Not to exclude: 1. A prudential care; for, he who provides not for his own house, "has denied the faith, and is worse than an infidel." (1 Ti. 5:8)

Nor, 2. a religious care; for we must give all "diligence to make our calling and election sure." (2 Pe. 1:10) But,

3. to exclude all anxious worry about the outcomes and events of things; "do not be anxious about your life—what you shall eat." (Mat. 6:25) And in this sense it should be a Christian's care not to be anxious. The in the Greek signifies "to cut the heart in pieces," a soul-dividing worry; take heed of this. We are bid to "commit our way unto the Lord;" (Psalm 37:5) the Hebrew word is, "roll your way upon the Lord." It is our work to cast away anxiety; (1 Pe 5:7) and it is God's work to take care.

By our immoderate worry, we take his work out of his hand. Worry, when it is extreme, either distrustful or distracting, is very dishonorable to God; it takes away his providence, as if he sat in heaven and did not mind the things here below; like a man who makes a clock, and then leaves it to run by itself. Immoderate worry takes the heart off from better things; and usually while we are thinking how we shall live—we forget how to die. Worry is a spiritual canker which wastes and dispirits; we may sooner by our worry add a furlong to our grief than a cubit to our comfort. God does threaten it as a curse, "they shall eat their bread with worry." (Ez. 12:1) Better to fast—than eat of that bread. "Be anxious for nothing."

Now, lest any one should say, "Yes, Paul you preach that to us which you have scarce learned yourself; have you learned not to be anxious?" The apostle seemed tacitly to answer that, in the words of the text; "I have learned, in whatever state I am, therewith to be content," a speech worthy to be engraved upon our hearts, and to be written in letters of gold upon the crowns and diadems of princes.

The text does branch itself into these two general parts.

I. The scholar, Paul; "I have learned."

II. The lesson; "in every state to be content."

The First Branch of the Text, the SCHOLAR, with the First Proposition.

I begin with the first: The scholar, and his proficiency; "I have learned." Out of which I shall observe two things by way of explanation.

1. The apostle does not say, "I have heard, that in every estate I should be content," but, "I have learned." Whence our first doctrine, that it is not enough for Christians to hear their duty—but they must learn their duty. It is one thing to hear and another thing to learn; as it is one thing to eat and another thing to cook. Paul was a practitioner. Christians hear much—but it is to be feared, learn little. There were four kinds of soils in the parable, (Lu. 8:5) and but one good ground. This is an emblem of this truth—many hearers—but few learners.

There are two things which keep us from learning.

1. SLIGHTING what we hear. Christ is the pearl of great price; when we disesteem this pearl, we shall never learn either its value, or its virtue. The gospel is a rare mystery. In one place, (Ac. 20:24) it is called "the gospel of grace;" in another, (1 Cor. 4:4) "the gospel of glory;" because in it, as in a transparent glass, the glory of God is resplendent. But he who has despises this mystery, will hardly ever learn to obey it. He who looks upon the things of heaven as unimportant things; and perhaps the driving of a trade, or carrying on some politic design to be of greater importance, this man is in the high road to damnation, and will hardly ever learn of things concerning his salvation. Who will learn that which he thinks is scarcely worth learning?

2. FORGETTING what we hear. If a scholar has his rules laid before him, and he forgets them as fast as he reads them, he will never learn. (Ja. 1:25) Aristotle calls the memory the scribe of the soul; and Bernard calls it the stomach of the soul, because it has a retentive faculty, and turns heavenly food into nutrition. We have great memories in other things, we remember that which is vain. Cyrus could remember the name of every soldier in his huge army. We remember injuries; his is to fill a precious cabinet of the mind, with dung. But as Hierom says, how soon do we forget the sacred truths of God!

We are apt to forget three things: our faults, our friends, our instructions. Many Christians are like sieves; put a sieve into the water, and it is full; but take it forth of the water, and all runs out. Just so, while they are hearing a sermon, they remember something: but like the sieve out of the water—as soon as they are gone out of the church, all is forgotten. "Let these sayings, (says Christ) sink down into your ears;" (Lu. 9:44) in the original it is, "put these sayings into your ears," as a man that would hide the jewel from being stolen, locks it up safe in his chest. Let them sink in. The Word must not fall only as dew that wets the leaf—but as rain which soaks to the root of the tree, and makes it fructify. O, how often does Satan, that fowl of the air, pick up the good seed that is sown!

USE. Let me put you upon a serious trial. Some of you have heard much—you have lived forty, fifty, sixty years under the blessed trumpet of the gospel—what have you learned? You may have heard a thousand sermons, and yet not learned one. Search your consciences.

1. You have heard much against SIN. Are you hearers—or are you learners? How many sermons have you heard against covetousness, that it is the root, on which pride and idolatry grow? One calls it a metropolitan sin; it is a complex evil, it does twist a great many sins in with it. There is hardly any sin—but covetousness is a main ingredient of it. And yet are you like the two daughters of the horse-leech, which cries, "give! give!" How much have you heard against rash anger, that is a temporary insanity; that it rests in the bosom of fools. And upon the least occasion do your spirits begin to take fire? How much have you heard against swearing. It is Christ's express mandate, "swear not at all." (Mat. 5:34) This sin of all others may be termed the unfruitful work of darkness. It is neither sweetened with pleasure, nor enriched with profit—the usual colors with which Satan paints sin. While the swearer shoots his oaths, like flying arrows at God to pierce his glory—God shoots "a flying scroll" of curses against him. And do you make your tongue a racket by which you toss oaths as tennis balls? do you sport yourselves with oaths, as the Philistines did with Samson, which will at last pull the house down on you? Alas! how have they learned what sin is, who have not learned to leave sin! Does he know what a viper sin is—who will play with it?

2. You have heard much of CHRIST. Have you learned Christ? The Jews, as Jerome says, carried Christ in their Bibles—but not in their heart. The sound "went into all the earth; (Ro. 10:18) the prophets and apostles were as trumpets, whose sound went abroad into the world. Yet many thousands who heard the noise of these trumpets, had not learned Christ, "they have not all obeyed." (Ro. 10:16)

(1.) A man may know much of Christ—and yet not learn Christ. The devils knew Christ. (Mat. 1:24)

(2.) A man may preach Christ, and yet not learn Christ—as Judas and the false apostles. (Ph. 4:15)

(3.) A man may profess Christ, and yet not learn Christ. There are many professors in the world, who Christ will profess against. (Mat. 7:22, 23)

Question. What it is then to learn Christ?

1. To learn Christ is to be made like Christ, to have the divine character of his holiness engraved upon our hearts. "We all with open face, beholding as in a glass the glory of the Lord, are changed into the same image." (2 Cor. 3:18) There is a metamorphosis made; a sinner, viewing Christ's image in the looking-glass of the gospel, is transformed into that image. Never did any man look upon Christ with a spiritual eye—but he went away quite changed. A true saint is a divine landscape picture, where all the rare beauties of Christ are lively portrayed and drawn forth—he has the same spirit, the same judgment, the same will—with Jesus Christ.

2. To learn Christ, is to believe in him—"my Lord, and my God," (John 20:28) when we do not only believe God—but in God, which is the actual application of Christ to ourselves, and as it were—the spreading of the sacred medicine of his blood upon our souls. You have heard much of Christ, and yet cannot with a humble adherence say, "my Jesus;" do not be offended if I tell you—the devil can say his creed as well as you!

3. To learn Christ, is to love Christ. When we have Bible-lives, our lives like rich diamonds cast a sparkling luster in the church of God, and are, in some sense, parallel with the life of Christ, as the transcript with the original. So much for the first notion of the word.

The Second Branch of the Text.

This word, "I have learned," is a word which imports difficulty. It shows how hard the apostle came by contentment of mind; it was not bred in nature. Paul did not come naturally by it—but he had learned it. It cost him many a prayer and tear, it was taught him by the Spirit. Whence our second doctrine—that good things are hard to come by. The business of true religion is not so easy as most imagine. "I have learned," says Paul. Indeed—you need not teach a man to sin; this is natural, (Psalm 58:3) and therefore easy. It comes as water out of a spring. It is an easy thing to be wicked; hell will be taken without storm; but matters of piety must be learned. The trade of sin needs not to be learned—but the art of divine contentment is not achieved without holy industry. "I have learned."

There are two pregnant reasons why there must be so much study and exertion:

1. Because spiritual things are AGAINST nature. Everything in piety is opposite to nature. There are two things in true religion, and both are against nature.

(1.) Matters of faith. As, for men to be justified by the righteousness of another, to become a fool that he may be wise, to save all by losing all—this is against nature.

(2.) Matters of practice. As, self-denial. As for a man to deny his own wisdom, and see himself blind. As to have his own will, and have it melted into the will of God. As to be plucking out the right eye, beheading and crucifying that sin which is the favorite, and lies nearest to the heart. As for a man to be dead to the world, and in the midst of need to abound. As for him to take up the cross, and follow Christ, not only in golden—but in bloody paths. As to embrace religion, when it is dressed in rags, and all the jewels of honor and preferment are pulled off. All this is against nature—and therefore must be learned.

Likewise with self-examination; for a man to take his heart, as a watch, all in pieces; to set up a spiritual inquisition, and traverse things in his own soul; to take David's candle and lantern, (Psalm 119:105) and search for sin; nay, as judge, to pass the sentence upon himself! (2 Sa. 34:17) This is against nature, and will not easily be attained to without learning.

Likewise with self-reformation; to see a man, as Caleb, walking opposite to how he once walked, the current of his life altered, and running into the channel of piety—this is wholly against nature. When a stone ascends, it is not a natural motion—but a violent. Just so, the motion of the soul heaven-ward is a violent motion, it must be learned; flesh and blood is not skilled in these things; nature can no more cast out nature, than Satan can cast out Satan.

2. Because spiritual things are ABOVE nature. There are some things in the world that are hard to find out, which are not learned without study. What then are divine things, which are in sphere above the world, and beyond all human learning? Only God's Spirit can light our candle here. The apostle calls these "the deep things of God." The gospel is full of jewels—but they are locked up—away from sense and reason. The angels in heaven are searching into these sacred depths. (1 Pe. 22)

USE. Let us beg the Spirit of God to teach us. We must be "divinely taught." God's Spirit must must teach—or we cannot learn. "All your children shall be taught of the Lord". (Is. 54:13) A man may read the figure on the dial—but he cannot tell how the day goes, unless the sun shines upon the dial. Just so, we may read the Bible over—but we can not learn effectually, until the Spirit of God shines into our hearts. (2 Cor. 4:6) O implore this blessed Spirit! "I am the Lord your God, who teaches you to profit." (Is. 48:17) Ministers may tell us our lesson, God alone can teach us.

We have lost both our hearing and sight, therefore are very unfit to learn. Ever since Eve listened to the serpent, we have been deaf; and since she looked on the tree of knowledge we have been blind. But when God comes to teach, he removes these impediments. (Is. 35:5)

We are naturally dead. (Ep. 2:1) Who can teach a dead man? Yet, behold, God undertakes to make dead men to understand mysteries! God is the grand teacher. This is the reason the preached Word works so differently upon men. There are two men in one pew—the one is wrought upon effectually by the Spirit; the other lies at the ordinances as a dead child at the breast, and gets no nourishment. What is the reason for this? Because the heavenly gale of the Spirit blows upon the one, and not upon the other. One has the anointing of God, which teaches him all things (1 John 2:27) the other has it not. God's Spirit speaks sweetly—but irresistibly. In that heavenly doxology, none could sing the new song—but those who were sealed in their foreheads, (Re. 14:2) reprobates could not sing it. Those who are skillful in the mysteries of salvation, must have the seal of the Spirit upon them. Let us make this our prayer: "Lord, breathe your Spirit into your Word!" We have a promise, which may add wings to prayer; "if you then being evil know how to give good gifts unto your children; how much more shall your heavenly Father give the Holy Spirit to those who ask him?" (Lu. 11:13) And thus much of the first part of the text, the scholar, which I intended only as a short summary.

The Lesson itself, with the Proposition.

I come to the second, which is the main thing—the lesson itself, "in whatever state I am, therewith to be content." Here was a rare piece of learning indeed! The text has but few words in it; "in every state content:" but if that be true—that the most golden sentence is ever measured by brevity and suavity, then, this is a most accomplished speech. The text is like a precious jewel—little in quantity—but great in worth and value!

The main proposition I shall insist upon, is this—that a gracious spirit is a contented spirit. The doctrine of contentment is very superlative, and until we have learned this—we have not learned to be Christians.

1. It is a HARD lesson. The angels in heaven had not learned it; they were not contented. Though their estate was very glorious—yet they were still soaring aloft, and aimed at something higher; "the angels which kept not their first estate." They kept not their estate, because they were not contented with their estate. Our first parents, clothed with the white robe of innocency in paradise, had not learned to be content; they had aspiring hearts, and would be crowned with the Deity, and "be as gods." Though they had the choice of all the trees of the garden—yet none would content them but the tree of knowledge, which they supposed would have been as eye-salve to have made them omniscient. O then, if this lesson was so hard to learn in the original state of innocency, how hard shall we find it, who are clogged with corruption!

2. It is of UNIVERSAL extent, it concerns all people.

1. It concerns RICH men. One would think it needless to press those to contentment whom God has blessed with great estates—but rather persuade them to be humble and thankful; nay—but I say, be content. Rich men have their discontents as well as others! When they have a great estate—yet they are discontented that they have no more; they would make the hundred into a thousand. The drunkard—the more he drinks, the more he thirsts. Just so with covetousness. An earthly heart is like the grave, which is "never satisfied;" therefore I say to you, rich men—be content! Rich men are seldom content with their large estates; though they have estate enough, they have not honor enough; if their barns are full enough—yet their turrets are not high enough. They would be somebody in the world, as Theudas, "who boasted himself to be somebody." (Ac. 5:36) They never go so cheerfully as when the wind of honor and applause fills their sails; if this wind is low—they are discontented.

One would think Haman had as much as his proud heart could desire; he was set above all the princes, advanced upon the pinnacle of honor, to be the second man in the kingdom; (Es. 3:1) yet in the midst of all his pomp, because Mordecai would not bow to him—he is discontented, and full of wrath, and there was no way to assuage this madness of revenge—but by spilling all the Jews' blood. The itch of honor is seldom allayed, without blood. Therefore I say to you rich men—be content!

Rich men, if we may suppose them to be content with their honor and magnificent titles—yet they have not always contentment in their relations. She who lies in the bosom, may sometimes blow the coals; as Job's wife, who would have him curse God himself; "curse God, and die!" Sometimes children cause discontent. How often is it seen that the mother's milk, nourishes a viper! He who once sucked her breast, goes about to suck her blood! Parents often gather thorns from grapes, and thistles from figs. Children are sweet-briar; like the rose, which is a fragrant flower—but has its prickles. Our family comforts are not all pure wine—but mixed; they have in them more dregs than spirits. They are like that river which in the morning runs sweet—but in the evening runs bitter. We have no charter of exemption granted us in this life; therefore rich men had need be called upon to be content.

2. The doctrine of contentment concerns POOR men. You who suck so liberally from the breasts of providence—be content; it is an hard lesson, therefore it had need be learned very early. How hard is it when the livelihood is even gone, a great estate boiled away almost to nothing—then to be contented. The means of subsistence is in Scripture called our life, because it is the very sinews of life. The woman in the gospel spent "all her living upon the physicians;" (Lu. 8:43) in the Greek it is, she spent her whole life upon the physicians, because she spent her means by which she should live. It is hard to be content when poverty has clipped our wings! But, though hard, "contentment in poverty" is an excellent virtue.

The apostle had "learned in every state to be content." God had brought Paul into as great variety of conditions as ever we read of any man—and yet he was content; else surely he could never have gone through it with so much cheerfulness. See into what vicissitudes this blessed apostle was cast! "We are troubled on every side," (2 Cor 4:8) there was the sadness of his condition; "but not distressed," there was his contentment in that condition. "We are perplexed," there is his affliction; "but not in despair," there is his contentment. And, if we read a little further, "in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, etc." (2 Cor 6:4,5) there is his trouble. Behold his contentment, "as having nothing—yet possessing all things." When the apostle was driven out of all—yet in regard of that sweet contentment of mind which was like music in his soul—he possessed all. We read a short map or history of his sufferings; "in prisons more frequent, in deaths often, etc." (2 Cor. 11:23, 24, 25) Yet behold the blessed frame and temper of his spirit, "I have learned, in whatever state I am, therewith to be content." Which ever way providence blew, Paul had such heavenly skill and dexterity, that he knew how to steer his course. For his outward estate he was indifferent; he could be either on the top—or the bottom; he could sing either the dirge—or the anthem; he could be anything that God would have him to be. "I know what it is to be in need—and how to abound." Here is a rare pattern for us to imitate!

Paul, in regard of his faith and courage, was like a cedar, he could not be stirred. But for his outward condition, he was like a reed bending every way with the wind of providence. When a prosperous gale blew upon him, he could bend with that, "I know how to be full;" and when a boisterous gust of affliction blew, he could bend in humility with that, "I know how to be hungry." Paul was like a dice—throw it which ever way you will—it always falls upon a bottom! Let God throw the apostle which ever way he would—he fell upon this bottom of contentment!

A contented spirit is like a watch: though you carry it up and down with you, yet the spring of it is not shaken, nor the wheels out of order—but the watch keeps its perfect motion. So it was with Paul—though God carried him into various conditions—yet he was not overly elated with the one, nor cast down with the other. The spring of his heart was not broken, the wheels of his affections were not disordered—but kept their constant motion towards heaven—still content.

The ship which lies at anchor may sometimes be a little shaken—but never sinks; flesh and blood may have its fears and disquiets—but grace keeps them afloat. A Christian, having cast anchor in heaven, his heart never sinks. A gracious spirit—is a contented spirit. This is a rare art! Paul did not learn it at the feet of Gamaliel. "I have learned," (Ph. 4:11) I am initiated into this holy mystery; as if he had said, I have gotten the divine art, I have the knack of it. God must make us right artists. If we should put some men to an art that they are not skilled in, how unfit would they be for it! Put a farmer to drawing pictures—what strange art work would he make? This is out of his sphere. Take a great painter, and put him to plough, or set him to planting, or grafting of trees—this is not his art—he is not skilled in it! Just so, bid a natural man live by faith, and when all things go contrary, to be contented, you bid him do what he has no skill in, you may as well bid an infant to guide the stern of a ship! To live contented upon God in the deficiency of outward comforts, is an art which "flesh and blood has not learned;" nay, many of God's own children, who excel in some duties of religion, when they come to this art of contentment, how do they bungle! They have scarcely commenced the learning of this art.

The Resolving of Some Questions.

For the illustration of this doctrine, I shall propound these questions.

Question 1. Should a Christian be insensible to his condition?

No—for then he is not a saint—but a stoic. Rachel did well to weep for her children—there was nature. But her fault was, she refused to be comforted—there was discontent. Christ himself was sensible, when he sweat great drops of blood, and said, "Father, if it is possible, let this cup pass from me;" yet he was contented, and sweetly submitted his will: "nevertheless, not as I will—but as you will." The apostle bids us to humble ourselves "under the mighty hand of God," (1 Pe. 5:6) which we cannot do unless we are sensible of it.

Question 2. Whether a Christian may lay open his grievances to God.

Yes. "Unto you have I opened my cause;" (Jer. 20:12) and David poured out his complaint before the Lord. (Psalm 142:2) We may cry to God, and desire him to write down all our injuries. Shall not the child complain to his father? When any burden is upon the heart, prayer gives vent, it eases the heart. Hannah's spirit was burdened; "I am" says she, "a woman of a sorrowful spirit." Now having prayed, and wept, she went away, and was no more sad. Here is the difference between a holy complaint and a discontented complaint; in the one we complain to God; in the other we complain of God.

Question 3. What does contentment exclude?

There are three things which contentment banishes out of its diocese, and which can by no means dwell with it.

1. Contentment excludes a vexatious repining. Murmuring is properly the daughter of discontent. "I mourn in my complaint." (Psalm 55:2) He does not say "I murmur in my complaint". Murmuring is no better than mutiny in the heart; it is a rising up against God. When the sea is rough and unquiet—it casts forth nothing but foam. Just so, when the heart is discontented—it casts forth the foam of murmuring, anger, and impatience! Murmuring is nothing else, but the scum which boils off from a discontented heart!

2. Contentment excludes an uneven discomposure. When a man says, "I am in such straits, that I know not how to evolve or get out, I shall be undone!" When his head and heart are so distracted, that he is not fit to pray or meditate, etc. When he is not himself—just as when an army is routed, one man runs this way, and another that, the army is put into disorder; so a man's thoughts run up and down distracted, discontent dislocates and unjoints the soul, it pulls off the wheels.

3. Contentment excludes a childish despondency. This is usually consequent upon the other. A man being in a hurry of mind, not knowing which way to extricate, or wind himself out of the present trouble, begins to faint and sink under it. For worry is to the mind as a burden to the back; it loads the spirits, and with overloading, sinks them. A despondent spirit is a discontented spirit.

Showing the NATURE of contentment.

Having answered these questions, I shall in the next place, come to describe this contentment. It is a sweet temper of spirit, whereby a Christian carries himself in an equal poise in every condition. The nature of this will appear more clear in these three aphorisms.

1. Contentment is a DIVINE thing. It becomes ours, not by acquisition—but as a gift from God. It is a slip taken off from the tree of life, and planted by the Spirit of God in the soul. It is a fruit that grows not in the garden of human learning—but is of a heavenly birth. It is therefore very observable that contentment is joined with godliness, "godliness with contentment is great gain." (1 Tim. 6:6) Contentment being an outgrowth of godliness, I call it divine, to distinguish it to that contentment, which a moral man may arrive at. Heathens have seemed to have this contentment—but it was only the shadow and picture of it—not the true diamond. Theirs was but civil, this is sacred; theirs was only from principles of human reason, this of religion; theirs was only lighted at nature's torch, this at the lamp of scripture. Reason may a little teach contentment, as thus: whatever my condition be, this is what I am born to; and if I meet with crosses, it is but the universal misery: all have their share, why therefore should I be troubled? Reason may suggest this; and indeed, this may be rather constraint; but to live securely and cheerfully upon God in the abatement of creature supplies, only piety can bring this into the soul's treasury.

2. Contentment is an INTERNAL thing. It lies within a man; not in the bark—but the root. Contentment has both its fountain and stream in the soul. The beams of comfort which a contented man has, do not arise from foreign comforts—but from within. As sorrow is seated in the spirit; "the heart knows its own bitterness;" (Proverbs 14:10) so contentment lies within the soul, and does not depend upon externals. Hence I gather, that outward troubles cannot hinder this blessed contentment. It is a spiritual thing, and arises from spiritual grounds—the apprehension of God's love. When there is a tempest without, there may be music within. A bee may sting through the skin—but it cannot sting to the heart; outward afflictions cannot sting to a Christian's heart, where contentment lies. Thieves may plunder us of our money and goods—but not of this pearl of contentment, unless we are willing to part with it, for it is locked up in the cabinet of the heart. The soul which is possessed of this rich treasure of contentment, is like Noah in the ark—it can sing in the midst of a deluge.

3. Contentment is an HABITUAL thing. It shines with a fixed light in the soul. Contentment does not appear only now and then, as some stars which are seen but seldom; it is a settled temper of the heart. One action does not denominate a person to be a contented person. One is not said to be a liberal man, who gives alms once in his life; a covetous man may do so. But he is said to be liberal, who is "given to hospitality," that is, who upon all occasions is willing to relieve the necessities of the poor. Just so, he is said to be a contented man, who is given to contentment. It is not casual but constant. Aristotle distinguishes between colors in the face that arise from passion, and those which arise from complexion. The pale face may look red when it blushes—but this is only a passion. He is said properly to be ruddy who is constantly so—it is his complexion. He is not a contented man, who is so upon some occasions, when things go well with him. A contented man, is so constantly—it is the habit and complexion in his soul.

Reasons pressing to holy contentment.

Having opened the nature of contentment, I come next to lay down some reasons or arguments to contentment, which may preponderate with us.

The first is, God's PRECEPT. Contentment is charged upon us as a duty, "be content with such things as you have." (Heb. 13:5) The same God, who has bid us believe, has bid us to be content. If we obey not, we run ourselves into sin. God's Word is a sufficient warrant; it has authority in it. God's Word must be the star which guides, and his will the weight that moves our obedience; his will is a law, and has majesty enough in it to captivate us into obedience; our hearts must not be more unquiet than the raging sea, which at his Word is stilled.

The second reason enforcing contentment, is, God's PROMISE. For he has said "I will never leave you, nor forsake you." (He. 13:5) Here God has engaged himself, under hand and seal for our necessary provisions. If a king should say to one of his subjects, I will take care of you; as long as I have any crown-revenues, you shall be provided for; if you are in danger—I will secure you; if in need—I will supply you. Would not that subject be content? Behold, God has here made promise to the believer, and as it were, entered into bond for his security, "I will never leave you;" shall not this charm away the devil of discontent? "Leave your fatherless children with me, I will preserve them alive." (Jer. 49:11) Methinks I see the godly man on his death-bed much discontented, and hear him complaining what will become of my wife and children when he is dead and gone. God says, "trouble not yourself, be content, I will take care of your children; and let your widow trust in me." God has made a promise to us, that he will not leave us, and has entailed the promise upon our wife and children; and will not this satisfy us? True faith will take God's single bond, without calling for witnesses.

Be content, by virtue of a decree. Whatever our condition is, God the umpire of the world, has from everlasting, decreed that condition for us, and by his providence ordered all details thereunto. Let a Christian often think with himself, "who has placed me here, whether I am in a high sphere, or in a lower. Not chance or fortune, as the blind heathens imagined. No! it is the wise God who has by his providence fixed me in this orb."

We must act that scene which God would have us. Say not, "such an one has occasioned this to me!" Look not too much at the under-wheel. We read in Ezekiel, of a "wheel within a wheel." (Ez. 1:16) God's decree is the cause of the turning of the wheels, and his providence is the inner-wheels which move all the rest. God's providence is that helm which turns about the whole ship of the universe. Say then, as holy David, "I was silent, I opened not my mouth, because you, Lord, did it." (Psalm 39:9) God's providence, which is nothing else but the carrying on of his decree—should be a counterpoise against discontent. God has set us in our station, and he has done it in wisdom.

We imagine that such a condition of life is good for us; whereas if we were our own carvers, we would often cut the worst piece. Lot, being put to his choice, chose Sodom, which soon after was burned with fire. Rachel was very desirous of children, "give me children or I die," and it cost her her life in bringing forth a child. Abraham was earnest for Ishmael, "O that Ishmael might live before you!" but he had little comfort either from him or his seed; he was born a son of strife, his hand was against every man, and every man's hand against him. The disciples wept for Christ's leaving the world, they chose his physical presence: whereas it was best for them that Christ should be gone, for else "the comforter would not come." (John 16:7) David chose the life of his child, "he wept and fasted for it;" (2 Sam. 12:16) whereas if the child had lived—it would have been a perpetual monument of his shame.

If we would be able to parcel out our own comforts, we would often parcel out that which is harmful to us. Is it not well for the child—that the parent should choose for it? were it left to itself, it would perhaps choose a knife to cut its own finger. It is well for the patient, that he is at the physician's appointment. The consideration of a decree determining, and a providence disposing of all things, should work our hearts to holy contentment. The wise God has ordered our condition; if he sees it better for us to abound—we shall abound; if he sees it better for us to be in need—we shall be in need. Be content to be at God's disposal.

God sees, in his infinite wisdom, the same condition is not best for all; that which is good for one, may be bad for another. One season of weather will not serve all men's occasions, one needs sunshine, another rain. One condition of life will not fit every man, no more than one suit of apparel will fit every body. Prosperity is not fit for all, nor is adversity fit for all. If one man be brought low, perhaps he can bear it better; he has a greater stock of grace, more faith and patience; he can "gather grapes from thorns", pick some comfort out of the cross. Everyone cannot do this. Another man is seated in an eminent place of dignity; he is fitter for it; perhaps it is a place which requires more wisdom, which everyone is not capable of; perhaps he can use his estate better, he has a public heart as well as a public place. The wise God sees that condition to be bad for one, which is good for another; hence it is, that he places men in different orbs and spheres; some higher, some lower. One man desires health, God sees sickness is better for him; God will work spiritual health out of physical sickness, by bringing the body of death, into a consumption. Another man desires liberty, God sees bondage to be better for him; he will work his liberty by bondage; when his feet are bound, his heart shall be most enlarged. Did we believe this, it would give a check to the sinful disputes and cavils of our hearts: "Shall I be discontented at that which is enacted by God's decree, and ordered by His wise providence?" Is this to be God' child—or a rebel?

Use I. Showing how a Christian may make his life comfortable.

It shows how a Christian may come to lead a comfortable life, even an heaven upon earth, be the times what they will—by Christian contentment. The comfort of life does not consist in having much; it is Christ's maxim, "a man's life consists not in the abundance of the things which he does possess," (Lu. 12:15) but it is in being contented. Is not the bee as well contented with sucking from a flower—as the ox which grazes on the mountains? Contentment lies within a man, in the heart; and the way to be comfortable, is not by having our barns filled—but our minds quiet. "The contented man," says Seneca, "is the happy man."

Discontent is a fretting temper, which dries the brains, wastes the spirits, corrodes and eats out the comfort of life. Discontent makes a man not enjoy what he does possess. A drop or two of vinegar will sour a whole glass of wine. Just so, let a man have the affluence and all worldly comforts—a drop or two of discontent will embitter and poison all.

Comfort depends upon contentment. Jacob went halting, when the sinew upon the hollow of his thigh shrank: so, when the sinew of contentment begins to shrink, we go halting in our comforts. Contentment is as necessary to keep the life comfortable, as oil is necessary to keep the lamp burning. The clouds of discontent often drop the showers of tears.

Would we have comfort in our lives? We may have it if we will. A Christian may carve out whatever condition he will to himself. Why do you complain of your troubles? it is not trouble which troubles—but discontentment. It is not outward affliction which can make the life of a Christian sad; a contented mind would sail above these waters—but when discontent gets into the heart, then it is disquieted and sinks.

Use II. A check to the discontented Christian.

Here is a just reproof to such as are discontented with their condition. This disease is almost epidemic. Some not content with the calling which God has set them in, must be a step higher, from the plough to the throne; who like the spider in the Proverbs, will "be in kings' palaces." Others desire to go from the shop to the pulpit; (Nu. 12:2) they would be in the temple of honor, before they are in the temple of virtue. They are like apes, which most show their deformity when they are climbing. It is not enough that God has bestowed gifts upon men, in private to edify; that he has enriched them with many mercies—but must they "seek you the priesthood also?" (Nu. 16:10)

What is this but discontent arising from pride? These secretly tax the wisdom of God, that he has not made their condition a peg higher. Every man is complaining that his estate is no better, though he seldom complains that his heart is no better. One man commends this kind of life, another commends that; one man thinks a country-life best, another a city-life; the soldier thinks it best to be a merchant, and the merchant to be a soldier. Men desire to be anything but what God would have them. How is it that no man is contented? Very few Christians have learned Paul's lesson: neither poor nor rich know how to be content, they can learn anything but this.

If men are poor, they learn to be envious; they malign those who are above them. Another's prosperity is an eye-sore. When God's candle shines upon their neighbor's tabernacle, this light offends them. In the midst of poverty, men can, in this sense, abound—namely, in envy and malice! An envious eye is an evil eye. They learn to be querulous, still complaining, as if God had dealt hardly with them; they are ever telling their needs, they lack this and that comfort, whereas their greatest need is a contented spirit. Those that are well enough content with their sin—yet are not content with their condition.

If men are rich, they learn to be covetous; thirsting insatiably after the world, and by unjust means scraping it together; their "right hand is full of bribes," as the Psalmist expresses it. (Psalm 26:10) Put a good cause in one scale, and a piece of gold in the other, and the gold weighs heaviest. There are, says Solomon, four things that say, "it is not enough:" (Proverbs 30:15) I may add a fifth; the heart of a covetous man.

So we see that neither poor nor rich know how to be content. Never certainly since the creation did this sin of discontent reign, or rather rage, more than in our times; never was God more dishonored; you can hardly speak with any—but the passion of his tongue betrays the discontent of his heart! Everyone lisps out his discontent, and here even the stammering tongue speaks too freely and fluently. If we have not what we desire, God shall not have a good look from us—but presently we are sick with discontent. If God will not forgive the people of Israel for their lusts—they bid him take their lives; they must have quails to their manna! Ahab, though a king, and one would think his crown-lands had been sufficient for him—yet is sullen and discontented for Naboth's vineyard. Jonah though a good man and a prophet—yet ready to die in a peeve; and because God killed his gourd. "Kill me too!" says he. Rachel complains, "give me children, or I die;" she had many blessings, if she could have seen them—but lacked this blessing of contentment.

God will supply our needs—but must he satisfy our lusts too! Many are discontented for lack of a trifle—another has a better dress, a richer jewel, a newer fashion. Nero, not content with his empire, was troubled that the musician had more skill in playing than he. How foolish are some, who pine away in discontent for the lack of those things which if they had, would but render them more sad!

Use III. A PERSUASIVE to contentment.

It exhorts us to labor for contentment—this is that which does beautify and bespangle a Christian, and as a spiritual embroidery, does set him off in the eyes of the world.

But methinks I hear some bitterly complaining, and saying to me, Alas! how is it possible to be contented? "The Lord has made my chain heavy! He has cast me into a very sad condition."

There is no sin—but labors either to hide itself under some mask; or, if it cannot be concealed, then to vindicate itself by some apology. This sin of discontent I find very witty in its apologies, which I shall first unveil it—and then make a reply. We must lay it down as a rule, that discontent is a sin; so that all the pretenses and apologies with which it labors to justify itself—are but the painting and dressing of a strumpet.

The first apology which discontent makes is this: "I have lost a child!" Paulina, upon the loss of her children, was so possessed with a spirit of sadness, that she had liked to have entombed herself in her own discontent! Our love to relations should never be more than our love to true religion.

1. We must be content, not only when God gives mercies—but when He takes away. If we must "in everything give thanks," (1 Th. 5:18) then in nothing should we be discontented.

2. Perhaps God has taken away the cistern—that he may give you the more of the spring. Perhaps he has darkened the starlight—that you may have more sun-light. God intends you shall have more of himself—and is not he better than ten sons? Look not so much upon a temporal loss—as upon a spiritual gain. The comforts of the world run to dregs; those which come out of the granary of the promise, are pure and sweet!

3. Your child was not given—but lent: "I have, says Hannah, lent my son to the Lord;" (1 Sa. 1:28) she lent him! the Lord has lent him to her. Mercies are not given to us—but lent; what a man lends—he may take back again when he pleases. O be not discontented that a mercy is taken away from you—but rather be thankful that it was lent you so long.

4. Suppose your child to be taken from you, either he was good or bad; if he was rebellious, you have not so much parted with a child, as a burden; you grieve for that which might have been a greater grief to you; if he was pious, then remember, he "is taken away from the evil to come," and placed in his center of felicity. This lower region is full of vile and hurtful vapors; how happy are those who are mounted into the celestial orbs! "The righteous are taken away," in the original it is, he is gathered. A wicked child is cut off—but the pious child is gathered. Even as we see men gather flowers, and preserve them—so has God gathered your child as a sweet flower that he may preserve it with glory, and preserve it by him forever.

Why then should a Christian be discontented? why should he weep excessively? "Daughters of Jerusalem weep not for me—but weep for yourselves!" (Lu. 23:28) Just so, could we hear our children speaking to us out of heaven, they would say, "Weep not for us who are happy; we lie upon a soft pillow, even in the bosom of Christ! The Prince of Peace is embracing us and kissing us with the kisses of his lips! Don't be troubled at our preferment; weep not for us, but weep for yourselves, who are in a sinful sorrowful world! You are in the valley of tears—but we are on the mountain of spices; we have gotten to our harbor—but you are still tossing upon the waves of trouble"

O Christian! be not discontented that you have parted with such a child; but rather rejoice that you had such a child to part with. Break forth into thankfulness. What an honor is it to be a parent to beget such a child, that while he lives increases the joy of the glorified angels, (Lu. 20:10) and when he dies increases the number of the glorified saints.

5. If God has taken away one of your children, he has left you more—he might have stripped you of all. He took away Job's comforts, his estate, his children! Indeed his wife was left—but as a cross. Satan made a bow of this rib, and shot a temptation by her at Job, thinking to have him shot to the heart; "curse God and die!" But Job had upon him the breast-plate of integrity; and though his children were taken away—yet not his graces; still he is content, still he blesses God.

O think how many mercies you still enjoy; yet your base hearts are more discontented at one loss—than thankful for an hundred mercies! God has plucked one bunch of grapes from you—but how many precious clusters are left behind?

You may object—but it was my only child—the staff of my old age—the seed of my comfort—and the only blossom out of which my ancient family did grow.

6. God has promised you, if you belong to him, "a name better than of sons and daughters." (Is. 56:5) Is he dead—who would have been the monument to have kept up the name of a family? God has given you a new name, he has written your name in the book of life! Behold your spiritual heraldry; here is a name which cannot be cut off.

Has God taken away your only child? he has given you his only Son! This is a happy exchange. What needs he complain of losses—who has Christ! He is his Father's brightness, (He. 1:3) his riches, (Col. 2:9) his delight. (Psalm 42:1) Is there enough in Christ to delight the heart of God? and is there not enough in him to ravish us with holy delight? He is wisdom to teach us, righteousness to acquit us, sanctification to adorn us; he is that royal and princely gift, he is the bread of angels, the joy and triumph of saints; he is all in all. (Col. 3:10) Why then are you discontented? Though your child is lost—yet you have him for whom all things are loss.

7. Let us blush to think that nature should outstrip grace. Pulvillus, a heathen, when he was about to consecrate a temple to Jupiter, and news was brought him of the death of his son, would not desist from his enterprise—but with much composure of mind, went through with the burial.

The second apology which discontent makes is, "I have a great part of my estate suddenly melted away!" God is pleased sometimes to bring his children very low, and cut them short in their estate; it fares with them as with that widow, who had nothing in her house, but a pot of oil. (2 Ki. 4:2) But be content.

1. God has taken away your estate—but not your eternal portion. This is a sacred paradox, honor and estate are no part of a Christian's portion; they are rather luxuries than essentials, and therefore the loss of those cannot denominate a man miserable. Still the portion remains; "the Lord is my portion, says my soul." (Lam. 3:24) Suppose one were worth millions, and he should chance to lose a pin off his sleeve, this is no part of his estate, nor can we say he is undone. Just so, the loss of sublunary comforts is not so much to a Christian's portion, as the loss of a pin is to a million. "These things shall be added to you," (Mat. 6:33) they shall be cast in as overplus. When a man buys a piece of cloth he has an inch or two given in to the measure; now, though he lose his inch of cloth—yet he is not undone, for still the whole piece remains. Just so, our outward estate is not so much in regard of the portion, as an inch of cloth is to the whole piece; why then should a Christian be discontented, when the title to his spiritual treasure remains? A thieve may take away all the money that I have—but not my land. Just so, a Christian has a title to the land of promise. Mary has chosen the better part, which shall not be taken from her.

2. Perhaps, if your estate had not been lost—your soul had been lost; outward comforts do often quench inward spiritual heat. God can bestow a jewel upon us—but we fall so in love with it, that we forget Him who gave it. What pity is it, that we should commit idolatry with the creature! God is forced sometimes to drain away an estate: the plate and jewels are often cast over-board to save the passenger. Many a man may curse the time that ever he had such an estate: it has been an enchantment to draw away his heart from God; "those who will be rich, fall into a snare." Are you troubled that God has prevented a snare? Riches are thorns; (Mat. 13:7) are you angry because God has pulled away a thorn from you? Riches are compared to "thick clay;" (Ha. 2:6) perhaps your affections, which are the feet of the soul, might have stuck so fast in this golden clay that they could not have ascended up to heaven. Be content; if God dams up our outward comforts—it is that the stream of our love may run faster to Him!

3. If your estate be small—yet God can bless a little. It is not how much money we have—but how much blessing. He who often curses the bags of gold, can bless the meal in the barrel, and the oil in the cruise. What if you have not the full fleshpots? yet you have a promise, "I will abundantly bless your provision," (Psalm 132:15) and then a little goes a long way. Be content you have the dew of a blessing distilled; a dinner of green herbs, where love is, is sweet; I may add, where the love of God is. Another may have more estate than you—but more worry; more riches—but less rest; more revenues—but more occasions of expense; he has a greater inheritance—yet perhaps "God gives a man riches, wealth, and honor so that he lacks nothing of all he desires for himself, but God does not allow him to enjoy them" (Ecc. 6:2) he has the dominion of his estate, not the use; he holds more—but enjoys less. In a word, you has less gold than he, perhaps less guilt.

4. You did never so thrive in your spiritual trade; your heart was never so low—as when your condition was low; you were never so poor in spirit, never so rich in faith. You did never run the ways of God's commandments so fast—as when some of your golden weights were taken off. You never had such trading for heaven all your life; this is most abundant gain. You did never make such adventures upon the promise—as when you left off your sea-adventures. This is the best kind of merchandise. O Christian, you never had such incomes of the Spirit, such spring-tides of joy; and what though weak in estate, if strong in assurance? Be content—what you have lost one way, you have gained another.

5. Be your losses what they will in this kind, remember in every loss there is only a suffering—but in every discontent there is a sin—and one sin is worse than a thousand sufferings. What! because some of my revenues are gone, shall I part with some of my holiness? shall my faith and patience go too? Because I do not possess an estate, shall I not therefore possess my own spirit? O learn to be content!

The third apology is, "It is sad with me in my relations—where I should find most comfort, there I have most grief!" This apology or objection branches itself into two particulars, whereto I shall give a distinct reply.

1st. My CHILD goes on in rebellion—I fear I have brought forth a child for the devil. It is indeed, sad to think, that hell should be paved with the skulls of any of our children; and certainly the pangs of grief which the mother has in this kind, are worse than her pangs of travail! But though you ought to be humbled—yet not discontented; for, consider,

1. You may pick something out of your child's undutifulness; the child's sin is sometimes the parent's sermon; the undutifulness of children to us, may be a memento to put us in mind of our undutifulness once to God. Time was, when we were rebellious children; how long did our heart stand out as garrisons against God? How long did he parley with us and beseech us, before we would yield? He walked in the tenderness of his heart towards us—but we walked in the stubbornness of our hearts towards him; and since grace has been planted in our souls, how much of the wild olive is still in us? How many motions of the Spirit do we daily resist? How many unkindnesses and affronts have we put upon Christ? Let this open a spring of repentance; look upon your child's rebellion—and mourn for your own rebellion!

2. Though to see him undutiful is your grief—yet not always your sin. Has a parent given the child, not only the milk of the breast—but "the sincere milk of the Word?" have you seasoned his tender years with pious education? You can do no more; parents can only work knowledge, God must work grace; they can only lay the wood together, it is God who must make it burn. A parent can only be a guide to show his child the way to heaven—the Spirit of God must be a loadstone to draw his heart into that way. "Am I in God's stead," says Jacob, "who has withheld the fruit of the womb?" (Ge. 30:2) Can I give children? So, is a parent in God's stead to give grace? who can help it, if a child having the light of conscience, Scripture, education, these three torches in his hand—yet runs willfully into the deep ponds of sin? Weep for your child, pray for him; but do not sin for him by discontent.

3. Say not, you have brought forth a child for the devil; God can reform him; he has promised "to turn the hearts of the children to their fathers" (Mal. 4:6) and "to open springs of grace in the desert." (Is. 35:6) When your child is going full sail to the devil—God can blow with a contrary wind of his Spirit and alter his course. When Paul was breathing out persecution against the saints, and was sailing hellward, God turns him another way; before he was going to Damascus, God sends him to Ananias; before a persecutor, now a preacher. Though our children are for the present fallen into the devil's pond, God can turn them from the power of Satan, and bring them home the twelfth hour. Monica was weeping for her son Augustine: at last God saved him, and he became a famous instrument in the church of God.

2. The second branch of the objection is—but my HUSBAND takes ill courses; where I looked for honey, behold a sting! It is sad to have the living and the dead tied together; yet, let not your heart fret with discontent; mourn for his sins—but do not murmur. For,

1. God has placed you in your relation, and if you are discontented, you quarrel with God. What! for every cross that befalls us, shall we call the infinite wisdom of God into question? O the blasphemy of our hearts!

2. God can make you a gainer by your husband's sin; perhaps you would have never been so good—if he had not been so bad. The fire burns hottest in the coldest climate. God often by a divine chemistry, turns the sins of others to our good—and makes our maladies into our medicines. The more profane the husband is, often the more holy the wife grows; the more earthly he is, the more heavenly she grows. God makes sometimes the husband's sin a spur to the wife's grace. His exorbitance is often a bellows to blow up the flame of her zeal and devotion the more. Is it not thus? Does not your husband's wickedness send you to prayer? you perhaps would have never prayed so much—if he had not sinned so much. His deadness quickens you the more—the stone of his heart is an hammer to break your heart. The apostle says, "the unbelieving wife is sanctified by the believing husband;" (1 Cor. 7:14) but in this sense, the believing wife is sanctified by the unbelieving husband; she grows better, his sin is a whetstone to her grace, and a medicine for her soul.

The next apology that discontent makes is—"But my FRIENDS have dealt very unkindly with me, and turned against me."

It is sad, when a friend proves like a brook in summer. (Job 6:15) The traveler being parched with heat, comes to the brook, hoping to refresh himself—but the brook is dried up—yet be content.

1. You are not alone, other saints have been betrayed by friends; and when they have leaned upon them, they have been as a foot out of joint. This was true in the type David; "it was not an enemy that reproached me—but it was you, O man, my equal, my guide, and mine acquaintance; we took sweet counsel together: (Psalm 55:12, 13, 14) and in the antitype Christ; he was betrayed by a friend. So why should we think it strange to have the same measure dealt out to us—as Jesus Christ had? "the servant is not above his master".

2. A Christian may often read his sin in his punishment: has not he dealt treacherously with God? How often has he grieved the Comforter, broken his vows, and through unbelief sided with Satan against God! How often has he abused God's love, taken the jewels of God's mercies, and made a golden calf of them—serving his own lusts! How often has he made the free grace of God, which should have been a bolt to keep out sin, rather a key to open the door to it! These wounds has the Lord received in the house of his friends. Look upon the unkindness of your friend—and mourn for your own unkindness against God! Shall a Christian condemn that in another, which he has been too guilty of himself?

3. Has your friend proved treacherous? perhaps you did repose too much confidence in him. If you lay more weight upon a house than the pillars will bear, it must needs break. God says, "trust not in a friend:" (Mi. 7:5) perhaps you did put more trust in him, than you did dare to put in God. Friends are as Venice-glasses, we may use them—but if we lean too hard upon them, they will break. Behold matter of humility—but not of sullenness and discontent.

4. You have a friend in heaven who will never fail you; "there is a friend" says Solomon "who sticks closer than a brother!" (Proverbs 18:24) such a friend is God; he is very studious and inquisitive on our behalf; he has a debating with himself, a consulting and projecting how he may do us good; he is the best friend, who gives contentment in the midst of all discourtesies of friends. Consider,

(1.) He is a loving friend. "God is love;" (1 John 4:16) hence he is said sometimes to engrave us on the "palm of his hand," (Is. 49:16) that we may never be out of his eye. He carries us in his bosom, (Is. 40:11) near to his heart. There is no interruption or stint in his love; but as the Nile river, it overflows all the banks. His love is as far beyond our thoughts—as it is above our deserts! O the infinite love of God, in giving the Son of his love to be made flesh, which was more than if all the angels had been made worms! God in giving Christ to us gave his very heart to us. Here is love penciled out in all its glory, and engraved as with the "point of a diamond." All other love is hatred—in comparison of the love of our Friend.

(2.) He is a caring friend: "He cares for you!" (1 Pe. 5:7) He minds and transacts our business as his own—he accounts his people's interests and concernments as his interest. He provides for us—grace to enrich us—and glory to ennoble us. It was David's complaint, "no man cares for my soul!" (Psalm 142:4) a Christian has a friend who cares for him.

(3.) He is a wise friend. (Da. 2:20) A friend may sometimes err through ignorance or mistake, and give his friend poison instead of sugar; but "God is wise in heart; (Job 9:4) he is skillful as well as faithful; he knows what our disease is, and what remedy is most proper to apply; he knows what will do us good, and what wind will be best to carry us to heaven.

(4.) He is a faithful friend. He is faithful in his promises; "in hope of eternal life which God, who cannot lie, has promised." (Titus 1:2) God cannot lie; he will not deceive his people; nay, he cannot: he is called "the Truth;" he can as well cease to be God—as cease to be true. The Lord may sometimes change his promise, as when he converts a temporal promise into a spiritual promise; but he can never break his promise.

(5.) He is a compassionate friend, hence in Scripture we read of the yearning of his affections. (Jer. 31:20) God's friendship is nothing else but compassion; for there is naturally no affection in us to desire his friendship, nor any goodness in us to deserve it; the loadstone is in himself. When we were full of sin—he was full of love; when we were enemies—he sent an embassage of peace; when our hearts were turned away from God—his heart was turned towards us. O the tenderness and sympathy of our Friend in heaven! We ourselves have some relentings of heart to those which are in misery; but it is God who begets all the mercies and affections that are in us, therefore he is called "the Father of mercies." (2 Cor. 1:3)

(6.) He is a constant friend: "his compassions fail not." (La. 3:22) Friends do often in adversity, drop off as leaves in autumn; these are rather flatterers than friends. Joab was for a time faithful to king David's house; but within a while proved false to the crown, and went after the treason of Adonijah. (1 Ki. 1:7) God is a friend forever: "having loved his own which were in the world—he loved them to the end." (John 13:1) What though I am despised? yet God loves me. What though my friends cast me off? yet God loves me; he loves to the end, and there is no end of that love. This methinks, in case of discourtesies and unkindnesses, is enough to charm down discontent.

The next apology is, "I am under great REPROACHES!" Let not this discontent you, for,

1. It is a sign there is some good in you. The applause of the wicked, usually denotes some evil in us—and their censure usually imports some good in us. (Psalm 38:20) David wept and fasted, and that was turned to his "reproach". (Pe. 4:14) As we must pass to heaven through the spikes of suffering, so through the clouds of reproach.

2. If your reproach be for God, as David's was, "for your sake I have born reproach;" (Psalm 69:7) then it is rather matter of triumph, than dejection. Christ does not say, when you are reproached be discontented; but rejoice! (Mat. 5:12) Wear your reproach as a diadem of honor, for now a spirit of "glory and of God rests upon you." (1 Pe. 4:14) Put your reproaches into the inventory of your riches—as Moses did. (He. 11:26) It should be a Christian's ambition to wear his Savior's livery, though it is sprinkled with blood and sullied with disgrace!

3. God will do us good by reproach: as David of Shimei's cursing; "it may be, that the Lord will requite me good for his cursing this day." (2 Sa. 16:12) This puts us upon searching our sin: a child of God labors to read his sin—in every stone of reproach which is cast at him. Besides, now we have an opportunity to exercise patience and humility.

4. Jesus Christ was content to be reproached by us. He "endured the cross, scorning its shame." (He. 12:2) It may amaze us to think that he who was God, could endure to be spit upon, and be crowned with thorns; and when he was ready to bow his head upon the cross, to have the Jews in scorn, wag their heads and say, "he saved others, himself he cannot save." The shame of the cross was as much as the blood of the cross! His name was crucified before his body. The sharp arrows of reproach which the world shot at Christ, went deeper into his heart, than the spear! His suffering was so ignominious, that the sun blushed to behold it. It withdrew its bright beams, and masked itself with a cloud; (and well it might, when the Sun of Righteousness was in an eclipse") All this revilement and reproach, did the God of glory endure for us.

O then let us be content to have our names eclipsed for Christ; let not reproach lie at our heart—but let us bind it as a crown about our head! These who are discontented at a reproach, will avoid any persecution for Christ.

5. Is not many a man contented to suffer reproach for maintaining his lust? and shall not we for maintaining the truth? Some glory in that which is their shame, (Ph. 3:19) and shall we be ashamed of that which is our glory? Be not troubled at these petty things. He whose heart is once divinely touched with the loadstone of God's Spirit, does account it his honor—to be dishonored for Christ, (Ac. 15:4) and does as much despise the world's censure, as he does their praise.

6. We live in an age wherein men dare reproach God himself. The divinity of the Son of God is blasphemously reproached by the Socinian. The blessed Bible is reproached by the AntiScripturist, as if it were but a legend of lies, and every man's faith a fable. The justice of God is called to the bar of reason by the Arminians. The wisdom of God in his providential actings, is taxed by the Atheist. The ordinances of God are decried by the Familists, as being too heavy a burden for a free-born conscience, and too low and carnal for a sublime seraphic spirit. The ways of God, which have the majesty of holiness shining in them, are calumniated by the profane. The mouths of men are open against God, as if he were an hard master, and the path of true religion, too strict and severe. If men cannot give God a good word, shall we be discontented or troubled that they speak hardly of us? Such as labor to bury the glory of true religion, shall we wonder that "their throats are open sepulchers," (Ro. 3:13) to bury our good name? O let us be contented, while we are in God's scouring-house, to have our names sullied a little; the blacker we seem to be here, the brighter shall we shine when God has set us upon the celestial shelf!

The sixth apology that discontent makes, is disrespect. "I have not that esteem from men, as is suitable to my worth and grace!" And does this trouble you? Consider,

1. The world is an unequal judge; as it is full of change—as of partiality. The world gives her respects, as she does her places of preferment; more often by favor, than desert. Have you real worth in you? It is better to deserve respect—and not have it; than have it—and not deserve it!

2. Have you grace? God respects you, and his judgment is most worth prizing. A believer is a person of honor, being born of God: "Since you were precious in my eyes, you have been honorable, and I have loved you." (Is. 43:4) Let the world think what they will of you; perhaps in their eyes, you are vile; but in God's eyes, you are his dove, (Ca. 2:14) his spouse, (Ca. 5:1) his jewel. (Mal. 3:17) Others account you the dregs of offscouring of the world, (1 Cor. 4:14) but God will give whole kingdoms for your ransom. (Is. 43:3) Let this content—it does not matter how I am looked upon in the world—if God thinks well of me. It is better that God approves—than man applauds. The world may honor us—and God put us in his black book! What is a man the better that his fellow-prisoners commend him—if his judge condemns him! O labor to keep in with God; prize his love! Let worldlings frown on me—I am contented, being a favorite of the king of heaven!

3. If you are a child of God, you must expect disrespect from the ungodly. A believer is in the world—but not of the world. We are here in a pilgrim condition, out of our own country, therefore must not look for the respect and acclamation of the world. It is sufficient that we shall have honor in our own country. (He. 13:14) It is dangerous to be the world's favorite!

4. Discontent arising from disrespect, savors too much of pride. A humble Christian has a lower opinion of himself—than others can have of him. He who is taken up about the thoughts of his sins, and how he has provoked God, cries out, as Agur, "I am more brutish than any man!" (Proverbs 30:2) and therefore is contented, though he be set among "the dogs of my flock." (Job 30:1) Though he is low in the thoughts of the ungodly—yet he is thankful that he is not laid in "the lowest hell." (Psalm 86:13) A proud man sets an high value upon himself; and is angry with others, because they will not come up to his price! Take heed of pride! O had others a window to look into their heart, or did your heart stand where your face does—you would wonder to have so much respect!

The next apology is, "I meet with very great sufferings for the truth!" Consider,

1. Your sufferings are not so great as your sins! Put these two in the balance, and see which weighs heaviest; where sin lies heavy, sufferings lie light. A carnal spirit makes more of his sufferings—and less of his sins; he looks upon one at the great end of the telescope—but upon the other at the little end of the telescope. The carnal heart cries out, "Take away my affliction!" But a gracious heart cries out, "Take away my iniquity!" (2 Sa. 24:10) The one says, "Never has anyone suffered as I have done!" But the other says, "Never has anyone sinned as I have done!" (Mi. 7:7)

2. Are you under sufferings: you have an opportunity to show the valor and constancy of your mind. Some of God's saints would have accounted it a great favor, to have been honored with martyrdom. One said, "I am in prison—until I be in prison". You count that a trouble, which others would have worn as an ensign of their glory.

3. Even those who have gone only upon moral principles, have shown much constancy and contentment in their sufferings. Curtius, being bravely mounted and in armor, threw himself into a great gulf, that the city of Rome might, (according to the oracle,) be delivered from the pestilence. And we, having a divine oracle, "those who who kill the body, cannot hurt the soul," shall we not with much constancy and patience devote ourselves to injuries for Christ, and rather suffer for the truth—than the truth suffer for us?

The Decii among the Romans, vowed themselves to death, that their legions and soldiers might be crowned with the honor of the victory. O what should we be content to suffer, to make the truth victorious! Regulus having sworn that he would return to Carthage, though he knew there was a furnace heating for him there—yet not daring to infringe his oath, he did adventure to go. We then who are Christians, having made a vow to Christ in baptism, and so often renewed in the blessed sacrament, should with much contentment rather choose to suffer, than violate our sacred oath! Thus the blessed martyrs, with what courage and cheerfulness did they yield up their souls to God! When the fire was set to their bodies—yet their spirits were not at all fired with passion or discontent. Though others hurt the body, let them not be discontent; show by your heroic courage, that you are above those troubles, which you cannot be without.

The next apology is, "the prosperity of the wicked." "I envied the arrogant when I saw the prosperity of the wicked!" Psalm 73:3 It is often that the evil enjoy all the good—and the good endure all the evil. David, though a godly man, stumbled at this, and had almost stumbled because of this. Well, be contented; for remember,

1. Worldly goods are not the only things, nor the best things; they are mere temporal blessings. These are but the acorns with which God feeds swine! You who are believers have more choice fruit—the olive, the pomegranate, the fruit which grows on the true vine Jesus Christ! Others have the fat of the earth—you have the dew of heaven! They have muddied puddles—but you have those springs of living water which are purified with Christ's blood, and filled with his love.

2. To see the wicked flourish is rather a matter of pity, than envy! This is all the heaven they will have! "Woe to you who are rich, for you have your only happiness now!" (Luke 6:24) Hence it was, that David made it his solemn prayer, "Deliver me from the wicked, from men of the world, who have their portion in this life!" (Psalm 17:15) These words are David's litany—"good Lord, deliver me!" When the wicked have eaten of their dainty dishes—there comes in a sad reckoning which will spoil all. The world is first musical and then tragical! We should not envy a man who will fry and blaze in hell—let him have enough of the fat of the earth. O remember—for every sand of mercy which runs out of the wicked, God puts a drop of wrath into his vial! "You are storing up wrath for yourself in the day of wrath, when God’s righteous judgment is revealed." Romans 2:5

Therefore as that soldier said to his fellow, "do you envy my grapes? they cost me dear, I must die for them!" So I say, do you envy the wicked? alas their prosperity is like Haman's banquet before execution! If a man were to be hanged, would one envy to see him walk to the gallows through pleasant fields and fine galleries, or to see him go up the ladder in clothes of gold? The wicked may flourish in their bravery for a while; but, when they flourish as the grass, "it is, that they shall be destroyed forever; (Psalm 92:7) the proud grass shall be mown down. Whatever a sinner enjoys—he has a curse with it, "I will curse your blessings!" (Malachi 2:2) And shall we envy him? Would we envy a dog--if poisoned food was given to it! The long furrows in the backs of the godly have a seed of blessing in them, when the table of the wicked becomes a snare, and their honor their halter!

The next apology that discontent makes for itself is "the evils of the times." The times are full of heresy and impiety, and this is that which troubles me. This apology consists of two branches, to which I shall answer in specie; and,

Branch 1. The times are full of HERESY! Error is a touch-stone to discover bad men. This is indeed sad; when the devil cannot destroy the church by violence—he endeavors to poison it; when he cannot with Samson's foxtails set the corn on fire, then he sows tares. As he labors to destroy the peace of the church by division, so the truth of it by error. We may cry out, "We live in times wherein there is a sluice open to all novel opinions, and every man's opinion is his Bible!" Well; this may make us mourn—but let us not murmur or be discontent. Consider,

1. Error makes a discovery of men. Error reveals such as are tainted and corrupt. When the leprosy brake forth in the forehead, then was the leper discovered. Error is a spiritual bastard; the devil is the father, and pride the mother! You never knew an erroneous man, but he was a proud man. Now, it is good that such men should be unveiled, to the intent, first, that God's righteous judgment upon them may be adored; secondly, that others be not infected. If a man has the plague, it is well it breaks forth. For my part, I would avoid a heretic, as I would avoid the devil, for he is sent on the devil's errand. I appeal unto you; if there were a tavern in this city, where under a pretense of selling wine, many bottles of poison were to be sold, were it not well that others should know of it, that they might not buy? It is good that those that have poisoned opinions should be known, that the people of God may not come near either the scent or the taste of that poison!

Error is a touch-stone to discover good men: it tries the gold: "there must be heresies, that those who are approved, may be made manifest." (1 Cor. 11:19) Thus our love to Christ, and zeal for truth does appear. God shows who are the living fish; such as swim against the stream: who are the sound sheep; such as feed in the green pastures of the ordinances: who are the doves; such as live in the best air, where the spirit breathes. God sets a garland of honor upon these, "these are those who came out of great tribulation; (Re. 7:14) so these are they that have opposed the errors of the times, these are they that have preserved the virginity of their conscience, who have kept their judgment sound and their heart soft. God will have a trophy of honor set upon some of his saints, they shall be renowned for their sincerity, being like the cypress, which keeps its greenness and freshness in the winter-season.

2. Be not sinfully discontented, for God can make the errors of the church advantageous to truth. Thus the truths of God have come to be more beaten out and confirmed; as it is in the law, one may lay a false title to a piece of land, the true title has by this means been the more searched into and ratified. Some had never so studied to defend the truth by Scripture, if others had not endeavored to overthrow it by sophistry; all the mists and fogs of error that have risen out of the bottomless pit, have made the glorious Sun of truth to shine so much the brighter. Had not Arius and Sabellius broached their damnable error, the truth of those questions about the blessed Trinity would never have been so discussed and defended by Athanasius, Augustine, and others; had not the devil brought in so much of his princely darkness, the champions for truth had never run so fast to Scripture to light their lamps. So that God with a wheel within a wheel, over-rules these things wisely, and turns them to the best. Truth is a heavenly plant—which settles by shaking.

3. God raises the price of his truth the more; the very shreds and filings of truth are esteemed. When there is much counterfeit metal abroad, we prize the true gold the more; pure wine of truth is never more precious, than when unsound doctrines are broached and vented.

4. Error makes us more thankful to God for the jewel of truth. When you see another infected with the plague—how thankful are you that God has freed you from the infection! When we see others have the leprosy in the head—how thankful are we to God that he has not given us over to believe a lie and so be damned! It is a good use that may be made even of the error of the times—when it makes us more humble and thankful, adoring the free grace of God, who has kept us from drinking of that deadly poison!

Branch 2. The times are full of IMPIETY! I live and converse among the profane: "O that I had wings like a dove, for then would I fly away and be at rest." (Psalm 55:6)

It is indeed sad, to be mixed with the wicked. David beheld "transgressors and was grieved." And Lot (who was a bright star in a dark night) was vexed, or, as the word in the original may bear, wearied out, with the filthy lives of the wicked; he made the sins of Sodom, into spears to pierce his own soul. We ought, if there is any spark of divine love in us, to be very sensible of the sins of others—and to have our hearts bleed for them. Yet let us not break forth into mourning and discontent, knowing that God in his providence has permitted it, and surely not without some reasons; for,

1st. The Lord makes the wicked a hedge to defend the godly; the wise God often makes those who are wicked and peaceable, a means to safeguard his people from those who are wicked and cruel. The king of Babylon kept Jeremiah, and gave special order for his looking after, that he did lack nothing. (Jer. 39:11,12) God sometimes makes brazen sinners to be brazen walls to defend his people.

2nd. God does but interline and mingle the wicked with the godly, that the godly may be a means to save the wicked; such is the beauty of holiness that it has a magnetic force in it to allure and draw even the wicked. Sometimes God makes a believing husband a means to convert an unbelieving wife, and vice versa: "How do you know, wife, whether you will save your husband? Or, how do you know, husband, whether you will save your wife?" (1 Cor. 7:16) The godly living among the wicked, by their prudent advice and pious example, have won them to the embracing of true religion. If there were not some godly among the wicked, how in a practical way, without a miracle, can we imagine that the wicked should be converted? those who are now shining saints in heaven, once served diverse lusts. (Ti. 3:3) Paul was once a persecutor; Augustine was once a manichee; Luther was once a monk; but by the kind and holy behavior of the godly, were converted to the faith.

The next apology that discontent makes, is, smallness of abilities and gifts. "I cannot (says the Christian) discourse with that fluency, nor pray with that elegance, as others."

1. Grace is beyond gifts; you compare your grace with another's gifts, there is a vast difference. Grace without gifts is infinitely better than gifts without grace. In religion, the vitals are best. Gifts are a more extrinsic and common work of the Spirit, which is incident to reprobates. Grace is a more distinguishing work, and is a jewel hung only upon the elect. Have you the seed of God—the holy anointing? Be content!

(1.) You say, You can not discourse with that fluency as others. Experience in religion, is better than notions; and heart impressions are beyond vocal expressions. Judas (no doubt) could make a learned discourse on Christ—but well-fared the woman in the gospel, who felt virtue coming out of Christ, (Lu. 8:47). A sanctified heart is better than a silver tongue! There is as much difference between gifts and graces, as between a tulip painted on the wall, and one growing in the garden!

(2.) You say, you can not pray with that elegance as others. Prayer is a matter more of the heart—than the head. In prayer it is not so much fluency which prevails—as fervency, (Ja. 5:16) nor is God so much taken with the elegance of speech, as the efficacy of the Spirit. Humility is better than fluency; here the mourner is the orator; sighs and groans are the best rhetoric!

2. Be contented, for God does usually proportion a man's abilities to the place to which he calls him; some are set in a higher sphere and function, their place requires more gifts and abilities; but the most inferior member is useful in its place, and shall have a power delegated for the discharge of its peculiar office.

The next apology is, the troubles of the church. "Alas, my disquiet and discontent is not so much for myself, as the church! The church of God suffers."

I confess it is sad and we ought for this "to hang our harps upon the willows." He is a wooden leg in Christ's body, that is not sensible of the state of the body. As a Christian must not be proud flesh, so neither dead flesh. When the church of God suffers, he must sympathize; Jeremiah wept for the virgin daughter of Zion. We must feel our brethren's hard cords, through our soft beds. In music, if one string is touched, all the rest sound: when God strikes upon our brethren, our "affections must sound like a harp". Be sensible—but give not way to discontent. For consider,

1. God sits at the stern of his church. (Psalm 46:5) Sometimes it is a ship tossed upon the waves, "afflicted and tossed! (Is. 54:11) but cannot God bring this ship to haven, though it meets with a storm upon the sea? This ship in the gospel was tossed because sin was in it; but it was not overwhelmed, because Christ was in it. Christ is in the ship of this church, fear not sinking; the church's anchor is cast in heaven. God loves his church, and takes much care of it. The names of the twelve tribes were on Aaron's breastplate, signifying how near to God's heart his people are. They are his portion, (De. 27:9) and shall that be lost? They are his glory, (Is. 46:13) and shall that be finally eclipsed? Certainly not! God can deliver his church, not only from opposition—but by opposition; the church's pangs shall help forward her deliverance.

2. God has always propagated true religion by sufferings. The foundation of the church has been laid in blood, and these sanguine showers have ever made it more fruitful. Cain put the knife to Abel's throat, and ever since, the church's veins had bled: but she is like the vine, which by bleeding grows; and like the palm-tree, which the more weight is laid upon it, the higher it rises. The holiness and patience of the saints, under their persecutions, has much added both to the growth of true religion, and the glory of God. Basil and Tertullian observe of the primitive martyrs, that many of the heathen, seeing their zeal and constancy, turned Christians. Religion is that Phoenix which has always revived and flourished in the ashes of holy men. Isaiah sawn asunder, Peter crucified at Rome with his head upside down, Cyprian, bishop of Carthage, and Polycarp of Smyrna, were both martyred for true religion—yet evermore the truth has been sealed by blood, and gloriously dispersed; whereupon Julian did forbear to persecute, not out of pity—but envy, because the church grew so fast, and multiplied, as Nazianzen well observes.

The twelfth apology that discontent makes for itself, is this, "it is not my afflictions which trouble me—but it is my SINS which disquiet and discontent me."

Be sure it is so; do not prevaricate with God and your own soul; in true mourning for sin when the present suffering is removed—yet the sorrow is not removed. But suppose the apology is real, that sin is the ground of your discontent; yet I answer, a man's disquiet about sin may be beyond its bounds, in these three cases.

1. When it is disheartening, that is, when it sets up sin above mercy. If Israel had only pored over their sting, and not looked up to the brazen serpent—they would never have been healed. That sorrow for sin which drives us away from God, is sinful—for there is more despair in it than remorse; the soul has so many tears in its eyes, that it cannot see Christ! Sorrow, as sorrow, does not save, that were to make a Christ of our tears! But is useful, as it is preparatory in the soul—making sin vile, and Christ precious. O look up to the brazen serpent, the Lord Jesus! A sight of his blood will revive, the plaster of his merits is broader than our sore. It is Satan's policy, either to keep us from seeing our sins; or, if we do see them—that we may be swallowed up with sorrow; (2 Cor. 2:7). Either he would stupify us, or affright us; either keep the looking-glass of the law from our eyes, or else pencil out our sins in such crimson colors, that we may sink in the quicksands of despair!

2. When sorrow is indisposing, it untunes the heart for prayer, meditation, holy conference; it cloisters up the soul. This is not sorrow—but rather sullenness, and renders a man not so much penitential, as cynical.

3. When it is out of season. God made us rejoice—and we hang up our harps upon the willows; he bids us trust—and we cast ourselves down, and are brought even to the margin of despair. If Satan cannot keep us from mourning—he will be sure to put us upon it when it is least in season. When God calls us in a special manner to be thankful for mercy, and put on our white robes—Satan will be putting us into mourning, and instead of a garment of praise, clothe us with a spirit of heaviness; so God loses the acknowledgment of mercy—and we the comfort. If your sorrow has turned and fitted you for Christ, if it has raised in you high prizings of him, strong hungerings after him, sweet delight in him—this is as much as God requires. A Christian does but sin—to vex and torture himself further upon the rack of his own discontent.

And thus I hope I have answered the most material objections and apologies which this sin of discontent does make for itself. I see no reason why a Christian should be discontented, unless for his discontent. Let me, in the next place, propound something which may be both as a loadstone and a whet-stone to contentment.

Divine MOTIVES to Contentment.

I. Consider the EXCELLENCY of contentment. Contentment is a flower which does not grow in every garden. You would think it were excellent if I could prescribe a remedy or antidote against poverty. Behold, here is that which is more excellent, for a man to be poor—and yet have enough! Contentment teaches a man how to abound—in the midst of poverty. Contentment is a remedy against all our trouble, an alleviation to all our burdens, the cure of to every worry. Contentment, though it be not properly a grace (it is rather a disposition of mind,) yet in it there is a happy mixture of all the graces: it is a most precious compound, which is made up of faith, patience, meekness, humility, etc. which are the ingredients put into it. Now there are these seven rare excellencies in contentment.

First excellency. A contented Christian carries heaven with him. For, what is heaven—but that sweet repose and full contentment that the soul shall have in God. In contentment there are the first-fruits of heaven. There are two things in a contented spirit, which make it like heaven.

(1.) God is there; something of God is to be seen in that heart. A discontented Christian is like a rough tempestuous sea; when the water is rough you can see nothing there; but when it is smooth and serene, then you may behold your face in the water. (Proverbs 27:19) When the heart rages through discontent, it is like a rough sea, you can see nothing there, unless it is passion and murmuring; there is nothing of God, nothing of heaven in that heart! But by virtue of contentment, the heart becomes like the sea when it is smooth and calm, there is a face shining there; you may see something of Christ in that heart, a representation of all the graces.

(2.) Rest and peace are there. O what a peace is kept in a contented heart! What a heaven! A contented Christian, is like Noah in the ark; though the ark was tossed with waves, Noah could sit and sing in the ark. The soul that is gotten into the ark of contentment, sits quiet, and sails above all the waves of trouble; he can sing in this spiritual ark. The wheels of the chariot move—but the axle stirs not; the circumference of the heavens is carried about the earth—but the earth moves not out of its center. When we meet with motion and change in the creatures round about us, a contented spirit is not stirred nor moved out of its center. The sails of a mill move with the wind—but the mill itself stands still, an emblem of contentment; when our outward estate moves with the wind of providence—yet the heart is settled through holy contentment; and when others are shaking and trembling in times of trouble, the contented spirit can say, as David, "O God my heart is fixed!" (Psalm 57:7) What is this, but a piece of heaven?

Second excellency. Whatever is defective in the creature, is made up in contentment. A Christian may lack the comforts that others have—the land, and possessions; but God has instilled into his heart that contentment which is far better: in this sense that saying of our Savior is true, "he shall receive a hundred fold." (Mat. 19:29) Perhaps he who ventured all for Christ, never has his house or land again: yes—but God gives him a contented spirit, and this breeds such joy in the soul, as is infinitely sweeter than all his houses and lands which he left for Christ.

It was sad with David in regard of his outward comforts, he being driven from his kingdom; yet in regard of that sweet contentment he found in God, he had more comfort than men have in the time of harvest and vintage. (Psalm 4:7) One man has house and lands to live upon, another has nothing, only a small trade; yet even that brings in a livelihood. A Christian may have little in the world—but he drives the trade of contentment; and so he knows as well how to lack, as to abound. O the rare art, or rather miracle of contentment!

Wicked men are often disquieted in the enjoyment of all things. But the contented Christian is joyful in the lack of all things! But how does a Christian come to be contented in the deficiency of outward comforts? A Christian finds contentment distilled out of the breasts of the promises. He is poor in purse—but rich in promise. There is one promise that brings much sweet contentment into the soul: "Those who seek the Lord shall not lack any good thing." (Psalm 34:10) If the thing we desire is good for us—we shall have it. If it is not good, then the not having is good for us. The resting satisfied with the promise gives contentment.

Third excellency. Contentment makes a man in tune to serve God. It oils the wheels of the soul and makes it more agile and nimble; it composes the heart, and makes it fit for prayer, meditation, etc. How can he who is in a passion of grief, or discontent, "attend upon the Lord without distraction?" Contentment prepares and tunes the heart. First you prepare the violin, and wind up the strings, before you play a score of music. Just so, when a Christian's heart is wound up to this heavenly frame of contentment, then it is fit for duty. A discontented Christian is like Saul, when the evil spirit came upon him—O what jarrings and discords does he make in prayer! When an army is put into a disorder, then it is not fit for battle; when the thoughts are scattered and distracted about the cares of this life, a man is not fit for devotion. Discontent takes the heart wholly off from God, and fixes it upon the present trouble, so that a man's mind is not upon his prayer—but upon his trouble. Discontent disjoints the soul; and it is impossible now that a Christian should go so steadily and cheerfully in God's service. O how lame is his devotion!

The discontented person gives God but a half-duty, and his religion is nothing but an external exercise, it lacks a soul to animate it. David would not offer that to God that cost him nothing." (2 Sa. 24:24) Where there is too much worldly care, there is too little spiritual cost in a duty. The discontented person does his duties by halves; he is just like Ephraim, "a cake not turned;" (Ho. 7:8) he is a cake baked on one side; he gives God the outside but not the spiritual part; his heart is not in duty; he is baked on one side—but the other side dough; and what profit is there of such raw undigested services? He who gives God only the skin of worship, what can he expect more than the shell of comfort? Contentment brings the heart into frame, and only then, do we give God the flower and soul of a duty, when the soul is composed. Now a Christian's heart is intent and serious. There are some duties which we cannot perform as we ought, without contentment, such as:

(1.) To rejoice in God. How can he rejoice—who is discontented? he is fitter for repining, than rejoicing.

(2.) To be thankful for mercy. Can a discontented person be thankful? He can be fretful, not thankful.

(3.) To justify God in his proceedings. How can he do this who is discontented with his condition? he will sooner censure God's wisdom, than clear his justice. O then, how excellent is contentment, which does prepare, and as it were, string the heart for duty? Indeed contentment does not only make our duties light and agile—but acceptable to God. It is this that puts beauty and worth into them; for contentment settles the soul. Now, as it is with milk, when it is always stirring, you can make nothing of it—but let it settle a while, and then it turns to cream: when the heart is overmuch stirred with disquiet and discontent, you can make nothing of those duties. How thin, how fleeting and tedious are they! but when the heart is once settled by holy contentment, now there is some worth in our duties, now they turn to cream.

Fourth excellency. Contentment is the spiritual pillar of the soul. It fits a man to bear burdens. He who has a contented heart—is invincible under sufferings. A contented Christian is like the camomile, the more it is trodden upon—the more it grows. As medicine works disease out of the body—so does contentment work trouble out of the heart. Thus it argues, "if I am under reproach, God can vindicate me; if I am in need, God can relieve me." "You shall not see wind, neither shall you see rain—yet the valley shall be filled with water." (2 Ki. 3:17) Thus holy contentment keeps the heart from fainting.

In the autumn, when the fruit and leaves are blown off, still there is sap in the root. Just so, when there is an autumn upon our external felicity, the leaves of our estate drop off—still there is the sap of contentment in the heart. A Christian has life inwardly, when his outward comforts do not blossom. The contented heart is never out of heart.

Contentment is the golden shield, which beats back all discouragements. Humility is like the lead to the net—which keeps the soul down when it is rising through passion; and contentment is like the cork in the net—which keeps the heart up when it is sinking through discouragements. Contentment is the great under-prop; it is like the steel beam, which bears whatever weight is laid upon it; nay, it is like a rock which breaks the waves.

It is astonishing to observe the same affliction lying upon two men—how differently they respond to it. The contented Christian is like Samson, who carried away the gates of the city upon his back; he can go away with his cross cheerfully, and makes nothing of it: the other is like Issachar, couching down under his burden. (Ge. 49:14) The reason is, the one is discontent, and that breeds fainting. Discontent swells the grief, and grief breaks the heart. When this sacred sinew of contentment begins to shrink, we go limping under our afflictions. We know not what burdens God may exercise us with; let us therefore preserve contentment; as is our contentment, such will be our courage. David with his five stones and his sling defied Goliath, and overcame him. Get but contentment into the sling of your heart; and with this sacred stone you may both defy the world and conquer it; you may break those afflictions, which otherwise would break you.

Fifth excellency. Contentment prevents many sins and temptations.

First, Contentment prevents many SINS. Where contentment is lacking—there is no lack of sin! Discontentedness with our condition is a sin that does not go alone—but is like the first link of the chain, which draws all the other links along with it. In particular, there are two sins which contentment prevents:

(1.) Contentment prevents impatience. Discontent and impatience are twins: "This evil is of the Lord—why should I wait on the Lord any longer!" (2 Ki. 6:33) As if God were so bound—that he must give us the mercy just when we desire it. Impatience is no small sin; as will appear if you consider whence it arises. It is for lack of faith. Faith gives a right notion of God; it is an intelligent grace; it believes that God's wisdom tempers— and his love sweetens all ingredients. This works patience. "Shall I not drink the cup which my Father has given me?"

Impatience is the daughter of infidelity. If a patient has a bad opinion of the physician, and thinks that he comes to poison him, he will take none of his remedies. Just so, when we have a prejudice against God, and think that he comes to kill us, and undo us—then we storm and cry out, like a foolish man, who cries out "away with the remedy!" though it is in order to a cure. Is it not better that the remedy smart a little—than the wound fester and rankle?

Impatience is for lack of love of God. We will bear his reproofs, whom we love not only patiently—but thankfully. "Love thinks no evil." (1 Cor. 13:5). Love puts the fairest, and most kind gloss upon the actions of a friend; "love covers a multitude of evil." If it were possible for God in the least manner to err, which were blasphemy to think—love would cover that error! Love takes everything in the best sense, it makes us bear any stroke. "Love endures all things." (1 Cor. 13:7) Had we love to God—we would have patience.

Impatience is for lack of humility. An impatient man was never humbled under the burden of sin. He who studies his sins, the numberless number of them, how they are twisted together, and sadly accented; is patient and says, "I will bear the indignation of the Lord, because I have sinned against him." The greater noise drowns the lesser noise; when the sea roars—the rivers are still. Just so, he who lets his thoughts expatiate about sin, is both silent and amazed—he wonders that it is no worse with him.

How great then is this sin of impatience! And how excellent is contentment, which is a counterpoise against this sin! The contented Christian believing that God does all in love, is patient, and has not one word of complaint. That is the sin that contentment prevents.

(2.) Contentment prevents murmuring, a sin which is a degree higher than the other; murmuring is quarreling with God, and inveighing against him; "they spoke against God." (Nu. 21:5) The murmurer essentially says, that God has dealt wrongly with him, and he has deserved better from him. The murmurer charges God with folly and unkindness. This is the language, or rather blasphemy of a murmuring spirit; "God might have been a wiser and better God to me." The murmurer is a mutineer. The Israelites are called in the same text murmurers and rebels: (Nu. 17:10) and is not rebellion as the sin of witchcraft? You who are a murmurer, are in the account of God as a witch, a sorcerer, as one that deals with the devil: this is a sin of the first magnitude.

Murmuring often ends in cursing: Micah's mother fell to cursing when the talents of silver were taken away, (Ju. 17:2) so does the murmurer when a part of his estate is taken away. Murmuring is the devil's music. This is that sin which God cannot bear, "How long shall I bear with this evil congregation, which murmurs against Me?" (Nu. 14:27) Murmuring is a sin which whets the sword against a people: it is a land-destroying sin; "neither murmur you as some of them also murmured, and were destroyed of the destroyer." (1 Cor. 10:10) Murmuring is a ripening sin; without mercy it will hasten England's funerals. O then, how excellent is contentment, which prevents this sin! To be contented, and yet murmur is an impossibility. A contented Christian acquiesces in his present condition, and does not murmur—but admire. Herein appears the excellency of contentment; it is a spiritual antidote against sin.

Secondly, Contentment prevents many TEMPTATIONS. Discontent is a devil which is always tempting.

1st. Discontent puts a man upon sinful means. He who is poor and discontented, will attempt anything; he will go to the devil for riches! He who is proud and discontented, will hang himself, as Ahithophel did when his counsel was rejected. Satan takes great advantage of discontent; he loves to fish in these troubled waters. Discontent both eclipses reason, and weakens faith! It is Satan's policy, that he usually breaks over the hedge where it is weakest; discontent makes a breach in the soul, and usually at this breach the devil enters by a temptation, and storms the soul.

How easily can the devil by his logic dispute a discontented Christian into sin? He forms such a argument as this, "he who is in need must study self-preservation: but you are now in need; therefore you ought to study self-preservation." Hereupon to make good his conclusion, he tempts to the forbidden fruit, not distinguishing between what is needful, and what is lawful. "What?" says he, "do you lack a livelihood? never be such a fool as starve—take the rising side at a venture, be it good or bad; "eat the bread of deceit, drink the wine of violence." Thus you see how the discontented man is a prey to that sad temptation to steal.

Contentment is a shield against poverty; for he who is contented, knows as well how to lack, as to abound. He will not sin to get a living; though his food grows short, he is content. He lives as the birds of the air—upon God's providence, and doubts not but he shall have enough to pay for his passage to heaven.

2d. Discontent tempts a man to atheism and apostasy. "Surely, there is no God to take care of things here below! Would he allow his holy people to be in need?" says discontent. "Throw off Christ's livery, desist from the religion!" Thus Job's wife being discontented with her condition, says to her husband, "do you still retain your integrity?" As if she had said, "do you not see, Job, what has become of all your religion? You fear God and eschew evil—and what are you the better? see how God turns his hand against you; he has smitten you in your body, estate, family—and do you still retain your integrity? What! still devout? still weep and pray for him? you fool, cast off religion, turn atheist!" Here was a sore temptation, which the devil handed over to Job by his discontented wife. Only his grace, as a golden shield, did ward off the blow from his heart, "you speak as one of the foolish women!"

"What profit is it," says the discontented person, "to serve the Almighty? Those who never trouble themselves about religion, are the prosperous men, and I in the mean while suffer need. I will just as well give over driving the trade of religion—if this be all my reward!" This logic often prevails. Atheism is the fruit which grows out of the blossom of discontent.

O then, behold the excellency of contentment! "If God is mine," says the contented spirit, "it is enough; though I have no lands or tenements, his smile makes heaven; his loves are better than wine. I have little in hand—but much in hope; my livelihood is short—but this is his promise, even eternal life! I am persecuted by malice—but better is persecuted godliness, than prosperous wickedness." Thus divine contentment is a spiritual antidote both against sin and temptation.

Sixth excellency. Contentment sweetens every condition. Christ turned the water into wine. Just so, contentment turns the bitter waters of Marah, into spiritual wine.

"Have I but little? Yet it is more than I deserve. This contented spirit is given in mercy; it is the fruit of Christ's blood—it is the legacy of free grace! A small present sent from a king—is highly valued. This little I have is with a good conscience; it is not stolen waters; guilt has not muddied or poisoned it; it runs pure. This little—is a pledge of more: this bit of bread—is a pledge of that bread which I shall eat in the kingdom of God! This little water in the cruise—is a pledge of that heavenly nectar which shall be distilled from the true vine! Do I meet with some crosses? My comfort is, if they are heavy—I have not far to go; I shall but carry my cross to Golgotha and there I shall leave it. My cross is light—in comparison with the weight of glory. Has God taken away my comforts from me? It is well--the Comforter still abides with me."

Thus contentment, as a honeycomb, drops sweetness into every condition. Discontent is a leaven which sours every comfort; it puts vinegar into every mercy, it doubles every cross. But the contented spirit sucks sweetness from every flower of providence; it can make poison into a choice morsel. Contentment is full of consolation.

Seventh excellency. Contentment is the best commentator upon providence; it makes a fair interpretation of all God's dealings. Let the providences of God be ever so dark or dismal, contentment construes them ever in the best sense. I may say of it, as the apostle of charity, "it thinks no evil." (1 Cor. 13:5) "Sickness (says contentment) is God's furnace to refine his gold, and make it sparkle the more! The prison is an oratory, or house of prayer. What if God melts away the creature from it? he saw perhaps my heart grew so much in love with it; had I been long in that fat pasture, I would have surfeited, and the better my estate had been, the worse my soul would have been. God is wise; he has done this either to prevent some sin—or to exercise some grace." What a blessed frame of heart is this!

A contented Christian is an advocate for God, against unbelief and impatience: whereas discontent takes everything from God in the worst sense; it censures God—and all that He does. But the contented soul takes all well; and when his condition is ever so bad, he can say, "truly God is good." (Psalm 73:1)

II. The second motive to contentment. A Christian has that which may make him content.

1. Has not God given you Christ? In him there are "unsearchable riches!" (Ep. 3:8) He is such a golden mine of wisdom and grace—that all the saints and angels can never dig to the bottom! As Seneca said to his friend Polybius, "never complain of your hard fortune—as long as Caesar is your friend." So I say to a believer, "never complain of your troubles—as long as Christ is your friend!" He is an enriching pearl, a sparkling diamond; the infinite luster of his merits makes us shine in God's eyes. (Ep. 1:7) In him there is both fullness and sweetness; he is unspeakably good. Pitch up your thoughts to the highest pinnacle, stretch them to the utmost bound, let them expatiate to their full latitude and extent—yet they fall infinitely short of these ineffable and inexhaustible treasures which are locked up in Jesus Christ! Is not this enough to give the soul contentment? A Christian who lacks necessities—yet having Christ, he has the "one thing needful."

2. Your soul is exercised and enameled with the graces of the Spirit, and is not here enough to give contentment? Grace is of a divine birth! it is the new plantation!. Grace is the flower of the heavenly paradise! it is the embroidery of the Spirit! Grace is the seed of God! (1 John 3:9) Grace is the sacred unction! (1 John 2:20) Grace is Christ's portraiture in the soul! Grace is the very foundation on which superstructure of glory is laid! O, of what infinite value is grace! What a jewel is faith! Well may it be called "precious faith." (2 Pe. 1:1) What is love—but a divine sparkle in the soul? A soul beautified with grace, is like a room richly hung with tapestry, or the sky bespangled with glittering stars.

These are the "true riches!" (Lu. 16:11) Is not here enough to give the soul contentment? What are all other things, but like wings of a butterfly, curiously painted—but they defile our fingers! Earthly riches cannot enrich the soul: oftentimes under silken apparel there is a thread-bare soul. Earthly riches are corruptible: "riches are not forever," as the wise man says. (Proverbs 27:24) Heaven is a place where gold and silver will not go. A believer is rich towards God! (Lu. 12:21) Why then, are you discontented? has not God given you that which is better than the world? What if he does not give you the box—if he gives you the jewel! What if he denies you pennies—if he pays you in diamonds! What if he denies you temporal mercies—if he give you spiritual mercies. What if the water in the bottle is spent—you have enough in the fountain! What need he complain of the world's emptiness—who has God's fullness!

"The Lord is my portion," says David, (Psalm 16:5) then let the lines fall where they will, in a sick-bed or prison, I will say, "the lines are fallen unto me in pleasant places, yes, I have a goodly heritage!" Are you not heir to all the promises? Have you not a guarantee of heavenly glory? When you let go your hold of natural life—are you not sure of eternal life? Has not God given you the pledge and first fruits of glory? Is not here enough to work your heart to contentment?

III. The third motive is—Be content, for else we confute our own prayers. We pray, "May your will be done." It is the will of God that we should are in such a condition; he has decreed it, and he sees it best for us—why then do we murmur, and are discontent at that which we pray for? either we are not in good earnest in our prayer, which argues hypocrisy; or we contradict ourselves which argues folly.

IV. The fourth motive to contentment is—Because now God has his end, and Satan misses of his end.

1. God has his end. God's end in all his providences, is to bring the heart to submit and be content. Indeed, this pleases God much—he loves to see his children satisfied with that portion he carves and allots them; it contents him—to see us contented. Therefore let us acquiesce in God's providence, now God has his end.

2. Satan misses of his end. The end why the devil, though by God's permission, did smite Job in his body and estate—was to perplex his mind; he vexed his body with the purpose that he might disquiet his spirit. He hoped to bring Job into a fit of discontent; and then that he would in anger, break forth against God. But Job being so well-contented with his condition—that he falls to blessing of God, and so he did disappoint Satan of his hope. "The devil will cast some of you into prison;" (Re. 2:10) why does the devil throw us into prison? It is not so much the hurting our body, as the molesting our mind, that he aims at; he would imprison our contentment, and disturb the regular motion of our souls—this is his design. It is not so much the putting us into a prison—as the putting us into a passion—which he attempts; but by holy contentment, Satan loses his prey, and misses of his end.

The devil has often deceived us; the best way to deceive him, is by contentment in the midst of temptation; our contentment will discontent Satan. O, let us not gratify our enemy! Discontent is the devil's delight! Now it is as he would have it, he loves to warm himself at the fire of our passions. Repentance is the joy of the angels—and discontent is the joy of the devils! As the devil dances at discord, so he sings at discontent. The fire of our passions makes the devil a bonfire! It is a kind of heaven to him—to see us torturing ourselves with our own troubles; but by holy contentment, we frustrate him of his purpose, and do as it were put him out of countenance.

V. The fifth motive is to contentment is—By contentment a Christian gains a victory over himself. For a man to be able to rule his own spirit—this of all others, is the most noble conquest. Passion denotes weakness; to be discontented is suitable to flesh and blood. But to be in every state content, reproached—yet content, imprisoned—yet content; this is above nature; this is some of that holy valor and chivalry which only a divine spirit is able to infuse. In the midst of the affronts of the world, to be patient; and in the changes of the world, to have the spirit calmed—this is a conquest worthy indeed of the garland of honor. Holy Job, divested and turned out of all, leaving his scarlet, and embracing the dunghill, (a sad catastrophe!) yet had learned contentment. It is said, "he fell down upon the ground and worshiped." (Job 1:20) One would have thought he should have fallen upon the ground and blasphemed! No, he fell and worshiped! He adored God's justice and holiness! Behold the strength of grace! here was a humble submission—yet a noble conquest; he got the victory over himself! It is no great matter for a man to yield to his own passions, this is facile and cowardly—but to content himself in denying of himself, this is sacred.

VI. The sixth great motive to work the heart to contentment is—The consideration that all God's providences, however cross or difficult, shall do a believer good. "And we know that all things work together for good, to those who love God." (Rom. 8:28) Not only all good things—but all evil things work for good; and shall we be discontented at that which works for our good? Suppose our troubles are sadly twisted together: what if sickness, poverty, reproach, law-suits, etc., unite and muster their forces against us? all shall work for good; our maladies shall be our medicines; and shall we repine at which shall undoubtedly do us good? "Unto the upright, there arises light in darkness." (Psalm 112:4) Affliction may be baptized Marah; it is bitter—but medicinal. Because this is so full of comfort, and may be a most excellent remedy against discontent, I shall a little expatiate. It will be inquired how the evils of affliction work for good? Several ways.

First, They instruct us—they TEACH us. The Psalmist having very elegantly described the church's trouble, (Psalm 74) prefixed this title to the psalm, a Maschil, which signifies a psalm giving instruction; and that which seals up instruction, works for good. God puts us sometimes under the black rod of discipline; "hear the rod, and who has appointed it." (Mi. 6:9) God makes our adversity our university. Affliction is a preacher; "blow the trumpet in Tekoa:" (Je. 6:1) the trumpet was to preach to the people; "be instructed, O Jerusalem." (Je. 6:8) Sometimes God speaks to the minister to lift up his voice like a trumpet, (Is. 58:1) and here he speaks to the trumpet to lift up its voice like a minister.

Afflictions teach us humility. We are commonly prosperous and proud, but corrections are God's corrosives to eat out the proud flesh. Jesus Christ is the lily of the valleys, (Can. 2:1) he dwells in a humble heart! God brings us into the valley of tears—that He may bring us into the valley of humility; "remembering my affliction and my misery, the wormwood and the gall; my soul has them still in remembrance, and is humbled in me. (La. 3:19,20) When men are grown proud, God has no better way with them, than to brew them a cup of wormwood.

Afflictions are compared to thorns, (Ho. 2:6) God's thorns are to prick the bubble of pride. Suppose a man runs at another with a sword to kill him; accidentally, it only lets out his abscess of pride; this does him good: God's sword is to let out the abscess of pride; and shall that which makes us humble, make us discontented?

Afflictions teach us repentance; "You have disciplined me—and I have been disciplined. After I strayed, I repented." (Jer. 31:18,19) Repentance is the precious fruit that grows upon the cross. When the fire is put under the still, the water drops. Just so, fiery afflictions make the waters of repentance drop and distill from the eyes; and is here any cause of discontent?

Afflictions teach us to pray better, "they poured out a prayer when Your chastening was upon them;" (Is. 26:16) before, they would say a prayer; now they poured out a prayer. Jonah was asleep in the ship—but awake and at prayer in the whale's belly. When God puts under the fire-brands of affliction, now our hearts boil over the more; God loves to have his children possessed with a spirit of prayer. Never did David, the sweet singer of Israel, tune his harp more melodiously, never did he pray better, than when he was in affliction. Thus afflictions instruct us; and shall we be discontent at that which is for our good?

Secondly, Afflictions TEST us. (Psalm 66:10,11) Gold is not the worse for being tried, or grain for being fanned. Affliction is the touchstone of sincerity, it tries what metal we are made of; affliction is God's fan and his sieve. It is good that men be known; some serve God for a livery; they are like the fisherman, who makes use of the net, only to catch the fish; so they go a-fishing with the net of religion, only to catch preferment: affliction discovers these. Hypocrites will fail in a storm, true grace holds out in the winter-season. That is a precious faith which, like the stars, shines brightest in the darkest night. It is good that our graces should be brought to trial; thus we have the comfort, and the gospel the honor—and why then be discontented?

Thirdly, Afflictions are purgatives. These evils work for our good, because they purge out sin, and shall I be discontented at this? What if I have more trouble, if I have less sin? The brightest day has its clouds; the purest gold its dross; the most refined soul has some measure of corruption. The saints lose nothing in the furnace—but what they can well spare—their dross: is not this for our good? Why then should we murmur? "I am come to send fire on the earth." (Lu. 12:49) Tertullian understands it of the fire of affliction. God makes this like the fire of the three children, which burned only their bonds and set them at liberty in the furnace, so the fire of affliction serves to burn the bonds of iniquity. "By this therefore shall the iniquity of Jacob be purged: and this is all the fruit—to take away his sin." (Is. 27:9)

When affliction or death comes to a wicked man, it takes away his soul; when it comes to a godly man, it only takes away his sin; is there any cause why we should be discontented? God steeps us in the brinish waters of affliction, that he make take out our spots. God's people are his husbandry; (1 Cor. 3:9) the ploughing of the ground kills the weeds, and the harrowing of the earth breaks the hard clods: God's ploughing of us by affliction, is to kill the weeds of sin; his harrowing of us is to break the hard clouds of impenitency, that the heart may be fitter to receive the seeds of grace; and if this is the purpose of affliction, why should we be discontented?

Fourthly, Afflictions both exercise and increase our grace. Afflictions exercise our graces; everything is most in its excellency when it is most in its exercise. Our grace, though it cannot be dead—yet it may be asleep, and has need of awakening. What a dull thing is the fire when it is hid in the embers, or the sun when it is masked behind a cloud! A sick man is living—but not lively; afflictions quicken and excite grace. God does not like to see grace in the eclipse. Now faith puts forth its purest and most noble acts in times of affliction. God makes the fall of the leaf the spring of our graces. What if we are more afflicted—if graces be more active.

Afflictions increase grace; as the wind serves to increase and blow up the flame, so does the windy blasts of affliction augment and blow up our graces; grace is not consumed in the furnace—but it is like the widow's oil in the cruise, which increased by pouring out. The torch, when it is beaten burns brightest, so does grace when it is exercised by sufferings. Sharp frosts nourish the good grain—so do sharp afflictions nourish grace. Some plants grow better in the shade than in the sun; the shade of adversity is better for some than the sun-shine of prosperity. Naturalists observe that the colewort thrives better when it is watered with salt water than with fresh water, so do some thrive better in the salt water of affliction; and shall we be discontented at that which makes us grow and fructify more?

Fifthly, These afflictions do bring more of God's gracious presence into the soul. When we are most assaulted, we shall be most assisted; "I will be with him in trouble." (Psalm 91:15) It cannot be ill with that man with whom God is—by his powerful presence in supporting, and his gracious presence in sweetening the present trial. God will be with us in trouble, not only to behold us—but to uphold us, as he was with Daniel in the lion's den, and the three Hebrew children in the fiery furnace. What if we have more trouble than others—if we have more of God with us than others have? We never have sweeter smiles from God's face—than when the world begins to frown upon us. Your statutes have been my song; where? not when I was upon the throne—but "in the house of my pilgrimage." (Psalm 119:54)

We read, the Lord was not in the wind, nor in the earthquake, nor in the fire: (1 Ki. 19:11) but in a metamorphical and spiritual sense, when the wind of affliction blows upon a believer, God is in the wind; when the fire of affliction kindles upon him, God is in the fire—to sanctify, to support, to sweeten. If God is with us, the furnace shall be turned into a festival, the prison into a paradise, the earthquake into a joyful dance. O why should I be discontented, when I have more of God's gracious presence!

Sixthly, These evils of affliction are for good, as they bring with them certificates of God's love, and are evidences of his special favor. Affliction is the saint's livery; it is a badge of honor! That the God of glory should look upon a worm, and take so much notice of him—as to afflict him rather than lose him—is an high act of favor. God's rod is a scepter of dignity, Job calls God's afflicting of us, his magnifying of us. (Job 7:17) Some men's prosperity has been their shame, when others afflictions have been their crown.

Seventhly, These afflictions work for our good, because they work for us a far exceeding weight of glory. (2 Cor. 4:17) That which works for my glory in heaven, works for my good. We do not read in Scripture that any man's honor or riches work for him a weight of glory—but afflictions do; and shall a man be discontented at that which works for his glory? The heavier the weight of affliction, the heavier the weight of glory; not that our sufferings merit glory, (as the papists do wickedly teach,) but though they are not the cause of our crown—yet they are the way to it; and God makes us, as he did our captain, "perfect through sufferings." (He. 2:10) And shall not all this make us contented with our condition?

O I beseech you, look not upon the evil of affliction—but the good of affliction! Afflictions in Scripture are called "visitations." (Job 7:18) God's afflictions are but friendly visits. Behold here God's rod, like Aaron's rod blossoming; and Jonathan's rod, it has honey at the end of it. Poverty shall starve out our sins; the sickness of the body cures a sin-sick soul; O then, instead of murmuring and being discontented, bless the Lord! Had you not met with such a cross in the way—you might have gone to hell and never stopped!

VII. The seventh motive to contentment is—Consider the evil of discontent. Malcontent has a mixture of grief and anger in it, and both of these must needs raise a storm in the soul. Have you not seen the posture of a sick man? Sometimes he will sit up on his bed, by and by he will lie down, and when he is down he is not quiet; first he turns on the one side and then on the other; he is restless; this is just the emblem of a discontented spirit. The man is not sick—yet he is never well; sometimes he likes such a condition of life but is soon weary; and then another condition of life; and when he has it—yet he is not pleased; this is an evil under the sun. Now the evil of discontent appears in three things.

First Evil. The SORDIDNESS of it is unworthy of a Christian.

(1.) It is unworthy of his profession. It was the saying of a heathen, "bear your condition quietly; know you are a man;" so I say, "bear your condition contentedly, know you are a Christian." You professes to live by faith: what? and not be content? Faith is a grace which substantiates things not seen; (He. 11:1) faith looks beyond the present—it feeds upon promises; faith lives not by bread alone; when the water is spent in the bottle, faith knows where to have recourse. Now to see a Christian dejected in the lack of visible supplies, where is faith? "O," says one, "my estate in the world is down." Ay, and which is worse—his faith is down. Unless he has many outward comforts—he will not be content. True faith will trust God's heart—where it cannot trace his hand; and will venture upon God's promise though it has nothing in view.

You who are discontented because you have not all that you would, let me tell you—either your faith is a nonentity—or at best but an embryo. It is a weak faith which must have crutches to support it. Nay, discontent is not only below faith—but below reason: why are you discontented? Is it because you are dispossessed of such comforts? Well, and have you not reason to guide you? Does not reason tell you that you are but tenants at will? And may not God turn you out when he pleases? You hold not your estate by personal right—but upon God's favor and courtesy.

(2.) It is unworthy of the relation we stand in to God. A Christian is invested with the title and privilege of sonship, (Ep. 1:5) he is an heir of the promise. O consider the lot of free-grace which has fallen upon you! You are nearly allied to Christ, and of the blood royal; you are advanced in some sense, above the angels: "why are you, being the king's son, lean from day to day?" (2 Sa. 13:4) Why are you discontented? O, how unworthy is this! as if the heir to some great monarch should go pining up and down, because he may not pick such a flower.

Second Evil. Consider the SINFULNESS of discontent; which appears in three things; the causes, the accompaniments, the consequences of it.

(1.) It is sinful in the CAUSES.

The first cause of discontent is pride. He who thinks highly of his

deserts, usually is discontent with his condition. A discontented man is a proud man, he thinks himself better than others, therefore finds fault with the wisdom of God. "Should the thing that was created say to the One who made it—Why have you made me like this?" (Ro. 9:20) why am I not in better circumstances? Discontent is nothing else but the boiling over of pride!

The second cause of discontent is envy, which Augustine calls the sin of the devil. Satan envied Adam the glory of paradise, and the robe of innocency. He who envies what his neighbor has—is never contented with that portion which God's providence, parcels out to him. As envy stirs up strife, so it creates discontent: the envious man looks so much upon the blessings which another enjoys—that he cannot see his own mercies—and so does continually vex and torture himself. Cain envied that his brother's sacrifice was accepted, and his rejected; hereupon he was discontented, and presently murderous thoughts began to arise in his heart.

The third cause of discontent is covetousness. This is a foul sin. Whence are vexing lawsuits—but from discontent? and whence is discontent—but from covetousness? Covetousness and contentedness cannot dwell in the same heart. Avarice is never satisfied. The covetous man is like Behemoth, "behold he drinks up a river." (Job 40:23) "There are four things (says Solomon) which never have enough." I may add a fifth—the heart of a covetous man; he is continually craving. Covetousness is like a wolf in the breast, which is ever feeding. Because a man is never satisfied—he is never content.

The fourth cause of discontent is unbelief, which is akin to Atheism. The discontented person is ever distrustful. The provisions grow scanty, and the distrustful person asks, "I am in these great difficulties, can God help me? Can he prepare a table in the wilderness? Surely he cannot. My estate is exhausted, can God help me? My friends are gone, can God raise me up more? Surely the arm of his power is shrunk. I am like the dry fleece, can any water come upon this fleece? If the Lord would make windows in heaven, might this thing be?" (2 Ki. 7:2) Thus the anchor of hope, and the shield of faith, being cast away, the soul goes pining up and down. Discontent is nothing else but the echo of unbelief. Remember, distrust is worse than distress.

(2.) Discontent is evil in its ACCOMPANIMENTS, which are two:

1. Discontent is joined with a sullen melancholy. A Christian of a right temper should be ever cheerful in God: "serve the Lord with gladness;" (Psalm 100:2) A sign that the oil of grace has been poured into the heart, is when the oil of gladness shines in the countenance. Cheerfulness credits religion; how can the discontented person be cheerful? Discontent is a dogged, sullen humor. Because we have not what we desire, God shall not have a good work or look from us. This is like the bird in the cage, because she is pent up, and cannot fly in the open air, therefore beats herself against the cage, and is ready to kill herself. Thus that peevish prophet; "I do well to be angry, even unto death!" (Jon. 4:9)

2. Discontent is accompanied with unthankfulness. Because we have not all we desire, we never mind the mercies which we have. We deal with God as the widow of Zarephath did with the prophet: the prophet Elijah had been a means to keep her alive in the famine, for it was for his sake, that her meal in the barrel, and her oil in the cruise failed not. But as soon as ever her son dies, she falls into a passion, and begins to quarrel with the prophet: "O man of God, what have you done to me? Have you come here to punish my sins by killing my son?" (1 Ki. 17:18) So ungratefully do we deal with God: we can be content to receive mercies from God—but if he crosses us in the least thing, then, through discontent, we grow touchy and impatient, and are ready to fly upon God! Thus God loses all his mercies.

We read in Scripture of the thank-offering; the discontented person cuts God short of this; the Lord loses his thank-offering. A discontented Christian repines in the midst of mercies—as Adam who sinned in the midst of paradise. Discontent is a spider which sucks the poison of unthankfulness out of the sweetest flowers of God's mercies! Discontent is a devilish chemistry, which extracts dross out of the most pure gold. The discontented person thinks everything he does for God too much, and everything God does for him too little.

O what a sin is unthankfulness! It is an accumulative sin. I may say of ingratitude: "there are many sins bound up in this one sin." It is a voluminous wickedness! How full of sin is discontent! A discontented Christian, because he has not all the world, therefore dishonors God with the mercies which he has. God made Eve out of Adam's rib, to be a helper—but the devil has made an arrow of this rib, and shot Adam to the heart! Just so, discontent takes the rib of God's mercy, and ungratefully shoots at him—every blessing is employed against God. Thus it is oftentimes. Behold then how discontent and ingratitude are interwoven and twisted one within the other: thus discontent is sinful in its accompaniments.

(3.) Discontent is sinful in its CONSEQUENCES, which are these.

1. Discontent makes a man very unlike the Holy Spirit. The Spirit of God is a meek Spirit. The Holy Spirit descended in the likeness of a dove, (Mat. 3:16) a dove is the emblem of meekness; a discontented spirit is not a meek spirit.

2. Discontent makes a man like the devil; the devil being swelled with the poison of envy and malice, is never content. Just so, is the malcontent. The devil is an unquiet spirit, he is still "walking about," (1 Pe. 5:8) it is his rest to be walking. And herein is the discontented person like him; for he goes up and down vexing himself, "seeking rest, and finding none." The malcontent is the devil's picture!

3. Discontent disjoints the soul, it untunes the heart for duty. "Is any among you afflicted, let him pray." (Ja. 5:13) But, is any man discontented? how shall he pray? "Lift up holy hands without wrath." (1 Ti. 2:8) Discontent is full of wrath and passion; the malcontent cannot lift up pure hands; he lifts up leprous hands—he poisons his prayers! Will God accept a poisoned sacrifice! Chrysostom compares prayer to a fine garland; those who make a garland, their hands had need to be clean. Prayer is a precious garland, the heart that makes it, had need to be clean. Discontent throws poison into the spring. Discontent puts the heart into a disorder and mutiny, and such as one cannot serve the Lord "without distraction."

4. Discontent sometimes unfits for the very use of reason. Jonah, in a passion of discontent, spoke no better than blasphemy and nonsense: "I do well to be angry—even unto death!" (Jon. 4:9) What? to be angry with God! and to die for anger! Sure he did not know what he said! When discontent rules, then, like Moses, we speak unadvisedly with our lips. This humor even suspends the very acts of reason.

5. Discontent does not only disquiet a man's self—but those who are near him. This evil spirit troubles families, parishes, etc. If there is but one string out of tune, it spoils all the music. Just so, one discontented spirit makes jarrings and discords among others. It is this ill-humor which breeds quarrels and law-suits. Whence are all our contentions—but for lack of contentment? "What is the source of the wars and the fights among you? Don't they come from the cravings that are at war within you?" (Ja. 4:1) in particular from the craving of discontent. Why did Absalom raise a war against his father, and would have taken off not only his crown—but his head! Was it not his discontent? Absalom would be king. Why did Ahab stone Naboth? was it not discontent about the vineyard? Oh this devil of discontent! Thus, you have seen the sinfulness of it.

Third Evil. Consider the FOOLISHNESS of discontent. I may say, as the Psalmist, "surely they are disquieted in vain:" (Psalm 39:6) which appears thus,

1. Is it not a vain simple thing to be troubled at the loss of that which is in its own nature, perishing and changeable? God has put a vicissitude into the creature; all the world rings changes; and for me to meet with inconstancy here on earth—to lose a friend, estate, to be in constant fluctuation; is no more than to see a flower wither or a leaf drop off in autumn! There is an autumn upon every comfort, a fall of the leaf. Now it is extreme folly to be discontented at the loss of those things which are in their own nature, loseable. What Solomon says of riches, is true of all things under the sun, "they take wings—and fly away!" Noah's dove brought an olive-branch in its mouth—but presently flew out of the ark, and never more returned. Such and such a comfort, brings to us honey in its mouth—but it has wings; and to what purpose should we be troubled, unless we had wings to fly after and overtake it?

2. Discontent is a heart-breaking. "By sorrow of the heart, the spirit is broken." (Proverbs 15:13) It takes away the comfort of life. There is none of us, but may have many mercies if we can see them; now because we have not all we desire, therefore we will lose the comfort of that which we have already. Jonah having his gourd smitten, a withering vanity—was so discontented, that he never thought of his miraculous deliverance out of the whale's belly; he takes no comfort of his life—but wishes that he might die. What folly is this! We must have all or none; herein we are like children, that throw away the piece which is cut for them, because they may have no bigger. Discontent eats out the comfort of life!

Besides, it were well if it were seriously weighed, how harmful this is even to our health; for discontent, as it does discruciate the mind—so it does pine the body. It frets as a moth; and by wasting the spirits, weakens the vitals. The cancer of discontent harms both the body and the mind—and is not this folly?

3. Discontent does not ease us of our burden—but it makes it heavier. A contented spirit goes cheerfully under its affliction. Discontent makes our grief as unsupportable as it is unreasonable. If the leg is well, it can endure a fetter and not complain; but if the leg is injured, then the fetters trouble. Discontent of mind, is the sore which makes the fetters of affliction more grievous. Discontent troubles us more than the trouble itself! It steeps the affliction in wormwood. When Christ was upon the Cross, the Jews brought him gall and vinegar to drink, that it might add to his sorrow. Discontent brings to a man in affliction, gall and vinegar to drink! This is worse than the affliction itself. Is it not folly for a man to embitter his own affliction?

4. Discontent spins out our troubles the longer. One is discontented because he is in need, and therefore he is in need because he is discontented; he murmurs because he is afflicted, and therefore he is afflicted, because he murmurs. Discontent delays and adjourns our mercies. God deals herein with us, as we do with our children—when they are quiet and cheerful, they shall have anything; but if we see them cry and fret, then we withhold from them. Just so, we get nothing from God by our discontent, but blows! The more the child struggles, the more it is beaten: when we struggle with God by our sinful passions, he doubles his strokes; God will tame our peevish hearts. What did Israel get by their peevishness? they were within eleven days journey to Canaan; and now they were discontented and began to murmur, so God leads them a march of forty years long in the wilderness. Is it not folly for us to adjourn our own mercies? Thus you have seen the evil of discontent.

VIII. The eighth motive to contentment is this: Why is not a man content with that which he has? Perhaps if he had more he would be less content. Covetousness is cancer which is never satisfied. The world is such that the more we have—the more we crave. The world cannot fill the heart of man. When the fire burns, how do you quench it? not by putting oil in the flame, or laying on more wood—but by withdrawing the fuel. When the appetite is inflamed after riches, how may a man be satisfied? not by having just what he desires—but by withdrawing the fuel, and by moderating and lessening his desires. He who is contented has enough! A man in a fever thirsts; how do you satisfy him? not by giving him liquid things, which will inflame his thirst the more; but by removing the cause, and so curing the distemper. The way for a man to be contented, is not by raising his estate higher—but by bringing his heart lower!

IX. The ninth motive to contentment is—The shortness of life. Life is "but a vapor," says James. (Ja. 4:14) Life is a wheel ever-running. The poets painted time with wings to show the volubility and swiftness of it. Job compares it to a swift runner, (Job 9:25). Our life is indeed like a day. Infancy is as it were the day-break, youth is the sun-rising, adulthood is the sun in the meridian, old age is sun-setting, sickness is the evening—then comes the night of death. How quickly is this day of life spent! Oftentimes this sun goes down at noon-day; life ends before the evening of old age comes. Nay, sometimes the sun of life sets presently after sun-rising. Quickly after the dawning of infancy, the night of death approaches. O, how short is the life of man!

The consideration of the brevity of life, may work the heart to contentment. Remember you are to be here but a day; you have but a short way to go—and what is the need of a long provision for a short way? If a traveler has but enough to bring him to his journey's end—he desires no more. We have but a day to live, and perhaps we may be in the twelfth hour of the day. If God gives us but enough to bear our charges, until night, it is sufficient, let us be content. If a man had the lease of a house—but for two or three days, and he should begin building and planting, would he not be judged very foolish? Just so, when we have but a short time here, and death calls us presently off the stage—to thirst immoderately after the world, and pull down our souls to build up an estate—is an extreme folly.

Therefore, as Esau said once, in a profane sense, concerning his birth-right, "I am at the point of death—so what profit shall this birth-right do to me?" so let a Christian say in a religious sense, "I am at the point of death, my grave is going to be made—so what good will the world do to me? If I have but enough until sun-setting, I am content."

X. The tenth motive to contentment is—Consider seriously the nature of a prosperous condition. There are in a prosperous estate three things,

1. There is more TROUBLE in a prosperous condition. Many who have abundance of all things to enjoy—yet have not so much contentment and sweetness in their lives, as some who go to their hard labor. Sad, anxious thoughts often attend a prosperous condition. Worry is the evil spirit which haunts the rich man—and will not allow him to be quiet. When his chest is full of gold—his heart is full of worry, either how to manage, or how to increase, or how to secure what he has gotten. O the troubles and perplexities which attend prosperity! The world's high seats are very uneasy. Sunshine is pleasant—but sometimes it scorches with its heat. The bee gives honey—but sometimes it stings! Just so, prosperity has its sweetness—and also its sting! "But godliness with contentment is great gain." 1 Timothy 6:6. Never did Jacob sleep better, than when he had the heavens for his canopy, and a hard stone for his pillow. A large estate is but like a long trailing garment, which is more troublesome than useful.

2. In a prosperous condition there is more DANGER; and that two ways:

First, in respect of a man's SELF. The rich man's table is often his snare; he is ready to engulf himself too deep in these sweet waters. In this sense it is hard to know how to abound. It must be a strong brain which can bear heady wine. Just so, he has need have of much wisdom and grace, to know how to bear a prosperous condition; either he is ready to kill himself with worry—or to glut himself with luscious delights. O the hazard of honor, the damage of prosperity! Pride, lust, and worldliness, are the three worms which breed in prosperity. (De. 32:15) The pastures of prosperity are dangerous. How soon are we ensnared upon the soft pillow of ease! Prosperity is often a trumpet which sounds a retreat—it calls men off from the pursuit of religion. The sun of prosperity often dulls and puts out the fire of piety! How many souls has the cancer of abundance killed? "People who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction. For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs." (1 Timothy 6:9-10)

The world is full of golden sands—but they are quick-sands! Prosperity, like smooth Jacob, will supplant and betray! A great estate, without much vigilance—will be a thief to rob us of heaven! Such as are upon the pinnacle of honor, are in most danger of falling. A more humble condition, is less hazardous. The little boat rides safely along, when the gallant ship with its large mast and top-sail, is cast away. Adam in paradise was overcome, when Job on the dung-hill was a conqueror. Samson fell asleep in Delilah's lap. Just so, some have fallen so fast asleep on the lap of ease and plenty, that they have never awaked until they have been in hell!

The world's fawning—is worse than its frowning! It is more to be feared when it smiles—than when it thunders. Prosperity, in Scripture, is compared to a candle; "his candle shined upon my head:" (Job 29:3) how many have burnt their wings about this candle! The corn being over-ripe, withers; and fruit, when it mellows, begins to rot. Just so, when men mellow with the sun of prosperity, commonly their souls begin to rot in sin! "How hard it is for the rich to enter the kingdom of God!" (Lu. 18:24) His golden weights keep him from ascending up the hill of God! And shall we not be content, though we are placed in a lower orb? What if we have not as much of the world, as others do? We are not in so much danger! As we lack the riches of the world—so we lack their temptations. O the abundance of danger—which is in abundance!

When men's estates are low, they are more serious about their souls, and more humble. But when they have abundance, then their hearts begin to swell with their estates. Bring a man from the cold, starving climate of poverty—into the hot southern climate of prosperity—and he begins to lose his appetite to godly things, he grows weak—and a thousand to one if all his religion does not die! But bring a Christian from a rich flourishing estate into a low condition—and he has a better appetite after heavenly things, he hungers more after Christ, he thirsts more for grace, he eats more of the Bread of Life; this man is now likely to live and hold out in his piety. Be content then, with moderation; if you have but enough to pay for your passage to heaven, it suffices. "If we have food and clothing—we will be content with these." 1 Timothy 6:8

Secondly, a prosperous condition is dangerous in regard of OTHERS. A great estate, for the most part, draws envy to it; whereas in little there is quiet. David a shepherd was quiet—but David a king was pursued by his enemies. Envy cannot endure a superior; an envious man knows not how to live—but upon the ruins of his neighbors; he raises himself higher—by bringing others lower. Prosperity is an eye-sore to many. Such sheep as have most wool—are soonest fleeced. The barren tree grows peaceably; but the fruit-laden tree shall have many savage suitors. O then be contented to carry a lesser sail! He who has less revenues, has less envy. Such as make the greatest show in the world, are the bulls-eye for envy and malice to shoot at!

3. A prosperous condition has in it, a greater RECKONING; every man must be responsible for his talents. You who have great possessions in the world, do you use them for God's glory? Are you rich in good works? Grace makes a private person—a common good. Do you disburse your money for public uses? It is lawful, in this sense, to put out our money to use. O let us all remember that we are but stewards; and our Lord and Master will before long say, "give an account of your stewardship!" The greater our estate—the greater our responsibilities; the more our revenues—the more our reckonings. You who have but little in the world—be content. God will expect less from you—where He has sowed more sparingly.

XI. The eleventh motive to contentment is—The EXAMPLE of those who have been eminent for contentment. Examples are usually more forcible than precepts. Abraham being called out to hard service, and such as was against flesh and blood, was content. God bid him offer up his son Isaac. This was great work: Isaac was the son of his old age; the son of his love; the son of the promise; Christ the Messiah was to come from his line, "in Isaac shall your seed be called." So that to offer up Isaac seemed not only to oppose Abraham's reason—but his faith too; for, if Isaac dies, the world, for ought he knew—must be without a Mediator. Besides, if Isaac must be sacrificed, was there no other hand to do it, but Abraham's? Must the father needs be the executioner? Must he who was the instrument of giving Isaac his being, be the instrument of taking it away? Yet Abraham does not dispute or hesitate—but believes "against hope," and is content with God's prescription: so, when God called him to leave his country, he was content.

Some would have argued thus: "What! leave my friends, my native soil, my prosperous situation, and become a wandering pilgrim?" Abraham is content. Besides, Abraham went blindfold, "He did not know where he was going." God held him in suspense; he must go wander—he knows not where; and when he does come to the place which God has laid out for him, he knows not what oppositions he shall meet with there. The world seldom casts a favorable aspect upon strangers. Yet he is content, and obeys; "he sojourned in the land of promise." (He. 11:9)

Behold a little his pilgrimage. First, he goes to Haran, a city in Mesopotamia. When he had sojourned there a while, his father dies. Then he moved to Canaan; there a famine arises; then he went down to Egypt; after that he returns to Canaan. When he comes there, it is true he had a promise—but he found nothing to answer expectation; he had not there one foot of land—but was an exile. In this time of his sojourning he buried his wife; and as for his dwellings, he had no sumptuous buildings—but lived in tents: all this was enough to have broken any man's heart. Abraham might think thus with himself: "is this the land I must possess? here is no probability of any good; all things are against me!" Well, is he discontented? No! God says to him, "Abraham, go, leave your country," and this word was enough to lead him all over the world; he is presently upon his march. Here was a man who had learned to be content.

But let us descend a little lower, to heathen Zeno, of who Seneca speaks, who had once been very rich, hearing of a shipwreck, and that all his goods were drowned at sea: "Fortune," says he, (he spoke in a heathen dialect) "has dealt with me, and would have me now study philosophy." He was content to change his course of life, to leave off being a merchant, and turn a philosopher. And if a heathen said thus, shall not a Christian say, when the world is drained from him, "God would have me leave off following the world, and study Christ more, and how to get to heaven!" Do I see an heathen contented, and a Christian disquieted? How did heathens vilify those worldly things, which Christians did magnify? Though they knew not God, or what true happiness meant; yet, they would speak very sublimely of a deity, and of the life to come, and for those elysian delights, which they did but imagine—so they undervalued and despised the things here below! It was the doctrine they taught their scholars, and which some of them practiced, that they should strive to be contented with a little; they were willing to make an exchange, and have less gold—and more learning. And shall not we be content then, to have less of the world—so that we may have more of Christ! May not Christians blush to see the heathens content with little of this world—and to see themselves so elatted with the love of earthly things, that if they begin a little to abate, and their provisions grow short, they murmur, and are like Micah, "You took away the gods I made. What else do I have?" (Judges 18:24) Have heathens gone so far in contentment, and is it not sad for us to be discontent?

These heroes of their time, how did they embrace death itself! Socrates died in prison; Herculus was burnt alive; Cato, who Seneca calls the portrait of virtue, was thrust through with a sword; but how bravely, and with contentment of spirit did they die? "Shall I (said Seneca) weep for Cato, or Regulus, or the rest of those worthies, who died with so much valor and patience?" These severe afflictions did not make them alter their countenance—and do I see a Christian appalled and amazed? Death did not affright them—and does it distract us? Did the spring-head of nature rise so high? and shall not grace, like the waters of the sanctuary, rise higher? We that pretend to live by faith—may we not go to school to them who had no other pilot but reason to guide them?

Nay, let me come a step lower, to creatures void of reason; we see that every creature is contented with its allowance; the beasts with their provender, the birds with their nests; they live only upon providence. And shall we make ourselves below them? Let a Christian go to school to the ox and the donkey to learn contentedness! We think that we never have enough, and are always storing up. "Look at the birds of the air; they do not sow or reap or store away in barns, and yet your heavenly Father feeds them. Are you not much more valuable than they?" (Mat. 6:26) It is an motive which Christ brings to make Christians contented with their condition; the birds do not store up—yet they are provided for, and are contented. But if you are discontented, you are much worse than they are. Let these examples quicken us.

XII. The twelfth motive to contentment is—Whatever affliction or trouble a child of God meets with—it is all the hell he shall ever have! Whatever eclipse may be upon his name or estate—it is a little cloud which will soon be blown over—and then his hell is past. Death begins a wicked man's hell. Death ends a godly man's hell. Think with yourself, "What is my affliction? It is but a temporary hell. Indeed if all my hell is here on earth--it is but an easy hell. What is the cup of affliction, compared to the cup of damnation!"

Lazarus could not get a crumb; he was so diseased that the dogs took pity on him, and as if they had been his physicians, licked his sores. But this was an easy hell—the angels quickly fetched him out of it! If all our hell is in this life—and in the midst of this hell we may have the love of God, and then it is no more hell—but paradise! If all our hell is here, we may see to the end of it; it is but skin-deep, it cannot touch the soul. It is a short-lived hell. After a dreary night of affliction, comes the bright morning of glory! Since our lives are short—our trials cannot be long. As our riches take wings and fly away—so do our sufferings. Let us learn to be content, whatever our circumstances.

XIII. The thirteenth motive to contentment is this—To have much of the world, and to lack contentment, is a great judgement. For a man to have a huge stomach, that whatever food you give him—he is still craving and is never satisfied—this is a great judgement upon the man! Likewise, you who are a devourer of money, and yet never have enough—but still cry, "give, give!" this is a sad judgement! "They shall eat, and not have enough." (Ho. 4:10) The throat of a malicious man is an open sepulcher, (Ro. 3:13) so is the heart of a covetous man. Covetousness is not only a sin—but the punishment of a sin! It is a secret curse upon a covetous person; he shall thirst, and thirst, and never be satisfied! "Whoever loves money never has money enough; whoever loves wealth is never satisfied with his income." (Ec. 5:10) And is not this a curse!

It was a severe judgement upon the people of Judah, "You have food to eat, but not enough to fill you up. You have wine to drink, but not enough to satisfy your thirst." (Haggai 1:6) O let us take heed of this plague! Did not Esau say to his brother, "I have enough, my brother," (Gen. 33:9); and shall not a Christian say so much more. It is sad that our hearts should be dead to heavenly things—that they are a sponge to suck in earthly vanities!

All that has been said, should be sufficient to work our minds to heavenly contentment.

Three CAUTIONS

In the next place, I come to lay down some necessary cautions. Though I say a man should be content in every estate—yet there are three estates in which he must not be contented.

I. He must not be contented in a NATURAL estate. Here we must learn not to be content.

A sinner in his natural state, is under the wrath of God, (John 3:16) and shall he be content when that dreadful vial is about to be poured out upon him! Is it nothing to lie forever under the scorchings of divine fury? "Who can dwell with everlasting burnings!"

A sinner, as a sinner, is under the power of Satan, (Ac. 26:18) and shall he be content in this dreadful state! Who would be contented to stay in the enemies' quarters? While we sleep in the lap of sin, the devil does to us as the Philistines did to Samson— he cut out the lock of our strength, and put out our eyes! Be not content, O sinner, in this estate! For a man to be in debt, body and soul; in fear every hour to be arrested and carried prisoner to hell—shall he now be content? Here I preach against contentment. Oh get out of this condition! I would hasten you out of it—as the angel hastened lot out of Sodom; (Gen. 19:15) There is the smell of the fire and brimstone upon you!

The longer a man stays in his sin, the more does sin strengthen. It is hard to get out of sin, when the heart as a garrison is supplied and fortified by sin. A young tree is easily removed—but when the tree is once rooted, there is no stirring of it. Just so, you who are rooted in your pride, unbelief, impenitency, it will cost you many a hard pull before you are plucked out of your natural estate! (Jer. 6:16) It is a hard thing to have a brazen face and a broken heart! "He travails with iniquity;" (Psalm 7:14) be assured, the longer you travail with your sins, the more and the sharper pangs you must expect in the new birth. O be not contented with your natural estate! David says, "why are you cast down, O my soul?" (Psalm 43:5) But a sinner should say to himself, why are you not disquieted, O my soul? Why is it that you lay afflictions so to heart, and can not lay sin to heart? It is a mercy when we are disquieted about sin. A man had better be at the trouble of setting a bone, than to be lame, and in pain all his life. Blessed is that trouble that brings the soul to Christ! It is one of the worst sights to see a bad conscience quiet. Of the two, better is a fever than a lethargy. I wonder to see a man in his natural estate content. What! content to go to hell!

II. Though, in regard of externals, a man should be in every estate content—yet he must not be content is such a condition wherein God is apparently dishonored. If a man's trade be such that he must trespass upon a command of God, and so make a trade of sin—he must not content himself in such a condition; God never called any man to such a calling as is sinful; a man in this case, had better lose some of his gain, so he may lessen some of his guilt. So, for servants who live in a profane family—the suburbs of hell—where the name of God is not called upon, unless when it is taken in vain—they are not to content themselves in such a place, they are to come out of the tents of these sinners; there is a double danger in living among the profane.

1. Lest we come to be infected with the poison of their evil example. Joseph, living in Pharaoh's court, had learned to swear "by the life of Pharaoh." (Ge. 42:15) We are prone to suck in example: men take in deeper impressions by the eye—than the ear. Dives was a bad pattern, and he had many brethren that seeing him sin, trod just in his steps, therefore says he, "I beg you to send him to my father’s house—because I have five brothers—to warn them, so they won’t also come to this place of torment!" (Lu. 16:27,28) Dives knew which way they went. It is easy to catch a disease from another—but not to catch health. The bad will sooner corrupt the good—than the good will convert the bad. Take an equal quantity and proportion, so much sweet wine with so much sour vinegar; the vinegar will sooner sour the wine than the wine will sweeten the vinegar.

Sin is compared to the plague, (1 Ki. 8:37) and to leaven, (1 Cor. 5:7) to show of what a spreading nature it is. A bad master makes a bad servant. We do as we see others do before us, especially those who are above us. If the head is sick, the other parts of the body are distempered. If the sun shines not upon the mountains, it must needs set in the valleys. We pray, "lead us not into temptation!" Lot was the world's miracle, who kept himself fresh, in Sodom's salt water.

2. By living in an evil family, we are liable to incur their punishment. "Pour out Your wrath on the families that don’t call on Your name." (Jer. 10:25) For lack of pouring out of prayer, the wrath of God was ready to be poured out! It is dangerous living in the tents of Kedar. When God sends his flying scroll, written within and without with curses, it enters into the house of the thief and the perjurer, "and consumes the timber and the stones thereof." (Ze. 5:4) Is it not of sad consequence to live in a profane family, when the sin of the master pulls his house about his ears? If the stones and timber be destroyed, how shall the servant escape? And suppose God does not send a temporal scroll of curses in the family, there is a spiritual scroll, and that is worse. "The Lord’s curse is on the household of the wicked!" (Proverbs 3:33) Be not content to live where religion dies.

"Salute the brethren, and Nymphas, and the church which is in his house." (Col. 4:15) The house of the godly is a little church—but the house of the wicked is a little hell. (Proverbs 7:27) Oh, incorporate yourselves into a pious family; the house of a godly man is perfumed with a blessing. "The Lord’s curse is on the household of the wicked, but He blesses the home of the righteous." (Proverbs 3:33) When the holy oil of grace is poured on the head, the savor of this ointment sweetly diffuses itself, and the virtue of it runs down upon the skirts of the family. Pious examples are very magnetic and forcible. Seneca said to his sister, "though I leave you not wealth—yet I leave you a good example." Let us ingraft ourselves among the saints. By being often among the spices—we come to partake of their fragrance.

III. The third caution is, though in every condition we must be content—yet we are not to content ourselves with a little grace. Grace is the best blessing. Though we should be contented with a competency of estate—yet not with a competency of grace. It was the end of Christ's ascension to heaven, to give gifts; and the end of those gifts, "that we may grow up into him in all things who is the head, even Christ. (Ep. 4:15) Where the apostle distinguishes between our being in Christ, and our growing in him; our maturing, and our flourishing. Do not be content with a little piety.

It is not enough that there is life—but there must be fruit. Barrenness in the law was accounted a curse: the further we are from the fruit, the nearer we are to cursing. (He. 6:8) It is a sad thing when men are fruitful only in the unfruitful works of darkness. Be not content with a grain or two of grace. "My Father is glorified by this: that you produce much fruit and prove to be My disciples." (John 15:8) O covet more grace! never think you have enough. We are bid to covet the best things. (1 Cor. 12:31) It is a heavenly ambition, when we desire to be high in God's favor. It is a blessed contentment when all the strife is "who shall be most holy". Paul, though he was content with a little of the world—yet not with a little grace. "I do not consider myself to have taken hold of it. But one thing I do: forgetting what is behind and reaching forward to what is ahead, I pursue as my goal the prize promised by God’s heavenly call in Christ Jesus." (Ph. 3:13,14) A true Christian is a wonder; he is the most contented—and yet the least satisfied. He is contented with a morsel of bread, and a little water in the cruise—yet never satisfied with his grace; he pants and breathes after more. This is his prayer, "Lord, more conformity to Christ, more communion with Christ!" He would sincerely have Christ's image more lively pictured upon his soul. True grace is always progressive. As the saints are called lamps and stars, in regard of their light—so they are called trees of righteousness, (Is. 61:3) for their growth. They are indeed like the tree of life, bringing forth several sorts of fruit.

A true Christian grows in beauty. Grace is the best complexion of the soul; it is at the first plantation, like Rachel, fair to look upon; but still the more it lives, the more it sends forth its rays of beauty. Abraham's faith was at first beautiful; but at last did shine in its orient colors, and grew so illustrious, that God himself was in love with it, and makes his faith a pattern to all believers.

A true Christian grows in sweetness. A poisonous weed may grow as much as the corn; but the one has a harsh sour taste, the other mellows as it grows. A hypocrite may grow in outward dimensions, as much as a child of God, he may pray as much, profess as much: but he grows only in magnitude, he brings forth only sour grapes, his duties are leavened with pride; the other ripens as he grows; he grows in love, humility, faith, which do mellow and sweeten his duties, and make them come off with a better relish. The believer grows as the flower, he casts a fragrancy and perfume.

A true Christian grows in strength: he grows still more rooted and settled. The more the tree grows, the more it spreads its root in the earth: a Christian who is a plant of the heavenly Jerusalem, the longer he grows, the more he incorporates into Christ, and sucks spiritual juice and sap from him. He is a dwarf in regard of humility—but a giant in regard of strength—he is strong to do duties, to bear burdens, resist temptations.

He grows in the exercise of his grace; he has not only oil in his lamp—but his lamp is also burning and shining. Grace is agile and dexterous. Christ's vines flourish; (Ca. 6:11) hence we read of "a lively hope, (1 Pe. 1:3) and "a fervent love;" (1 Pe. 1:22) here is the activity of grace. Indeed sometimes grace is a sleepy habit of the soul, like sap in the vine, not exerting its vigor, which may be occasioned through spiritual sloth, or by reason of falling into some sin; but this is only for a while: the spring of grace will come, "the flowers will appear, and the fig-tree put forth her green figs." The fresh gales of the Spirit sweetly revive and nourish grace. The church of Christ, whose heart was a garden, and her graces as precious spices, prays for the heavenly breathings of the Spirit, that her sacred spices might flow out. (Ca. 6:16)

A true Christian grows both in the kind and in the degree of grace. To his spiritual living he gets an augmentation, "Make every effort to add to your faith goodness; and to goodness, knowledge; and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; and to godliness, brotherly kindness; and to brotherly kindness, love. For if you possess these qualities in increasing measure, they will keep you from being ineffective and unproductive in your knowledge of our Lord Jesus Christ." (2 Pe. 1:5-8) Here is grace growing in its kind. And he goes on "from faith to faith;" (Ro. 1:17) there is grace growing in the degree; "we are bound to thank God always for you, brethren, because your faith grows exceedingly;" (2 Th. 1:3) it increases over and above.

The apostle speaks of those spiritual plants which were laden with gospel-fruit. (Ph. 1:11) A Christian is compared to the vine, (an emblem of fruitfulness) he must bear full clusters: we are bid to perfect that which is lacking in our faith. (1 Th. 3:10) A Christian must never be so old as to be past bearing; he brings forth fruit in his old age. (Psalm 92:14) A heaven-born plant is ever growing; he never thinks he grows enough; he is not content unless he adds every day to his spiritual stature. We must not be content just with so much grace as will keep life and soul together, a grain or two will not suffice—but we must be still increasing, "with the increase of God." (Col. 2:19) We had need renew our strength as the eagle. (Is. 40:31) Our sins are renewed, our temptations are renewed, our needs are renewed—and shall not our strength be renewed? O be not content with grace in its infancy! You look for degrees of glory, be Christians of high degrees. Though a believer should be contented with a little estate—yet not with a little piety. A Christian of the right breed, labors still to excel himself, and come nearer to that holiness in God, who is the original, the pattern, and prototype of all holiness.

Showing how a Christian may know whether he has learned this Divine Art of Contentment

Thus having laid down these three cautions, I proceed, in the next place, to an use of trial. How may a Christian know that he has learned this lesson of contentment? I shall lay down some characters by which you shall know it.

1. A contented spirit is SILENT when under afflictions. "I was silent; I would not open my mouth, for You are the one who has done this!" (Psalm 39:9) Contentment silences all dispute: "he sits alone and keeps silence." (La. 3:28)

There is a sinful silence—when God is dishonored, his truth wounded, and men hold their peace, this silence is a loud sin. And there is a holy silence—when the soul sits down quiet and content with its condition. When Samuel tells Eli that dreadful message from God, "that judgment is coming for his family," (1 Sa. 3:13,14) does Eli murmur or dispute? No! he has not one word to say against God: "It is the Lord's will. Let him do what he thinks best." A discontented spirit says as Pharaoh, "who is the Lord?" why should I suffer all this? why should I be brought into this low condition? "who is the Lord?" But a gracious heart says, as Eli, ""It is the Lord's will. Let him do what he thinks best." When Nadab and Abihu, the sons of Aaron, had offered up strange fire, and fire went from the Lord and devoured them, (Le. 10:1) is Aaron now in a passion of discontent? No! "Aaron held his peace." A contented spirit is never angry—unless with himself for having hard thoughts of God. When Jonah said, "I do well to be angry," this was not a contented spirit, it was not fitting for a prophet.

2. A contented spirit is a CHEERFUL spirit. Contentment is something more than patience; for patience denotes only submission, contentment denotes cheerfulness. A contented Christian is more than passive; he does not only bear the cross—but take up the cross. (Mat. 6:24) He looks upon God as a wise God; and whatever he does, it is in order to a cure. Hence the contented Christian is cheerful, and with the apostle, "I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties." (2 Cor. 12:10) He does not only submit to God's dealings—but rejoices in them! He does not only say, "just is the Lord in all that has befallen me," but "good is the Lord." This is to be contented. A sullen melancholy is hateful to God. It is said, "God loves a cheerful giver," (2 Cor. 9:7) yes and God loves a cheerful liver! We are bid in Scripture, "not to be anxious," but we are not bid not to be cheerful. He who is contented with his condition, does not abate of his spiritual joy; and indeed he has that within him which is the ground of cheerfulness; he carries a pardon sealed in his heart! (Mat. 9:2)

3. A contented spirit is a THANKFUL spirit. This is a degree above cheerfulness; "in everything giving thanks." (1 Th. 5:18) A gracious heart spies mercy in every condition, therefore has his heart pitched up to thankfulness. Others will bless God for prosperity—but he blesses him for affliction. Thus he reasons with himself; am I in need? God sees it better for me to lack than to abound; God is now dieting me, he sees it better for my spiritual health sometimes to be kept fasting; therefore he does not only submit—but is thankful. The malcontent is ever complaining of his condition; the contented spirit is ever giving thanks. O what height of grace is this! A contented heart is a temple where the praises of God are sung forth—not a sepulcher wherein they are buried.

A contented Christian in the greatest straits, has his heart enlarged and dilated in thankfulness; he often contemplates God's love in election—he sees that he is a monument of mercy, therefore desires to be a pattern of praise. There is always thankful music in a contented soul; the Spirit of grace works in the heart like new wine, which under the heaviest pressures of sorrow, will have a vent open for thankfulness: this is to be content.

4. He who is content, no condition comes amiss to him; so it is in the text, "in whatever condition I am." A Christian should be content in any and every situation; either to lack or abound. The people of Israel knew neither how to abound, nor yet how to lack; when they were in need they murmured; "can God prepare a table in the wilderness?" and when they ate, and were filled, then they lifted up the heel. Paul knew how to manage every state; he could be either a note higher or lower; he was in this sense an universalist, he learned to be content whatever the circumstances. If he was in prosperity, he knew how to be thankful. If he was in adversity, he knew how to be patient; he was neither lifted up with the one, nor cast down with the other.

Thus a contented Christian knows how to respond to any condition. We have those who can be contented in some conditions—but not in every estate; they can be content in a wealthy estate, when they have the streams of milk and honey; while Gods candle shines upon their head—now they are content—but if the wind turns and is against them—now they are discontented. While they have a silver crutch to lean upon—they are contented; but if God breaks this crutch—now they are discontented. But Paul had learned in every estate to carry himself with an equanimity of mind. Others could be content with their affliction—if God would allow them to pick and choose. They could be content to bear such a cross of their choosing; they could better endure sickness than poverty; or bear loss of estate than loss of children; if they might have a cross of their own choosing—they would be content. A contented Christian does not go to choose his cross—but leaves God to choose for him; he is content both for the kind of the affliction and the duration of the affliction. A contented spirit says, "let God apply whatever medicine he pleases, and let it lie on as long as it will; I know when it has done its cure, and eaten the venom of sin out of my heart, God will take it away."

In a word, a contented Christian, being sweetly captivated under the authority of the Word, desires to be wholly at God's disposal, and cheerfully lives in whatever circumstances that God has placed him in.

5. He who is contented with his condition—to rid himself out of trouble, will not turn himself into sin. I deny not but a Christian may lawfully seek to change his condition: so far as God's providence goes before, he may follow. But when men will not follow providence but run before it, as he who said, "this evil is of the Lord, why should I wait any longer. (2 Ki. 6:33) If God does not open the door of his providence, they will break it open—and wind themselves out of affliction by sin; bringing their souls into trouble! This is far from holy contentment, this is unbelief broken into rebellion. A contented Christian is willing to wait God's leisure, and will not stir until God opens a door. The contented Christian says, with reverence, "God has cast me into this condition; and though it is sad, and troublesome, yet I will not stir, until God by a clear providence fetches me out." Thus those brave spirited Christians; "they accepted not deliverance," (He. 11:35) that is, upon base dishonorable terms. They would rather stay in prison, than purchase their liberty by carnal compliance.

Estius observes on the place, "they might not only have had their enlargements—but been raised to honor, and put into offices of trust—yet the honor of Christ was dearer to them, than either liberty or honor." A contented Christian will not remove, until as the Israelites, he sees a pillar of cloud and fire going before him. "It is good that a man should both hope, and quietly wait for the salvation of the Lord." (La. 3:26) It is good to wait God's leisure—and not to extricate ourselves out of trouble—until we see the star of God's providence pointing out a way to us!

A Christian Directory, or RULES about Contentment.

I proceed now to an use of direction, to show Christians how they may attain to this divine art of contentment. Certainly it is feasible, others of God's saints have reached to it. Paul here had it; and what do we think of those we read of, in that little book of martyrs, (Hebrews 11) who had trials of cruel mockings and scourgings, who wandered about in deserts and caves—yet were contented. It is possible to attain to this divine art of contentment. And here I shall lay down some rules for holy contentment.

Rule 1. Advance FAITH. All our disquiets issue from unbelief. It is this which raises the storm of discontent in the heart. O set faith a-work! It is the property of faith to silence our doubtings, to scatter our fears, to still the heart when the passions are up. Faith works the heart to a sweet serene composure. It is not having fancy food and raiment—but having faith, which will make us content. Faith chides down passion. When reason begins to sink—let faith swim! How does faith work contentment?

1. Faith shows the soul that whatever its trials are—that they are all from the hand of a loving heavenly father. It is indeed a bitter cup—but "shall I not drink the cup which my father has given me to drink?" Faith shows the soul that whatever its trials are—that they are all sent in love to my soul. God corrects me, with the same love with which he crowns me; God is now training me up for heaven. He is only polishing his 'jewels'. These sufferings bring forth patience, humility, even the peaceful fruits of righteousness. (He. 12:11) And if God can bring such sweet fruit out of our stock, let him graft me wherever and however he pleases. Thus faith brings the heart to holy contentment.

2. Faith sucks the honey of contentment out of the hive of the promise. Christ is the vine, the promises are the clusters of grapes which grow upon this vine, and faith presses the sweet wine of contentment out of these spiritual clusters of the promises. I will show you but one cluster, "the Lord will give grace and glory;" (Psalm 84:11) here is enough for faith to live upon. The promise is the flower out of which faith distills the spirits and quintessence of divine contentment. In a word, faith carries up the soul, and makes it aspire after more generous and noble delights than the earth affords, and to live in the world—above the world. Would you live contented lives? Live up to the height of your faith.

Rule 2. Labor for ASSURANCE. O let us get a saving interest cleared, between God and our souls! O, if there is an interest worth looking after, it is an interest between God and the soul! Labor to say, "My God." To be without money, and without friends, and without God too, is sad. But he whose faith flourishes into assurance, who can say, "I know whom I have believed!" (2 Ti. 1:2) that man has enough to give his heart contentment. When a man's debts are paid, and he can go abroad without fear of being arrested, what contentment is this! O, let your title to heaven be cleared! If God is ours, whatever we lack in the creature, is infinitely made up in him. Do I lack bread? I have Christ, the bread of life. Am I under defilement? his blood is like the trees of the sanctuary; not only for food—but medicine. (Ez. 47:12) If anything in the world be worth laboring for, it is to get sound evidences, that God is ours. If this is once cleared, what can come amiss? No matter what storms I meet with—iit is well with me, so long that I know where to put in for harbor. He who has God to be his God, is so well contented with his condition, that he does not much care whether he has anything else.

To rest in a condition where a person cannot say that God is his God, is matter of fear. If a person can truly say that God is his God—and yet is not contented—this is a matter of shame. "David encouraged himself in the Lord his God." (1 Sa. 30:6) It was sad with him—his city burnt, his wives taken captive, his all lost, and likely to have lost his soldiers' hearts too, (for they spoke of stoning him,) yet he had the ground of contentment within him; a saving interest in God, and this was a pillar of support to his spirit. He who knows God is his, and all that is in God is for his good—if this does not satisfy him, I know nothing that will.

Rule 3. Get a HUMBLE spirit. The humble man is the contented man; if his estate is low, his heart is lower than his estate, therefore he is content. If his esteem in the world is low—he who is little in his own eyes will not be much troubled to be little in the eyes of others. He has a lower opinion of himself, than others can have of him. The humble man studies his own unworthiness; he looks upon himself as "less than the least of God's mercies:" (Ge. 32:10) and then a little will content him! He cries out with Paul, that he is the chief of sinners, (1 Ti. 1:15) therefore does not murmur—but admire. He does not complain that his comforts are small. He thinks it is mercy, that he is out of hell, therefore he is contented. He does not go to carve out a more happy condition to himself; he knows that the worst piece which God cuts for him—is better than he deserves.

A proud man is never contented; he is one that has a high opinion of himself; therefore under small blessings, he is disdainful; and under small crosses, he is impatient. The humble spirit is the contented spirit; if his cross is light—he reckons it the inventory of his mercies; if his cross is heavy—yet he takes it upon his knees, knowing that when his estate is worse, it is to make him the better. Where you lay humility for the foundation, contentment will be the superstructure.

Rule 4. Keep a clear CONSCIENCE. Contentment is the manna which is laid up in the ark of a good conscience! O take heed of indulging in any sin! It is as natural for guilt to breed disquiet—as for putrid matter to breed vermin. Sin lies as Jonah in the ship, it raises a tempest. If dust or splinters have gotten into the eye, they make the eye water, and cause a soreness in it; if the eye be clear, then it is free from that soreness. Just so, if sin has gotten into the conscience, which is as the eye of the soul, then grief and disquiet breed there. Keep the eye of conscience clear—and all is well. What Solomon says of a good stomach, I may say of a good conscience, "to the hungry soul every bitter thing is sweet." (Proverbs 27:7) So to a good conscience, every bitter thing is sweet; it can pick contentment out of the cross! A good conscience turns the bitter waters of Marah into sweet wine.

Would you have a quiet heart? Get a smiling conscience. I do not wonder to hear Paul say that he was content in every situation, when he could make that triumph, "I have lived in all good conscience to this day!" When once a man's reckonings are clear, it must needs let in abundance of contentment into the heart. Good conscience can suck contentment out of the bitterest slanders; "our rejoicing is this, the testimony of our conscience." (2 Cor. 1:12) In case of imprisonment, Paul had his prison songs, and could play the sweet lessons of contentment, when his feet were in the stocks! (Ac. 16:25) Augustine calls contentment, "the paradise of a good conscience!" And if it is so—then in prison we may be in paradise! When the times are troublesome, a good conscience makes a calm. If conscience be clear, what though the days are cloudy?

Is it not a contentment to have a friend always by to speak a good word for us? Such a friend is conscience. A good conscience, as David's harp, drives away the evil spirit of discontent. When anxious thoughts begin to arise, and the heart is disquieted, conscience says to a man, as the king did to Nehemiah, "Why is your countenance sad?" So says conscience, "Have not you the seed of God in you? are not you an heir of the promise? have not you a treasure which can never be plundered? Why is your countenance sad?" O keep conscience clear—and you shall never lack contentment! For a man to keep the pipes of his body—the veins and arteries—free from colds and obstructions, is the best way to maintain health. Just so, to keep conscience clear, and to preserve it from the obstructions of guilt—is the best way to maintain contentment. First, conscience is pure—and then peaceable.

Rule 5. Learn to DENY yourselves. Look well to your affections, and bridle them in. Do two things: mortify your desires; moderate your delights.

1. Mortify your desires. We must not be of the dragon's temper, which, they say—is so thirsty, that no water will quench its thirst. "Put to death the sinful, earthly things lurking within you. Have nothing to do with sexual sin, impurity, lust, and shameful desires." (Col. 3:5) Our desires, when they are inordinate, are evil. Crucify your desires—be as dead men—a dead man has no appetite!

How should a Christian martyr his desires?

(1.) Get a right judgment of the things here below; they are poor beggarly things. "Do not wear yourself out to get rich; have the wisdom to show restraint. Cast but a glance at riches, and they are gone, for they will surely sprout wings and fly off to the sky like an eagle" (Proverbs 23:4-5) The appetite must be guided by reason. The affections are the feet of the soul; therefore they must follow the judgment, not lead it.

(2.) Often seriously meditate of mortality. Death will soon crop these flowers which we delight in; and pull down the fabric of our bodies which we so garnish and beautify. Think, when you are locking up your money in your chest—that you shall shortly be locked up in your coffin!

2. Moderate your delights. Do not set your heart too much upon any creature comfort. What we over-love, we shall over-grieve. Rachel set her heart too much upon her children, and when she had lost them, she lost herself too! Such a vein of grief was opened, as could not be staunched, "she refused to be comforted." Here was discontent. When we let any creature creature lie too near our heart—when God pulls away that comfort—a piece of our heart is torn away with it! Too much fondness ends in frowardness. Those who would be content in the lack of comforts, must be moderate in the enjoyment of comforts. Jonathan dipped the rod in honey—he did not thrust it in. Let us take heed of engulfing ourselves in pleasure! It is better have a spare diet, than, by having too much, to glut ourselves.

Rule 6. Get much of HEAVEN into your heart. "You satisfy me more than the richest of foods. (Psalm 63:5) Spiritual things truly satisfy! The more that heaven is in us—the less earth that will content us. He who has once tasted the love of God, his thirst is much quenched towards earthly things. The joys of God's Spirit are heart-filling and heart-cheering joys; he who has these, has heaven begun in him! (Ro. 14:27) And shall not we be content to be in heaven? O get a heavenly heart! "Seek those things which are above." (Col. 3:1) Fly aloft in your affections, thirst after the graces and comforts of the Spirit! The eagle which flies high in the air, does not fear the stinging of the serpent. The serpent creeps on his belly, and stings only such creatures as creep upon the earth.

Rule 7. Look not so much on the dark side of your condition, as on the bright side. God chequers his providences, white and black—as the pillar of the cloud had its light side and dark side. Look on the light side of the estate; who looks on the back side of a landscape? Suppose you have lost much in a law-suit—there is the dark side; yet you have some land left—there is the light side. You have sickness in your body—there is the dark side; but you also have grace in your soul—there is the light side. You have a child taken away—there is the dark side; your husband lives—there is the light side. God's providences in this life are variously represented by those speckled horses among the myrtle-trees which were red and white. (Ze. 1:1) Mercies and afflictions are interwoven—God speckles his work.

"O," says one, "I lack such a comfort!" But weigh all your mercies in the balance—and that will make you content. If a man lacked a finger, would he be so discontented for the loss of that, as not to be thankful for all the other parts and joints of his body? Look on the light side of your condition, and then all your discontents will easily dissolve. Do not pore upon your losses—but ponder upon your mercies. What! Would you have no afflictions at all—and only all good things? Would you have no evil about you—who has so much evil in you? You are not fully sanctified in this life—how then think you to be fully satisfied in this life? Never look for perfection of contentment, until there is perfection of grace.

Rule 8. Consider in what a POSTURE we stand here in the world.

1. We are in a military condition—we are soldiers, (2 Ti. 2:3) A soldier is content with anything. Though he has not his stately house, his rich furniture, his soft bed, his full table—yet he does not complain; he can lie on straw as well as down; he minds not his lodging—but his thoughts run upon dividing the spoil, and the garland of honor which shall be set upon his head. For hope of this, is he content to run any hazard, and endure any hardship. Would it not be absurd to hear him complain, that he lacks such provision and is discontent to lie out in the fields? A Christian is a military person, he fights the Lord's battles, he is Christ's ensign bearer. Now, what though he endures hard fate, and the bullets fly about him? He fights for a crown—and therefore must be content!

2. We are in a nomadic condition—we are pilgrims and travelers. A man who is in a strange country, is contented with anything. Though he has not that respect or attendance which he looks for at home, nor is capable of the privileges and amenities of that place—he is content. He knows, when he comes into his own country, he has lands to inherit, and there he shall have honor and respect. So it is with a child of God, he is in a pilgrim condition; "I am a stranger with you, and a sojourner, as all my fathers were!" (Psalm 39:12) Therefore let a Christian be content; he is in the world—but not of the world: he is born of God, and is a citizen of the New Jerusalem! (He. 12:22) Therefore, though "he hungers and thirsts, and has no certain dwelling-place," (1 Cor. 4:11) yet he must be content: it will be better—when he comes into his own country.

3. We are in a mendicant condition—we are beggars. We beg at heaven's gate, "give us this day our daily bread." We live upon God's alms, therefore must be content with anything. A beggar must not pick and choose—he is contented with the scraps. Oh, why do you who are a beggar, murmur? Oh, why do you who are fed out of the alms-basket of God's providence, murmur?

Rule 9. Do not let your hope depend upon EXTERNAL things. Do not lean upon sandy pillars. We often build our comfort upon such a friend or estate—and when that prop is removed—all our joy is gone, and our hearts begin either to fail or fret! A lame man leans on his crutches—and if they break, he is undone! Let not your contentment go upon crutches, which may soon fail. The ground of contentment must be within yourself. The Greek word which is used for contentment, signifies self-sufficiency. A Christian has that within him—which is able to support him—that strength of faith, and good hope through grace, as bears up his heart in the deficiency of outward comforts. The philosophers of old, when their estates were gone—yet could take contentment in the goods of the mind—learning and virtue. And shall not a believer much more in the graces of the Spirit, that rich enamel and embroidery of the soul! Say with yourself, "if friends leave me, if riches take wings—yet I have that within me, which comforts me—a heavenly treasure! When the blossoms of my estate are blown off, still there is the sap of contentment, in the root of my heart! I have still a saving interest in God, and that interest cannot be broken off!" O never place your felicity in these poor and beggarly things here below!

Rule 10. Let us often compare our condition. Make this fivefold comparison.

1. Let us compare our condition and our desert together. If we have not what we desire—we have more than we deserve. For our mercies—we have deserved less. For our afflictions—we have deserved more.

First. In regard of our MERCIES—we have deserved less. What can we deserve? Can a man be profitable to the Almighty? We live upon free grace! Alexander gave a great gift to one of his subjects; the man being much taken with it, said, "this is more than I am worthy of!" "I do not give you this," said the king, "because you are worthy of it—but I give a gift like Alexander!" Whatever we have is not merit—but bounty! The least bit of bread is more than God owes to us! We can bring faggots to our own burning—but not one flower to the garland of our salvation. He who has the least mercy—will die in God's debt!

Secondly. In regard of our AFFLICTIONS—we have deserved more. "you have punished us less than our iniquities deserve. (Ex. 9:13) Is our condition sad? We have deserved it should be worse. Has God taken away our estate from us? He might have taken away Christ from us. Has he thrown us into prison? He might have thrown us into hell! He might as well damn us, as whip us! This should make us contented.

2. Let us compare our condition with others—and this will make us content. We look at them who are above us, let us look at them who are below us; we can see one in his silks, another in his sackcloth; one has a full cup of the choicest wine wrung out to him, another is mingling his drink with tears. How many pale faces do we behold, whom poverty has brought into a comsumption! Think of this—and be content.

It is worse with them, who perhaps deserve better than we—and are higher in God's favor. Am I in prison? Was not Daniel in a worse place—the lion's den! Do I live in a poor cottage? look on those who are banished from their cottages. We read of the primitive saints, "Some were mocked, and their backs were cut open with whips. Others were chained in dungeons. Some died by stoning, and some were sawed in half; others were killed with the sword. Some went about in skins of sheep and goats, hungry and oppressed and mistreated." (He. 11:37,38)

Have you a gentle illness? look on those who are tormented with the stone, the gout, cancer etc. Others of God's children have had greater afflictions, and have borne them better than we. Daniel fed only upon vegetables and drank only water—yet was fairer than they who ate of the king's portion. (Dan. 1:15) Some Christians who have been in a lower condition, who have had only bread and water, have been more patient and contented, than we who enjoy abundance. Do others rejoice in affliction—and do we repine? Can they take up their cross and walk cheerfully under it—and do we under a lighter cross murmur?

3. Let us compare our condition with Christ's condition, when He was upon earth. What a poor, base condition was He pleased to be in for us! He was contented with anything. "For you know the grace of our Lord Jesus Christ, that though He was rich—yet for our sakes he became poor!" (2 Cor. 8:9) He could have brought down a house from heaven with him, or taken the high places of the earth—but he was contented to be in the wine-press, that we might be in the wine-cellar; and to live poor that we might be eternally rich! The feeding trough was his cradle, and the cobwebs were his canopy. He who is now preparing mansions for us in heaven—had none for himself on earth, "he had nowhere to lay his head." Christ took upon him the form of a servant. (Ph. 2:7) We do not read not that He had any money. When he needed money, he had to work a miracle for it. (Mat. 17:27) Jesus Christ was in a low condition. He was never high—but when he was lifted up upon the cross, and that was his greatest humility! He was content to live poor—and die cursed! O compare your condition with His—and learn to be content!

4. Let us compare our present condition—with what it once WAS—and this will make us content.

First, Let us compare our SPIRITUAL estate with what it was once. What were we—when we lay in our blood? We were heirs to hell, having no right to pluck one leaf from the tree of promise! It was a Christless and hopeless condition! (Ep. 2:12) But now God has cut off our destiny of hell and damnation. He has taken you out of the wild olive tree of nature—and engrafted you into Christ, making you living branches of that living vine! He has not only caused the light to shine upon you—but into you, (2 Cor. 6:6) and has made you an heir of all the privileges of divine sonship! Is not this enough to make the soul content.

Secondly, Let us compare our TEMPORAL estate with what it was once. Alas! We had nothing when we stepped out of the womb; "for we brought nothing into this world." (1 Ti. 6:7) If we have not that which we now desire—we have more than we brought with us! We brought nothing with us—but sin! Other creatures bring something with them into the world; the lamb brings wool, the silk-worm silk, etc. But we brought nothing with us—but sin! What if our condition at present is low? It is better than it was once; therefore, having food and clothing, let us be content. Whatever we have, God's providence fetches it unto us! And if we lose all—yet we have as much as we brought with us! This was what made Job content, "Naked I came out of my mother's womb!" (Job 1:21) As if he had said, though God has taken away all from me—yet why should I murmur? I am as rich as I was when I came into the world! I have as much left as I brought with me; naked I came I hither! Therefore blessed be the name of the Lord.

5. Let us compare our present condition—with what it shortly SHALL BE. There is a time shortly coming, when, if we had all the riches of the Indies, they would do us no good—we must die, and can carry nothing with us. So says the apostle, "We didn't bring anything with us when we came into the world—and we certainly cannot carry anything with us when we die!" (1 Ti. 6:7) Therefore it follows, "So if we have enough food and clothing, let us be content." Open the rich man's grave—and see what is there—you may find the miser's bones—but not his riches! Were we to live forever here on earth, or could we carry our riches into the eternal world—then indeed we might be discontented, when we look upon our empty money bags. But it is not so; God may presently seal a warrant for death to apprehend us—and when we die, we cannot carry our estate with us! Honor and riches do not descend into the grave—why then are we troubled at our outward condition? Why do we clothe ourselves with discontent? O lay up a stock of grace! Be rich in faith and good works—these riches will follow us! (Re. 14:13) No other coin but grace, will pass current in heaven, silver and gold will not go there. Labor to be rich towards God, (Luke 12:21) and as for other things, be not much concerned—for we shall carry nothing with us into the eternal world!

Rule 11. Do not to bring your condition to your mind—but bring your mind to your condition. The way for a Christian to be contented, is not by raising his estate higher—but by bringing his heart lower! It is not by making his barns wider—but his heart narrower. A whole kingdom will not content one man; another man is satisfied with a poor hut. What is the difference? The one tries to satisfy his lusts—the other his necessity. The one thinks what he may yet obtain—the other what he may spare.

Rule 12. Study the vanity of the creature. It matters not whether we have less or more of these earthly things—for they have vanity written upon their frontispiece. The world is like a shadow which declines. The world is delightful—but deceitful. The world promises more than it has—and it fails us when we have most need of it. All the world rings 'change', and is constant only in its disappointments! What then, if we have less of that which is at best but uncertain and changing? The world is as full of change—as of motion; so what if God cut us short in these passing vanities? The more a man has to do with the world—the more he has to do with vanity! The world may be compared to ice, which is smooth—but slippery! The world may also be compared to the Egyptian temples—very beautiful and sumptuous on the outside—but within nothing to be seen but the image of an ape! Every creature says concerning satisfaction, "it is not in me!" The world is not a filling comfort—but a flying comfort. The world is like a game at tennis; providence bandies her golden balls, first to one, then to another. Why are we discontented at the loss of these things—but because we expect that from them, that which they cannot give? "Jonah was exceeding glad of the gourd." (Jon. 4:6) What a vanity was that! Is it much to see a gourd smitten and withering?

Rule 13. Get the 'imagination' regulated. It is the 'imagination' which raises the price of things, above their real worth. What is the reason one flower is worth five dollars—and another perhaps not worth one penny? 'Imagination' raises the price—the difference is rather imaginary than real. Just so, the reason why it is better to have thousands than hundreds is—because men 'imagine' it so! If we could 'imagine' a lower condition to be better—as having less worry in it, and less accounting to give for it—it would be far more prized. The water from a paper cup, tastes as sweet as if it came out a golden chalice. Things are as we 'imagine' them. Ever since the fall, the 'imagine' is distempered; "God saw that the imagination of the thoughts of his heart, was only evil all the time." (Ge. 6:5) 'Imagination' looks at things through a 'magnifying glass'. Pray that God will sanctify your 'imagination'; a lower condition would content you, if the mind and 'imagination' were set right. Diogenes preferred his solitary life before Alexander's royalty. Fabricius was a poor man—yet despised the gold of King Pyrrhus. Could we cure our distempered 'imagination'—we would soon conquer our discontented heart!

Rule 14. Consider how little will suffice nature. The body is but a small thing—and is easily nourished. Christ has taught us to pray for our daily bread. Nature is content with a little. Not to thirst, not to starve—is enough. "Having food and clothing, let us be content." The stomach is sooner filled—than the eye! how quickly would a man be content, if he would study rather to satisfy his hunger—than his humor.

Rule 15. Believe that the present condition is best for us. The flesh is not a competent judge. Gluttons are for rich banquets—but a man who regards his health, is rather for solid food. Vain men imagine that a prosperous condition is best for them; whereas a wise Christian has his will melted into God's will, and thinks it best to be at God's will. God is wise—he knows best what we need; and if we could acquiesce in His providencial dealings with us—the quarrel would soon be at an end. O what a strange creature would man be—if he were what he could wish himself to be! Be content to be at God's allowance. God knows which is the fittest pasture to put his sheep in; sometimes a more sparse ground does well—whereas a lush pasture may rot. Do I meet with such a cross? By it, God shows me what the world is; he has no better way to wean me. Does God stint me in my temporals? He is now dieting me. Do I meet with losses? It is, that God may keep me from being lost. Every cross wind shall at last—blow me to the right port! Did we believe that condition best which God parcels out to us, we would cheerfully submit, and say, "the lines have fallen to me in pleasant places."

Rule 16. Do not too much indulge the flesh. The flesh is a worse enemy than the devil, it is a bosom-traitor! An enemy within—is worst! If there were no devil to tempt, the flesh would be another Eve—to tempt to the forbidden fruit. O take heed of giving way to it! Whence is all our discontent—but from our flesh? The flesh puts us upon the immoderate pursuit of the world. The flesh hunts for ease and luxury—and if it be not satisfied, then discontent begins to arise! O let it not have the reins! Martyr the flesh! In spiritual things the flesh is a sluggard; but in secular things, it is a horse-leech, crying "give, give!" The flesh is an enemy to suffering: it will never make a man a martyr. O keep it under control! Put its neck under Christ's yoke, stretch and nail it to his cross! Never let a Christian look for contentment in his spirit—until there is confinement in his flesh.

Rule 17. Meditate much on the glory which shall be revealed. There are great things laid up in heaven. Though things are sad for the present—yet let us be content in that it shortly will be better; it is but a short while—and we shall be with Christ, bathing ourselves in the fountain of love! We shall more never complain of needs and injuries! Our cross may now be heavy—but one sight of Christ will make us forget all our former sorrows! There are two things that should give contentment.

1. That God will make us able to bear our troubles. "God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it." (1 Cor. 10:13)

2. After we have suffered a while—we shall be perfected in glory! The cross shall be our ladder by which we shall climb up to heaven! Be content—the scene will soon alter; God will before long, turn out water into wine—the hope of this is enough to drive away all distempers from the heart. Blessed be God—it will shortly be better! "We have no continuing city here," therefore our afflictions cannot continue. A wise man always looks to the end of a matter; "The end of the just man is peace." (Psalm 37:37) Methinks the smoothness of the end—should make amends for the ruggedness of the way. O eternity, eternity! Think often of the eternal kingdom prepared. David was advanced from the field—to the throne! First he held his shepherd's staff—and shortly after the royal scepter. God's people may be put to hard services here on earth—but God has chosen them to be kings—to sit upon the throne with the Lord Jesus! This being weighed in the balance of faith, would be an excellent means to bring the heart to contentment.

Rule 18. Be much in prayer. The last rule for contentment is, be much in prayer. Beg of God, that he will work our hearts to this blessed frame. "Is any man afflicted? let him pray!" (Ja. 5:14) Just so, is any man discontented? let him pray. Prayer gives vent: the opening of a vein lets out bad blood. Just so, when the heart is filled with sorrow and disquiet, prayer lets out the bad blood. The key of a prayer, oiled with tears, unlocks the heart of all its discontents! Prayer is a holy charm, to drive away trouble. Prayer is the unbosoming of the soul—the unloading of all our cares into God's breast; and this ushers in sweet contentment. When there is any burden upon our spirits, by opening our mind to a friend we find our hearts greatly eased and quieted. It is not our strong resolutions—but our strong requests to God, which must give the heart ease in trouble. By prayer the strength of Christ comes into the soul—and where that is, a man is able to go through any condition. Paul could be in every state content; but that you may not think he was able to do this himself, he tells you that though he could lack and abound, and "do all things;" yet it was through Christ strengthening him. (Ph. 4:13)

Consolation to the Contented Christian.

The last use is of comfort—an encouraging word to the contented Christian. If there is an heaven upon earth—you have it! O Christian! You may leap over your troubles, and, with the leviathan, laugh at the shaking of a spear. (Job 41:7) You are a crown to your profession; you hold it out to all the world—that there is virtue enough in piety, to give the soul contentment. You show the highest degree of grace. When grace is reigning in our hearts, it is easy for us to be content. But when grace is declining, and meets with crosses, temptations, agonies; now the heart becomes discontent.

To a contented Christian, I shall say two things for a farewell.

1. God is exceedingly pleased with such a frame of heart. God says of a contented Christian, as David once said of Goliath's sword, "there is none like that, give it to me!" If you would please God, and be men whom he delights in—be contented. God hates a froward spirit.

2. The contented Christian shall be no loser. What did Job lose, by his patience? God gave him twice as much as he had before. What did Abraham lose, by his contentment? he was content to leave his country at God's call: the Lord makes a covenant with him, that he would be his God. He changes his name; no more Abram—but Abraham, the father of many nations. (Ge. 17) God makes his seed as the stars of heaven; nay, honors, him with this title, "the father of the faithful." (Ge. 18:17) The Lord makes known his secrets to him, "shall I hide from Abraham the things that I will do?" God settles a rich inheritance upon him, that land which was a type of heaven, and afterwards translated him to the blessed paradise of glory!

God will be sure to reward the contented Christian. As our Savior said in another case, to Nathaniel, "You shall see greater things than these!" (John 1:50) So I say, are you contented, O Christian, with a little? You shall see greater things than these! God will distill the sweet influences of his love into your soul. He will bless the oil in your cruise; and when that is done, He will crown you with an eternal enjoyment of himself! He will give you heaven—where you shall have as much contentment as your soul can possibly thirst after!

A Christian on the Mount

A Treatise Concerning Meditation

By Thomas Watson

The Proposition Asserted

The Nature of Meditation

Meditation is a Duty

How Meditation Differs from Memory

How Meditation Differs from Study

The Subjects of Meditation

The Necessity of Meditation

Reason Why So Few Godly Christians

Use of Reproof

Use of Exhortation

Objections Answered

Concerning Occassional Meditations

The Most Fitting Time for Meditatation

How Long Christians Should Meditate

The Usefulness of Meditation

The Excellence of Meditation

Divine Motives to Meditation

Rules Concerning Meditation

"His delight is in the law of the Lord, and on his law he meditates day and night." Psalm 1:2

Having led you through the Chamber of Delight in my previous discourse, I will now bring you into the Withdrawing Room of Meditation. "In his law does he meditate day and night."

I. The opening of the Words, and the Proposition asserted.

Grace breeds delight in God, and delight breeds meditation. Meditation is a duty wherein consists the essentials of religion, and which nourishes the very life-blood of it. That the Psalmist may show how much the godly man is habituated to this blessed work of meditation, he subjoins, "In his law does he meditate day and night;" not but that there may be sometimes intermission: God allows time for our calling, he grants some relaxation; but when it is said, the godly man meditates day and night, the meaning is, frequently—he is much conversant in the duty.

It is a command of God to pray without ceasing, 1 Thess. 5:17. The meaning is—not that we should be always praying—but that we should every day set some time apart for prayer. We read in the Old law it was called the continual sacrifice, Numb. 28:24, not that the people of Israel did nothing else but sacrifice—but because they had their stated hours, every morning and evening they offered, therefore it was called the continual sacrifice. Thus the godly man is said to meditate day and night, that is, he is often at this work, he is no stranger to meditation.

Doctrine. The proposition that results out of the text is this—that a godly Christian is a meditating Christian, Psalm 119:15. "I will meditate in your precepts." 1 Tim. 4:15, "Meditate upon these things." Meditation is the chewing upon the truths we have heard. The beasts in the old law which did not chew the cud, were unclean; the professor who does not by meditation chew the cud, is to be accounted unclean. Meditation is like the watering of the seed, it makes the fruits of grace to flourish.

II. Showing the NATURE of Meditation.

If it be inquired what meditation is, I answer—Meditation is the soul's retiring of itself, that by a serious and solemn thinking upon God, the heart may be raised up to heavenly affections. This description has three branches.

1. Meditation is the soul's retiring of itself. A Christian, when he goes to meditate, must lock up himself from the world. The world spoils meditation; Christ went by himself into the mountainside to pray, Matt. 14:23, so, go into a solitary place when you are to meditate. "Isaac went out to meditate in the field," Gen. 24:63; he sequestered and retired himself that he might take a walk with God by meditation. Zaccheus had a mind to see Christ, and he got out of the crowd, "He ran before, and climbed up into a sycamore tree to see him," Luke 19:3, 4. So, when we would see God, we must get out of the crowd of worldly business; we must climb up into the tree by retiredness of meditation, and there we shall have the best prospect of heaven.

The world's music will either play us asleep, or distract us in our meditations. When a mote has gotten into the eye—it hinders the sight. Just so, when worldly thoughts, as motes, are gotten into the mind, which is the eye of the soul—it cannot look up so steadfastly to heaven by contemplation. Therefore, as when Abraham went to sacrifice, "he left his servant and the donkey at the bottom of the hill," Gen. 22:5, so, when a Christian is going up the hill of meditation, he should leave all secular cares at the bottom of the hill, that he may be alone, and take a turn in heaven. If the wings of the bird are full of slime, she cannot fly. Meditation is the wing of the soul; when a Christian is beslimed with earth, he cannot fly to God upon this wing. Bernard when he came to the church-door, used to say, "Stay here all my worldly thoughts, that I may converse with God in the temple." So say to yourself, "I am going now to meditate, O all you vain thoughts stay behind, come not near!" When you are going up the mount of meditation, take heed that the world does not follow you, and throw you down from the top of this pinnacle. This is the first thing, the soul's retiring of itself—lock and bolt the door against the world.

2. The second thing in meditation, is, a serious and solemn thinking upon God. The Hebrew word to meditate, signifies with intenseness to recollect and gather together the thoughts. Meditation is not a cursory work, to have a few transient thoughts of religion; like the dogs of Nilus that lap and then run away; but there must be in meditation a fixing the heart upon the object, a steeping the thoughts. Carnal professors have their thoughts roving up and down, and will not fix on God; like the bird that hops from one branch to another, and stays in no one place. David was a man fit to meditate, "O God, my heart is fixed," Psalm 108:1.

In meditation there must be a staying of the thoughts upon the object; a man who rides quickly through a town or village—he minds nothing. But an artist who is looking on a curious piece, views the whole portraiture of it, he observes the symmetry and proportion, he minds every shadow and color. A carnal, flitting professor, is like the traveler, his thoughts ride hastily—he minds nothing of God. A wise Christian is like the artist, he views with seriousness, and ponders the things of religion, Luke 2:19. "But Mary kept all these things, and pondered them in her heart."

3. The third thing in meditation, is, the raising of the heart to holy affections. A Christian enters into meditation, as a man enters into the hospital—that he may be healed. Meditation heals the soul of its deadness and earthliness; but more of this afterwards.

III. Proving Meditation to be a DUTY.

Meditation is a duty lying upon every Christian, and there is no disputing our duty. Meditation is a duty, 1. Imposed. 2. Opposed.

1. Meditation is a duty imposed—it is not arbitrary. The same God who has bid us believe, has bid us meditate, Josh. 1:8. "This book of the law shall not depart out of your mouth—but you shall meditate therein day and night." These words, though spoken to the person of Joshua, yet they concern everyone; as the promise made to Joshua concerned all believers, Josh. 1:5 compared with Heb. 13:5. So this precept made to the person of Joshua, you shall meditate in this book of the law, takes in all Christians. As God's Word does direct, so his will must enforce obedience.

2. Meditation is a duty opposed. We may conclude it is a good duty, because it is against the stream of corrupt nature. As one said, "you may know that religion is right—which Nero persecutes;" so you may know that is a good duty—which the heart opposes. We shall find naturally a strange averseness from meditation. We are swift to hear—but slow to meditate. To think of the world, if it were all day long, is delightful. But as for holy meditation, how does the heart wrangle and quarrel with this duty; it is like doing of penance. Now truly, there needs no other reason to prove a duty to be good, than the reluctancy of a carnal heart. To instance in the duty of "Let a man deny himself," Mat. 16:24, self-denial is as necessary as heaven—but what disputes are raised in the heart against it? What! to deny my reason, and become a fool that I may be wise; nay, not only to deny my reason—but my righteousness? What, to cast it overboard, and swim to heaven upon the plank of Christ's merits? This is such a duty that the heart does naturally oppose, and enter its dissent against. This is an argument to prove the duty of self-denial good; just so it is with this duty of meditation; the secret antipathy the heart has against it, shows it to be good; and this is reason enough to enforce meditation.

IV. Showing how Meditation differs from MEMORY.

The memory (a glorious faculty) which Aristotle calls the soul's scribe, sits and pens all things that are done. Whatever we read or hear, the memory does register; therefore, God does all his works of wonder that they may be had in remembrance. There seems to be some analogy and resemblance between meditation and memory. But I conceive there is a double difference.

1. Meditation has more sweetness in it, than the bare remembrance. The memory is the chest or cupboard to lock up a truth, meditation is the palate to feed on it. The memory is like the ark in which the manna was laid up, meditation is like Israel's eating of manna. When David began to meditate on God, it was "sweet to him as marrow," Psalm 63:5, 6. There is as much difference between a truth remembered, and a truth meditated on, as between a cordial in a glass—and a cordial drunk down.

2. The remembrance of a truth, without the serious meditation on it, will but create matter of sorrow another day. What comfort can it be to a man when he comes to die, to think he remembered many excellent notions about Christ—but never had the grace so to meditate on them, as to be transformed into them! a sermon remembered—but not ruminated, will only serve to increase our condemnation.

V. Showing how Meditation differs from STUDY.

The student's life looks like meditation—but does vary from it. Meditation and study differ three ways.

1. They differ in their nature. Study is a work of the brain, meditation of the heart; study sets the mind on work, meditation sets the heart on work.

2. They differ in their design. The design of study is notion, the design of meditation is piety. The design of study is the finding out of a truth; the design of meditation is the spiritual improvement of a truth. The one searches for the vein of gold; the other digs out the gold.

3. They differ in the outcome and result. Study leaves a man never a whit the better; it is like a winter sun that has little warmth and influence. Meditation leaves one in a holy frame: it melts the heart when it is frozen, and makes it drop into tears of love.

VI. Showing the SUBJECTS of Meditation.

The next particular to be discussed, is the subject-matter of meditation; what a Christian should meditate upon. I am now gotten into a large field—but I shall only glance at things; I shall but do as the disciples, pluck some ears of corn as I pass along.

Some may say, "alas, I am so barren I know not what to meditate upon!" To help Christians therefore in this blessed work, I shall show you some choice select matter for meditation. There are fifteen things in the Word of God, which we should principally meditate upon.

Section 1. Meditate on God's ATTRIBUTES.

The Attributes of God are the several beams by which the divine nature shines forth to us; and there are six special attributes which we should fix our meditations upon.

Meditate upon God's OMNISCIENCE. His eye is continually upon us; he has a window open into the conscience; our thoughts are unveiled before him. He can tell the words we speak "in our bedchamber," 2 Kings 2:12. He is described with seven eyes, to show his omniscience. "You number my steps," Job 14:16. The Hebrew word signifies to take an exact account. God is said to number our steps, when he makes a precise and critical observation of our actions; God sets down every step of our lives, and keeps as it were, a day book of all we do, and enters it down into the book. Meditate much on this omniscience.

Meditation on God's omniscience would have these effects.

1. It would be as a bridle to check and restrain us from sin. Will the thief steal—when the judge looks on?

2. Meditation on God's omniscience would be a good means to make the heart sincere. God has set a window in every man's breast, "does not he see all my ways?" Job 31:4. If I harbor proud, malicious thoughts, if I look at my own interest more than Christ's, if I juggle in my repentance—the God of heaven takes notice! Meditation on his omniscience, would make a Christian sincere, both in his actions and aims. Only a fool would dare to be a hypocrite before God!

Meditate on the HOLINESS of God. Holiness is the embroidered robe God wears: it is the glory of the Godhead, Exod. 15:11. "Glorious in holiness!" Holiness is the most orient pearl of the crown of heaven. God is the exemplar and pattern of holiness. It is primarily and originally in God as light in the sun; you may as well separate weight from lead, or heat from fire, as holiness from the divine nature; God's holiness is that whereby his heart rises against any sin, as being most diametrically opposite to his essence, Hab. 1:13. "You are of purer eyes than to behold iniquity." Meditate much on this attribute.

Meditation on God's holiness would have this effect; it would be a means to transform us into the similitude and likeness of God; God never loves us until we are like him. There is a story of a deformed man, who set lovely pictures before his wife, that seeing them she might have lovely children, and so she had. Be that as it may, while by meditation we are looking upon the beams of holiness, which are gloriously transparent in God, we shall grow like him, and be holy as he is holy. Holiness is a beautiful thing, Psalm 110. It puts a kind of angelical brightness upon us; it is the only coin which will pass current in heaven; by the frequent meditation on this attribute, we are changed into God's image.

Meditate on the WISDOM of God. He is called "the only wise God," 1 Tim. 1:17. His wisdom shines forth in the works of providence; he sits at the helm guiding all things regularly and harmoniously; he brings light out of darkness; he can strike a straight stroke by a crooked stick; he can make use of the injustice of men to do that which is just; he is infinitely wise, he breaks us by afflictions, and upon these broken pieces of the ship, brings us safely to shore; meditate on the wisdom of God.

Meditation on God's wisdom would sweetly calm our hearts.

1. When we see things go badly in the public. The all-wise God holds the reins of government in his hand; and whoever the earthly ruler—God over-rules; he knows how to turn all to good; his work will be beautiful in its season.

2. When things go badly with us in particular, the meditation on God's wisdom would rock our hearts quiet. The wise God has set me in this condition, and whether health or sickness, his wisdom will order it for the best. God will make a golden cordial from poison, all things shall be beneficial and medicinal to me; either the Lord will expel some sin, or exercise some grace. Meditation on this would silence murmuring.

4. Meditate on the POWER of God. His power is visible in the creation. "He hangs the earth upon nothing," Job 26:7. What cannot that God do—who can create? Nothing can stand before a creating power! He needs no pre-existent matter to work upon; he needs no instruments to work with, he can work without tools; he it is before whom the angels veil their faces, and the kings of the earth cast their crowns. He it is who "removes the earth out of her place," Job 9:6. An earthquake makes the earth tremble upon her pillars—but God can shake it out of its place. God can with a word, unpin the wheels, and break the axle of the creation. He can suspend natural agents, stop the lion's mouth, cause the sun to stand still, make the fire not burn! Xerxes, the Persian monarch, threw fetters into the sea, as if he would have chained up the unruly waters; but when God commands, "the winds and sea obey him," Matt. 8:27. If he speaks the word, an army of stars appear, Judg. 5:20. If he stamps with his foot, a multitude of angels are presently in battalia; if he lifts up an ensign, and does but hiss, his very enemies shall be up in arms to revenge his quarrel, Isaiah 5:56. Who would provoke this God! "It is a fearful thing to fall into the hands of the living God," Heb. 10:31. As a lion—"he tears in pieces his adversaries," Psalm 50:22. Oh meditate on this power of God.

Meditation on God's power would be a great stay to faith. A Christian's faith may anchor safely upon the rock of God's power. It was Samson's riddle, "Out of the strong came forth sweetness;" Judges 14:14. While we are meditating on the power of God, out of this strong comes forth sweetness. Is the church of God low? he can "create praises in Jerusalem," Isaiah 65:28. Is your corruption strong? God can break the head of this leviathan. Is your heart as hard as a stone? God can dissolve it. "The Almighty makes my heart soft." Faith triumphs in the power of God: out of this strong comes forth sweetness. Abraham meditating on God's power, did not stagger through unbelief, Romans 4:20. He knew God could make a dead womb fruitful, and dry breasts give suck.

5. Meditate upon the MERCY of God. Mercy is an innate disposition in God to do good; as the sun has an innate property to shine, Psalm 86:5. "You Lord are good, and ready to forgive, and plenteous in mercy to all them that call upon you. God's mercy is so sweet, that it makes all his other attributes sweet. Holiness without mercy, and justice without mercy, would be dreadful. Geographers write that the city of Syracuse in Sicily is curiously situated, that the sun is never out of sight; though the children of God are under some clouds of affliction, yet the sun of mercy is never quite out of sight. God's justice reaches to the clouds; his mercy reaches above the clouds.

How slow is God to anger. He was longer in destroying Jericho, than in making the world; he made the world in six days—but he was seven days in demolishing the walls of Jericho. How many warning arrows did God shoot against Jerusalem, before he shot off his destroying arrow? Justice goes by foot, Gen. 18:21. Mercy has wings. The sword of justice often lies a long time in the scabbard, and rusts, until sin draws it out and sharpens it against a nation. God's justice is like the widow's oil, which ran a while, and ceased, 1 Kings 4:6. God's mercy is like Aaron's oil, which rested not on his head—but ran down to the skirts of his garment, Psalm 133:2. So the golden oil of God's mercy does not rest upon the head of a godly parent—but is often poured on his children, and so runs down, "To the third and fourth generation," even the borders of a pious seed. Often meditate upon the mercy of God.

Meditation on mercy would be a powerful loadstone to draw sinners to God by repentance. It would be as a cork to the net—to keep the heart from sinking in despair. Behold a city of refuge to fly to—"God is the Father of mercies," 2 Cor. 1:3. Mercy does as naturally issue from him, as the child from the parent. God "delights in mercy," Micah 7:18. Chrysostom says, it is delightful to the mother to have her breasts drawn; and how delightful is it to God to have the breasts of mercy drawn! Mercy finds out the worst sinner; mercy comes not only with salvation in its hand—but with healing under its wings.

Meditation on God's mercy would melt a sinner into tears: One reading a pardon sent to him from the king, fell a weeping, and burst out into these words, "A pardon has done that which death could not do, it has made my heart relent."

6. Meditate upon the TRUTH of God. Mercy makes the promise, and Truth performs it, Psalm 89:33, "I will not allow my faithfulness to fail." God can as well deny himself as his word. He is "abundant in truth," Exod. 34:6. That is—if God has made a promise of mercy to his people, he will be so far from coming short of his Word, that he will be better than his Word. God often does more than he has said, never less; he often shoots beyond the mark of the promise he has set, never short of it. He is abundant in truth. God may sometimes delay a promise, he will not deny it. The promise may lie a long time as seed hidden under ground—but it is all the while a ripening. The promise of Israel's deliverance lay four hundred and thirty years under ground; but when the time was come, the promise did not go a day beyond its reckoning, Exod. 12:41. "The strength of Israel will not lie," 1 Sam. 15:29. Meditation on God's truth would—

1. Be a pillar of support for faith. The world hangs upon God's power, and faith hangs upon his truth.

2. Meditation on God's truth would make us ambitious to imitate him. We should be true in our words, true in our dealings. Pythagoras being asked, "What makes men like God?" answered, "When they speak truth."

Section 2. Meditate upon the PROMISES of God.

The promises of God are flowers growing in the paradise of scripture; meditation, like the bee, sucks out the sweetness of them. The promises are of no use or comfort to us, until they are meditated upon. Roses hanging in the garden may give a fragrant redolence, yet their sweet water is distilled only by the fire. Just so, the promises are sweet in reading over—but the water of these roses, the spirits and quintessence of the promises, are distilled into the soul only by meditation. The incense, when it is pounded and beaten, smells sweetest. Meditating on a promise, like the beating of the incense, makes it more fragrant and pleasant. The promises may be compared to a gold mine, which only enriches when the gold is dug out. By holy meditation, we dig out that spiritual gold which lies hidden in the midst of the promise, and so we come to be enriched!

Cardan says that every precious gem-stone has some hidden virtue in it. They are called precious promises, 2 Pet. 1:4. When they are applied by meditation, then their virtue appears, and they become precious indeed. There are three sorts of promises which we should meditate upon.

1. Promises of REMISSION. "I, even I am he who blots out your transgressions for my own sake, and will not remember your sins," Isaiah 43:25. Whereas the poor sinner may say, "Alas, I am deep in debt with God, I fear I have not filled his bottle with my tears—but I have filled his book with my debts!" Well, but meditate on his promise, "I am he who blots out," etc. The word there in the original to blot out, is a metaphor alluding to a merchant, who when his debtor has paid him, he blots out the debt, and gives him an acquittance. So says God, "I will blot out your sin, I will cross out the debt-book!" In the Hebrew it is, "I am blotting out your transgressions." "I have taken my pen, and am crossing out your debt!" Oh, but may the sinner say, "There is no reason God should do thus for me." Well, but acts of grace do not go by reason, "I will blot out your sins—for my name's sake." Oh, but says the sinner, "Will not the Lord call my sins again to remembrance?" No, he promises to send them into oblivion; "I will not upbraid you with your sins—I will remember your sins no more." Here is a sweet promise to meditate upon; it is a hive full of the honey of the gospel.

2. Meditate upon promises of SANCTIFICATION. The earth is not so apt to be overgrown with weeds and thorns, as the heart is to be overgrown with lusts! Now, God has made many promises of healing, Hos. 14:4, and purging, Jer. 33:8. Promises of sending his Spirit, Isaiah 44:3, which, for its sanctifying nature, is compared sometimes to water which cleanses the vessel; sometimes to wind, which is the fan to winnow and purify the air; sometimes to fire, which refines the metals. Meditate often on that promise, Isaiah 1:18, "Though your sins be as scarlet—they shall be as white as snow!" Scarlet is so deep a dye, that all the art of man cannot take it out; but behold here a promise—God will whiten the soul; he will make a scarlet sinner—into a snow white saint! By virtue of this refining and consecrating work, a Christian is made partaker of the divine nature; he has a suitability and fitness to have communion with God forever. Meditate much on this promise.

3. Meditate upon promises of REMUNERATION. "The haven of rest," Heb. 4:9. The beatifical sight of God, Matt. 5:8. The glorious mansions, John 14:2. Meditation on these promises will be as choice cordials to keep us from fainting under our sins and sorrows.

Section 3. Meditate upon the Love of Christ.

Christ is full of love, as he is of merit. What was it but love—that he should save us—and not the fallen angels? Among the rarities of the loadstone, this is not the least—that leaving the gold and pearl, it should draw iron to it—which is a baser kind of metal. Just so, that Christ should leave the angels, those more noble spirits, the gold and pearl—and draw mankind to him—how does this proclaim his love? Love was the wing on which he flew into the virgin's womb!

1. How TRANSCENDENT is Christ's love to the saints! The apostle calls it a love "which passes knowledge," Eph. 3:19. It is such a love as God the Father bears to Christ; the same for quality, though not equality, John 15:9. "As the Father has loved me—so have I loved you." A believer's heart is the garden where Christ has planted this sweet flower of his love. It is the channel through which the golden stream of his affection runs.

2. How SOVEREIGN is Christ's love! "Brothers, think of what you were when you were called. Not many of you were wise by human standards; not many were influential; not many were of noble birth." 1 Corinthians 1:26 In the old law God passed by the noble lion and the eagle—and took the dove for sacrifice. That God should pass by so many of noble birth and abilities, and that the lot of free grace should fall upon me—O the depth of divine grace!

3. How INVINCIBLE is the love of Christ! "It is strong as death," Cant. 8:6. Death might take away Christ's life—but not his love! Neither can our sin wholly quench that divine flame of love; the church had her infirmities, her sleepy fits, Cant. 5:2, but though blacked and sullied, yet she is still a dove; Christ could see the faith, and wink at the failing. He who painted Alexander, drew him with his finger over the scar on his face. Just so, Christ puts the finger of mercy upon the scars of the saints! He will not throw away his pearls for every speck of dirt! That which makes this love of Christ the more stupendous, is that there was nothing in us to excite or draw forth his love! He did not love us because we were worthy—but by loving us he made us worthy!

4. How IMMUTABLE is Christ's love! "Having loved his own, he loved them to the end," John 13:1. The saints are like letters of gold engraved upon Christ's heart, which cannot be erased out. Meditate much upon the love of Christ.

1. Serious meditation on the love of Christ, would make us love him in return. "Can one go upon hot coals, and his feet not be burnt?" Proverbs 6:28. Who can tread by meditation upon these hot coals of Christ's love, and his heart not burn in love to him?

2. Meditation on Christ's love, would set our eyes abroach with tears for our gospel unkindnesses. O that we should sin against so sweet a Savior! had we none to abuse—but our best friend? Had we nothing to kick against—but affections of love? Did not Christ suffer enough upon the cross—but must we needs make him suffer more? Do we give him more gall and vinegar to drink? O, if anything can dissolve the heart into mourning, it is the unkindness offered to Christ. When Peter thought of Christ's love to him—Christ could deny Peter nothing, yet he could deny Christ, this made his eyes to water; "Peter went out and wept bitterly."

3. Meditation on Christ's love would make us love our enemies. Jesus Christ showed love to his enemies. We read of "the fire licking up the water," 1 Kings 18:38. It is usual for water to quench the fire, but for fire to dry up and consume the water, which was not capable of burning, this was miraculous! Such a miracle did Christ show; his love burned where there was no fit matter to work upon—nothing but sin and enmity. He loved his enemies; the fire of his love consumed and licked up the water of their sins! He prayed for his enemies, "Father forgive them;" he shed his tears—for those who shed his blood! Those who gave him gall and vinegar to drink—to them he gave his sin-forgiving blood to drink. Meditation on his love—should melt our hearts in love to our enemies. Augustine says, "Christ made a pulpit of the cross, and the great lesson he taught Christians was, to love their enemies."

4. Meditation on Christ's love would be a means to support us in case of his absence. Sometimes he is pleased to withdraw himself, Cant. 5:6, yet when we consider how entire and immutable his love is, it will make us wait with patience until he sweetly manifests himself to us. He is love, and he cannot forsake his people very long, Micah 7:19. The sun may be gone a while from our climate—but it returns in the spring. Meditation on Christ's love may make us wait for the return of this Sun of Righteousness; Heb. 10:37, "For yet a little while and he who shall come will come." He is truth, therefore he shall come; he is love, therefore he will come.

Section 4. Meditate upon SIN.

1. Meditate on the GUILT of sin. We are in Adam as in a common head, or root—and he sinning, we become guilty, Romans 5:12, "Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all men, because all sinned." By his treason—our blood is tainted. This guilt brings shame with it, as its twin! Romans 6:21.

2. Meditate upon the FILTH of sin. Not only is the guilt of Adam's sin imputed, but the poison of his nature is disseminated to us! Our virgin nature is defiled! If the heart is spotted—how then can the actions be pure? If the water in the well is foul—it cannot be clean in the bucket! Isaiah 64:6, "We are all as an unclean thing." We are like a patient under the physician's care—who has no sound part in him, his head is bruised, his liver is swelled, his lungs are gasping, his blood is infected, his feet are gangrened. Thus is it with us before saving grace comes! In the mind there is darkness! In the memory there is slipperiness! In the heart there is hardness! In the will there is stubborness! "You are sick from head to foot—covered with bruises, welts, and infected wounds—without any ointments or bandages!" Isaiah 1:6. A sinner befilthied with sin, is no better than a devil in man's shape!

And which is sadly to be laid to heart--is the adherency of this sin. Sin is natural to us. The apostle calls it, "the sin that so easily ensnares us!" Heb. 12:1. Sin is not easily cast off. A man may as well shake off the skin of his body—as the sin of his soul! There is no shaking off this viper until death!

Oh, often meditate on this contagion of sin. How strong is that poison—a drop whereof is able to poison a whole sea? How venomous and malignant was that apple—a taste of which poisoned all mankind! Meditate sadly on this. Meditation on sin would make the plumes of pride fall off! If our knowledge makes us proud—that is sin enough to make us humble. The best saint alive who is taken out of the grave of sin—yet has the smell of the grave-clothes still upon him!

3. Meditate upon the CURSE of sin. Gal. 3:10. "Cursed is everyone who does not continue to do everything written in the Book of the Law." This curse is like a deadly canker upon fruit, which keeps it from thriving. Sin is not only a defiling thing—but a damning thing! It is not only a spot in the face—but a stab at the heart! Sin betrays us into the devil's hands—who writes all his laws in blood. Sin binds us over to the wrath of God! What then, are all our earthly enjoyments—with the sword of divine vengeance hanging over our head! Sin brings forth the "scroll written with curses" against a sinner, Zech. 5:5, and it is a "flying scroll"—it comes swiftly—if mercy does not stop it. "You are cursed with a curse!" Mat. 3:9. Thus it is until the head of this curse is cut off by Christ. Oh meditate upon this curse due to sin.

1. Meditation on this curse would make us afraid of retaining sin. When Micah had stolen his mother's money, and heard her curse him, he dared not keep it any longer, but restored it, Judg. 17:2. He was afraid of his mother's curse; what then is God's curse!

2. Meditation on this curse would make us afraid of entertaining sin. We would not willingly entertain one in our house who had a deadly plague! Sin brings along with it, the plague of God's curse, which cleaves to a sinner. Meditation on this, would make us fly from sin! While we sit under the shadow of this bramble of sin—fire will come out of the bramble eternally to devour us! Judg. 9:15.

Section 5. Meditate upon the Vanity of the CREATURE.

When you have sifted out the finest flour that the creature can give, you will find something either to dissatisfy or nauseate. The best wine has its froth, the sweetest rose has its prickles, and the purest comforts have their dregs. The creature cannot be said to be full—unless we say that it is full of vanity; as a sail may be filled with wind. Job 20:22, "At the height of his success distress will come to him; the full weight of misery will crush him." Those who think to find happiness here on earth, are like Apollo who embraced a tree, instead of the lovely Daphne. Meditate on this vanity of the creature. The world is like a broken looking glass—which shows a false beauty.

1. Meditation on worldly vanity would be like the digging about the roots of a tree, to loosen it from the earth. It would much loosen our hearts from the world, and be an excellent preservative against the love of earthly things. Let a Christian think thus with himself, "Why am I so serious about such a worthless vanity? if the whole earth were changed into a globe of gold, it could not fill my heart!"

2. Meditation on the creature's vanity would make us look after more solid comforts—the favor of God, the blood of Christ, the influences of the Spirit. When I see that the life which I fetch from the cistern is vain—I will go the more to the ocean! In Christ there is an inexhaustible treasury! When a man finds the bough begin to break, he lets go of the bough, and catches hold on the trunk of the tree. Just so, when we find the creature to be but a rotten bough, then by faith we shall catch hold on Christ, the tree of life! Rev. 2:7. The creature is but a shaking reed, God is the immoveable rock of ages!

Section 6. Meditate on the Excellency of GRACE.

1. Grace is precious in itself. 2. Pet. 1:1, precious faith.

1. Grace is precious, in its original, it comes from above, James 3:17.

2. Grace is precious, in its nature; it is the seed of God, 1 John 3:9. Grace is the spiritual embroidery of the soul; it is the very signature and engraving of the Holy Spirit. Grace does not lose its color: it is such a commodity, that the longer we keep it, the better it is—it changes into glory!

2. As grace is precious in itself, so it makes us precious to God; as a rich diamond adorns the one who wears it. Isaiah 43:4, 'Since you were precious in my sight." The saints who are invested with grace, are God's jewels, Mal. 3:17, though sullied with reproach, though besmeared with blood—yet, jewels! All the world besides, is but chaff. These are the jewels—and heaven is the golden cabinet where they shall be locked up safe! A gracious man is the glory of the age he lives in. So illustrious in God's eye is a soul bespangled with grace, that he does not think the world worthy of him, Heb. 11:38, "Of whom the world was not worthy." Therefore God calls his people home so fast, because they are too good to live in the world, Proverbs 2:26, "The righteous is more excellent than his neighbor."

Grace is the best blessing; it has a transcendency above all other things. There are two things which sparkle much in our eyes—but grace infinitely outshines both.

1. GOLD.The sun does not shine so much in our eyes as gold; it is the mirror of beauty, "money answers all things," Eccl. 10:19. But grace weighs heavier than gold; gold draws the heart from God, grace draws the heart to God. Gold does but enrich the mortal part, grace the angelic part. Gold perishes, 1 Pet. 1:7, grace perseveres. The rose, the fuller it is blown, the sooner it sheds—is an emblem of all things, besides grace.

2. GIFTS. These are nature's pride. Gifts and abilities, like Rachel, are fair to look upon—but grace excels. I had rather be holy than eloquent. An heart full of grace, is better than an head full of notions. Gifts commend no man to God. It is not the skin of the apple we esteem, though of a vermilion color—but the fruit. We judge not the better of a horse for his trappings and ornaments, unless he has good mettle. What are the most glorious abilities, if there is not the metal of grace in the heart? Gifts may be bestowed upon one for the good of others, as the nurse's breasts are given her for the child—but grace is bestowed for a man's own eternal advantage. God may send away reprobates with gifts, as Abraham gave the sons of the concubines some gifts, Gen. 25:6—but he entails the inheritance only upon grace. O, often meditate upon the excellency of grace!

1. The musing on the beauty of grace would make us fall in LOVE with it. He who meditates on the worth of a diamond, grows in love with it. Damascen calls the graces of the Spirit the very characters and impressions of the divine nature. Grace is that flower of delight, which, like the vine in the parable, Judg. 9:13, "cheers the heart of God and man."

2. Meditation on the excellency of grace would make us earnest in the PURSUIT after it. We dig for gold in the mine, we sweat for it in the furnace. Did we meditate on the worth of grace, we would dig in the mine of ordinances for it. What sweating and wrestling in prayer would we have! We would put on a modest boldness, and not take a denial. "What will you give me (says Abraham) seeing I go childless?" Gen. 15:2. So would the soul say, "Lord, what will you give me, seeing I go graceless? Who will give me to drink of the water of the well of life?"

3. Meditation on the excellency of grace would make us endeavor to be instrumental to CONVEY grace to others. Is grace so transcendently precious, and have I a child who lacks grace? Oh that I might be a means to convey this treasure into his soul! I have read of a rich Florentine, who being about to die, called all his sons together, and used these words to them, "It much rejoices me now upon my death-bed, that I shall leave you all wealthy;" but a parent's ambition should be rather to convey sanctity, that he may say, "O my children, it rejoices me that I shall leave you gracious; it comforts me that before I die, I shall see Jesus Christ live in you."

Section 7. Meditate upon your SPIRITUAL STATE.

Enter into a serious meditation on the state of your souls; while you are meditating on other things, do not forget yourselves; the great work lies at home. It was Solomon's advice, "know the state of your flock," Proverbs 27:23, much more know the state of your soul; for lack of this meditation, men are like travelers, skilled in other countries—but ignorant of their own: so they know other things—but know not how it goes with their souls, whether they are in a good state or bad; there are few who by holy meditation, enter within themselves. There are two reasons why so few meditate upon the state of their souls.

1. Self-guiltiness. Men are reluctant to look into their hearts by meditation, lest they should find that which would trouble them. The cup is in their sack. Most are herein like tradesmen, who being ready to sink in their estates, are reluctant; to look into their account books, lest they should find their estate low; but had you not better enter into your heart by meditation, than God should in a sad manner enter into judgment with you?

2. Presumption. Men hope all is well; men will not take their land upon trust—but will have it surveyed; yet they will take their spiritual estate upon trust, without any surveying. They are confident their case is good; Proverbs 14:16. They presume that it is a thing not to be disputed on, and this confidence is but conceit. The foolish virgins, though they had no oil in their lamps, yet how confident were they? "They came knocking"—they doubted not of admittance. Just so, many do not possess salvation—but remain secure; they presume all is well, never seriously meditating whether they have oil or not. O Christian, meditate about your soul! See how the case stands between God and you; do as merchants, cast up your estate, that you may see what you are worth. See if you are rich towards God, Luke 12:21. Meditate about three things:

1. About your debts, see if your debts are paid or not, that is, your sins pardoned; see if there be no arrears, no sin in your soul unrepented of.

2. Meditate about your will; see if your will is made yet. Have you resigned up all the interest in yourself? Have you given up your love to God? Have you given up your will? This is to make your will. Meditate about your will; make your spiritual will in the time of health; if you put off the making of your will until death, it may be invalid; perhaps God will not accept of your soul then.

3. Meditate about your evidences. These evidences are the graces of the Spirit; see whether you have any evidences. What desires have you after Christ? what faith? see whether there are any flaws in your evidences; are your desires true? do you as well desire heavenly principles, as heavenly privileges? O meditate seriously upon your evidences.

To sift our hearts thus by meditation, is very necessary; if we find our estate is not sound, the mistake is discovered, and the danger can be prevented. If our spiritual estate is sound, we shall have the comfort of it. What gladness was it to Hezekiah, when he could say, "Remember now, O Lord, how I have walked before you in truth, and with a perfect heart, and have done that which is good in your sight," Isaiah 38:3. So, what unspeakable comfort will it be, when a Christian, upon a serious meditation and review of his spiritual condition, can say, "I have something to show for heaven—I know I have passed from death to life," l John 3:14, and as a holy man once said, "I am Christ's, and the devil has nothing to do with me."

Section 8. Meditate upon the small number of those who shall be saved.

The eighth subject of meditation is, the small number that shall be saved; "but few are chosen," Mat. 20:16. Among the millions in Rome—there are but few senators; and among the swarms of people in the world—there are but few believers. One said, all the names of the good emperors might be engraved in a little ring. There are not many names in the book of life. We read of four kinds of ground in the parable, and but one good ground, Matt. 13. How few in the world know Christ. How few that believe in him? Who has believed our report? Isaiah 53:1. How few bow to Christ's scepter. The heathen idolaters and Mahometans possess almost all Asia, Africa, America; in many parts of the world the devil is worshiped, as among the Parthians and Pilapians; Satan takes up most climates—and hearts. How many formalists are in the world? 2 Tim. 3:5, "having a form of godliness." Formalists are like wool which receives a slight tincture, not a deep dye, whose religion is a paint—not an engraving, (which a storm of persecution will wash off). These look like Christ's doves—but are the serpent's brood. They hate God's image, like the panther, that hates the picture of a man.

O often meditate on the small number of those who shall be saved.

1. Meditation on this, would keep us from marching along with the multitude. "You shall not follow a multitude," Exod. 23:2. The multitude usually goes wrong: most men walk "after the course of this world," Eph. 2:2. That is, the lusts of their hearts, and the fashions of the times. They march after the prince of the air. Meditation on this would make us turn out of the common road.

2. Meditation on the fewness of those who shall be saved, would make us walk tremblingly. Few find the way; and when they have found it, few walk in the way. The thoughts of this would work holy fear, Heb. 4:1, not a despairing fear—but a jealous and cautious fear. This reverential fear, the eminent saints of God have had. Augustine says of himself, he knocked at heaven's gate with a trembling hand. This fear is joined with hope, Psalm 147:1. "The Lord takes pleasure in those who fear him, in those who hope in his mercy." A child of God fears, because the gate is strait; but hopes, because the gate is open.

3. Meditation on the fewness of those who shall be saved, would be a whetstone to holy industry. It would put us upon working out our salvation; if there are so few that shall be crowned, it would make us the swifter in the race. This meditation would be an alarm to sleepy Christians.

Section 9. Meditate upon Final APOSTASY.

Think what a sad thing it is to begin in religion to build, and not be able to finish. Joash was good while his uncle Jehoiada lived—but after he died, Joash grew wicked—all his religion was buried in his uncle's grave. We live in the fall of the leaf; how many are fallen to damnable heresies? 2 Pet. 2:1. Meditate seriously on that scripture, Heb. 6:4-6. "It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, who have tasted the goodness of the Word of God and the powers of the coming age, if they fall away, to be brought back to repentance." A man may be enlightened, and that from a double lamp—the Word and Spirit; but these beams, though they are irradiating, yet not penetrating. It is possible he may have a taste of the heavenly gift; he may taste but not be nourished by it. This taste may not only illuminate—but refresh; it may carry some sweetness in it, there may be a kind of delight in spiritual things. Thus far a man may go and yet fall away finally. Now this will be very sad (it being such a God-affronting, and Christ reproaching sin) "Know therefore it is an evil and bitter thing that you have forsaken the Lord," Jer. 2:19. Meditate upon final relapses.

1. Meditation on this would make us earnest in prayer to God—for soundness of heart, "Make my heart sound in your statutes," Psalm 119:80. Lord, let me not be an almost Christian. Work a thorough work of grace upon me: though I am not washed perfectly, let me be washed thoroughly, Psalm 51:2. That which begins in hypocrisy, ends in apostasy!

2. Meditation on hypocrites final falling away, would make us earnest in prayer for perseverance. "Hold up my goings in your paths that my footsteps slip not," Psalm 17:5. "Lord, hold me up that I may hold out. You have set the crown at the end of the race, let me run the race, that I may wear the crown!" It was Beza's prayer—let it be ours, "Lord perfect what you have begun in me, that I may not suffer shipwreck when I am almost at the haven."

Section 10. Meditate upon DEATH.

We say we must all die—but how rare it is—that anyone meditates seriously upon death?

1. Meditate on the certainty of death; it is appointed for all, once to die, Heb. 9:27. Death is an inviolable reality.

2. Meditate upon the proximity of death, it is near to us.We are almost setting our feet upon the dark entry of death. The poets painted time with wings; it flies—and carries us upon its wings. The race is short between the cradle and the grave! The sentence of death is already passed, Gen. 3:19. "To dust you shall return;" so that our life is but a short reprieve from death which is granted to a condemned man. "You have made my days a mere handbreadth; the span of my years is as nothing before you. Each man's life is but a breath." Psalm 39:5. Nay, our life is less than nothing, reckoned with eternity.

3. Meditate upon the uncertainty of time. We have no lease—but may be turned out the next hour; there are so many casualties, that it is a wonder if life be not cut off by untimely death. How soon may God seal us a lease of ejectment? Our grave may be dug before night. Today we may lie upon a pillow of down, tomorrow we may be laid upon a pillow of dust. Today the sermon-bell tolls, to morrow our death bell may toll.

4. Think seriously, that to die is to be but once done, and after death our state is eternally fixed. If you die in your impenitency, there is no repenting in the grave. If you leave your work at death half done, there is no finishing it in the grave, Eccl. 9:10, "There is no work, nor device, nor wisdom in the grave where you go." If a garrison surrenders at the first summons, there is mercy. But if it battles until it is stormed and captured, there is no mercy then. Now it is a day of grace, and God holds forth the white flag of mercy to the penitent; if we battle with God until he storms us by death—there is no mercy. There is nothing to be done for our souls after death. O meditate on death. It is reported of Zeleucus, that the first piece of house-hold stuff he brought to Babylon, was a tomb-stone; think often of your tomb-stone. Meditation on death would work these admirable effects.

1. Meditation on death would pull down the plumes of pride; you are but animated dust! Shall dust and ashes be proud? You body will be turned into grass—and shall shortly be mowed down!

2. Meditation on death would be a means to give a death-wound to sin. No stronger antidote against sin, says Augustine, than the frequent meditation on death. Am I now sinning—and tomorrow I may be dying? what if death should take me doing the devil's work, would it not send me to him to receive double pay! Carry the thoughts of death as a book always about you, and when sin tempts, pull out this book, and read in it—and you shall see sin will vanish. We should look upon sin in two looking-glasses—the glass of Christ's blood, and the glass of death.

3. Meditation on death would be a bridle for intemperance; shall I pamper that body which must lie down in the house of rottenness? Our Savior at a feast breaks forth into mention of his burial, Mat. 26. Feeding upon the thoughts of death would be an excellent preservative against gluttony.

4. Meditation on death would make us use time better, and crowd up much work in a little space. Many meet in taverns to trifle away time; the apostle bids us redeem time. "Redeeming the time." Our lives should be like jewels, though little in bulk, yet great in worth. Some die young, yet with gray hairs upon them. We must be like grass of the field, useful; not like grass of the house-top, which withers before it is grown up. To live and not be serviceable, is not life—but wasting life.

5. Meditation on death would spur us on in the pursuit after holiness. Death is the great plunderer, it will shortly plunder us of all our outward comforts. Our feathers of beauty and honor must be laid in the dust—but death cannot plunder us of our graces. The commonwealth of Venice, in their armory, have this inscription, "happy is he who in time of peace, thinks of war." He who often meditates of death—will make the best preparation for it.

Section 11. Meditate on the Day of JUDGMENT.

Feathers float upon the water—but gold sinks in it. Just so, light feathery professors float in vanity, they mind not the day of judgment—but serious spirits sink deep into the meditation on it. Most men put far away from them, the evil day, Amos 3:6. They report of the Italians, that in a great thunder they use to ring the bells—that the sound of their bells may drown the noise of the thunder. Just so, the devil delights men with the music of the world, that the noise should drown the noise of the day of judgment, and make them forget the sound of the last trumpet. Most men are guilty, therefore they do not love to hear of the day of judgment. When Paul preached of judgment, Felix trembled, he had a bad conscience. Josephus tells us of Felix, that he was a wicked man—the woman that lived with him (Drusilla) he enticed away from her husband, and when he heard of judgment, he fell a trembling. Oh I beseech you meditate upon this last and solemn day; while others are thinking how they may get riches, let us bethink ourselves how we may fare on the day of judgment.

1. Meditation on the day of judgment would make us to evaluate all our actions; Christ will come with his fan and his sieve. "Will this action of mine, bide the test at that great day.

2. Meditation on the last day would make us labor to approve our hearts to God—the great judge of the world. It is no matter what men think of us—but what is our Judge's opinion of us? To him we must stand or fall. The galaxy, or milky way, as the astronomers call it, is a bright circle in the heavens containing many stars—but they are so small that they have no name, nor are they taken cognizance of by the astrologers. Give me permission to apply it; possibly others may take no notice of us; we are so small as to have no name in the world, yet if we are true stars, and can approve our hearts to God, we shall hold up our heads with boldness, when we come to stand before our Judge.

Section 12. Meditate upon HELL.

1. Meditate upon the pain of loss, Matt. 25:10, "and the door was shut." To have Christ's face veiled over, and a perpetual eclipse and midnight in the soul; to be cast out of God's presence, in whose presence is fullness of joy—this accentuates and embitters the condition of the damned. It is like mingling gall with wormwood.

2. Meditate upon the pain of sense. Psalm 9:17, "The wicked shall be turned into hell." And here meditate of two things,

1. The place of hell. 2. The company.

1. Meditate on the PLACE of hell. It is called "a place of torment," Luke 16:28. There are two things especially in hell to torment.

1. The FIRE. Rev. 20:15. It is called a lake of burning fire. Augustine, Peter Lombard, Gregory the Great, say, this fire of hell is a material fire, though they say it is infinitely hotter than any culinary fire—which is but painted fire compared to hell-fire. I wish none of us may experience what kind of fire it is! I rather think the fire of hell is partly material, and partly spiritual; the material fire is to work upon the body, the spiritual to torture the soul. This is the wrath of God, which is both fire and bellows; "who knows the power of your anger?" Psalm 90:11.

But it may be objected, if there is material fire in hell, it will consume the bodies there. I answer, It shall burn without consuming, as Moses' bush did, Exod. 3:2. The power of God silences all disputes. If God by his infinite power could make the fire not to consume the three Hebrew children; cannot he make the fire of hell burn and not consume? Augustine tells of a strange salt in Sicily, which if it be put in the fire, swims; that God who can make salt, contrary to its nature, swim in the fire—can make the bodies of the damned not consume in the fire.

2. The WORM. Mark 19:44, "Where the worm never dies." Homer in his Odyssey feigns, that Titus' liver was gnawed by two vultures in hell. This never-dying worm Christ speaks of, is the gnawing of a guilty conscience. Melancthon calls it a hellish fury—they that will not hear conscience preaching, shall feel conscience gnawing; and so great is the extremity of these two, the fire which burns, and the worm which bites, that there will follow "gnashing of teeth," Matt. 8:12, the damned will gnash their teeth for horror and anguish. That must needs be sad fare (as Latimer says) where weeping is served for the first course, and gnashing of teeth for the second. To endure this hell will be intolerable, to escape it will be impossible!

2. Meditate of the COMPANY in hell—the devil and his demons, Matt. 25:41. Job complains he was a companion to owls, chapter 30:29. What will it be to be a companion to devils? Consider,

1. Their ghastly deformity—they make hell look blacker.

2. Their deadly antipathy—they are fired with rage against mankind. First they become tempters—then tormentors.

Meditate much on hell. Let us go into hell by contemplation—that we may not go into hell by condemnation. How restless and hopeless, is the condition of the damned! The ancients feign of Endymion, that he got permission from Jupiter always to sleep. What would the damned in hell give for such a license! In their pains is neither intermission, nor mitigation.

1. The serious meditation on hell, would make us fear sin as hell. Sin is hell's fuel! Sin like Samson's foxes, carries devouring fire in its tail.

2. Meditation on hell would cause rejoicing in a child of God. The saint's fear of hell is like the two Marys' fear, Matt. 28:8, "They departed from the sepulcher with fear and great joy." A believer may fear to think of the place of torment—but rejoice to think he shall never come into that place. When a man stands upon a high rock, he trembles to look down into the sea, yet he rejoices that he is not there struggling with the waves. A child of God, when he thinks of hell, he rejoices with trembling. A prison is not made for the king's son to be put in. A great naturalist observes that nothing will so soon quench fire as salt and blood; but I am sure of this—the salt brinish tears of repentance, and the blood of Christ will quench the fire of hell to a believer. Christ himself has felt the pains of hell for you. The Lamb of God being roasted in the fire of God's wrath—by this burnt-offering the Lord is now appeased towards his people. Oh how may the godly rejoice! "There is no condemnation to those who are in Christ!" Romans 8:1. When the Son of God was in the furnace, Dan. 3:25, the fire did no hurt the three children. Just so, Christ being for a time in the fiery furnace of God's wrath, that fire can do a believer no hurt. The saints have the garment of Christ's righteousness upon them, and the fire of hell can never singe this garment.

Section 13. Meditate upon HEAVEN.

From the mount of meditation, as from mount Nebo, we may take a view and prospect of the land of promise. Christ has taken possession of heaven in the name of all believers, Heb. 6:20, "Jesus, who went before us, has entered on our behalf." Heaven must needs be a glorious city, which has God both for its builder and inhabitant. Heaven is the extract and quintessence of all blessedness. There the saints shall have all their holy hearts can desire. Augustine wished that he might have seen three things before he died, Rome in its glory, Paul in the pulpit, and Christ in the flesh. But the saints shall see a better sight; they shall see, not Rome—but heaven in its glory; they shall see Paul, not in the pulpit—but on the throne, and shall sit with him; they shall see Christ's flesh, not veiled over with infirmities and disgraces—but in its spiritual embroidery; not a crucified—but a glorified body. They shall "behold the king in his beauty," Isaiah 33:17.

What a glorious place will this be! In heaven "God will be all in all," 1 Cor. 15:28, beauty to the eye, music to the ears, joy to the heart; and this he will be to the poorest saint, as well as the richest. O Christian, who are now at your hard labor, perhaps following the plough—you shall sit on the throne of glory! Rev. 3:21. Quintus Curtius writes of one who was digging in his garden, and was suddenly made king, and a purple garment richly embroidered with gold put upon him. Just so shall it be done to the poorest believer—he shall be taken from his laboring work, and set at the right hand of God, having the crown of righteousness upon his head!

Meditate often on the Jerusalem above.

1. Meditation on heaven would excite and quicken OBEDIENCE. It would put spurs to our sluggish hearts, and make us "abound in the work of God, knowing that our labor is not in vain in the Lord," 1 Cor. 15:58. The weight of glory would not hinder us in our race—but cause us to run the faster! This weight would add wings to duty.

2. Meditation on heaven would make us strive after heart PURITY, because only the "pure in heart shall see God," Matt. 5:8. It is only a clear eye which can look on a bright transparent object.

3. Meditation on heaven would be a pillar of SUPPORT under our sufferings. Heaven will make amends for all. One hour in heaven will make us forget all our sorrows! The sun dries up the water; just so—one beam of God's glorious face will dry up all our tears.

Section 14. Meditate on ETERNITY.

Millions of years stand only for ciphers in eternity, and signify nothing. What an amazing word is eternity! Eternity to the godly--is a day which has no sun-setting! Eternity to the wicked--is a night which has no sun-rising! Eternity is a gulf which may swallow up all our thoughts: Meditate on that scripture, "And they will go away into eternal punishment, but the righteous will go into eternal life." Matthew 25:46.

1. Meditate upon eternal PUNISHMENT. The bitter cup the damned drink of, shall never pass away from them. The sinner and the furnace shall never be parted. God's vial of wrath will be always dropping upon a wicked man. When you have reckoned up so many myriads and millions of years, nay, ages—as have passed the bounds of all arithmetic, eternity is not yet begun! This word forever breaks the heart! If the tree falls hell-ward—there it lies to all eternity! Now is the time of God's long-suffering, after death will be the time of the sinner's long-suffering, when he shall "suffer the vengeance of eternal fire!" Jude 7.

2. Meditate upon eternal LIFE. The soul that is once landed at the heavenly shore, is past all storms. The glorified soul shall be forever bathing itself in the rivers of pleasure. "You have made known to me the path of life; you will fill me with joy in your presence, with eternal pleasures at your right hand." Psalms 16:11. This is what makes heaven to be heaven—"We shall be forever with the Lord!" 1 Thess. 4:17. Augustine says, "Lord, I am content to suffer any pains and torments in this world—if I might see your face one day. But alas, were it only a day, then to be ejected from heaven—it would rather be an aggravation of misery!" But this word, "forever with the Lord," makes up the garland of glory! A state of eternity, is a state of security.

1. Meditation on eternity, would make us very SERIOUS in what we do. Zeuxes being asked, why he took so long to paint a picture, answered, "I paint for eternity." The thoughts of an irreversible condition after this life, would make us pray and live as for eternity.

2. Meditation on eternity, would make us overlook present WORLDLY things—as flitting and fading. What is this present world, to him who has eternity in his eye? it is but nothing. He who thinks of eternity will despise "the passing pleasures of sin."

3. Meditation on eternity would be a means to keep us from envying the wicked's prosperity. Here the wicked may be "dressed in purple and fine linen, and live in luxury every day." But what is this, compared to eternity? As long as there is such a thing as eternity, God has time enough to reckon with all his enemies!

Section 15. Meditate upon your EXPERIENCES.

The last subject of meditation is your experiences. Look over your receipts:

1. Has not God provided liberally for you, and given you those spiritual mercies, which he has denied to others who are better than you? Here is an experience, Gen: 48:15. "The God who has fed me all my days." You never eat—but mercy carves for you. You never go to bed—but mercy draws the curtain, and sets a guard of angels about you. Whatever you have, is out of the treasury of free grace! Here is an experience to meditate upon.

2. Has not God prevented many dangers—has he not kept watch and ward about you?

1. What temporal dangers has God screened off? Your neighbor's house on fire—but it has not kindled in your dwellings. Another is infected with the plague—but you are healthy. Behold the golden feathers of protection covering you!

2. What spiritual dangers has God prevented? when others have been poisoned with error, you have been preserved. God has sounded a retreat to you; you have heard "a voice behind you saying—This is the way, walk in it!" When you had enlisted yourself, and taken pay on the devil's side—yet God has "plucked you as a brand out of the fire," turned your heart, and now you espouse Christ's quarrel against sin. Behold preventing grace! Here is an experience to meditate upon.

3. Has not God spared you a long time? Why is it, that others are struck dead in the act of sin—as Ananias and Sapphira—and you are preserved as a monument of God's patience?

Here is an experience: God has done more for you than for the fallen angels; he never granted them repentance—but he has waited for you year after year, Isaiah 30:18. Therefore "will the Lord wait that he may be gracious." He has not only knocked at your heart in the ministry of the word—but he has waited at the door. How long has his Spirit striven with you; like an importunate suitor, who after many denials, yet will not give over the suit. Methinks I see JUSTICE with a sword in its hand ready to strike! But MERCY steps in for the sinner, "Lord, have patience with him a while longer!" Methinks I hear the angels say to God, as the king of Israel once said to the prophet Elisha, 2 Kings 6:22, "Shall I smite them? shall I smite them?" Methinks I hear the angels say, "Shall we take off the head of such a drunkard, swearer, blasphemer?" But MERCY seems to answer as the vine-dresser, Luke 13:8, "Let him alone this year," see if he will repent. Is not here an experience worth meditating upon? Mercy turns justice into a rainbow; the rainbow is a bow indeed—but has no arrow in it! That justice has been like the rainbow without an arrow—that it has not shot you to death—here is a monument of patience to read over and meditate upon.

4. Has not God often come in with assisting grace? When he has bid you mortify such a lust, and you have said as Jehoshaphat, 2 Chron. 20:12, "I have no might against this great army!" Then God has come in with auxiliary force, and "his grace has been sufficient." When God has bid you pray for such a mercy, and you have found yourself very unfit; your heart was at first dead and flat, all of a sudden you are carried above your own strength; your tears drop, and your love flames! God has come in with assisting grace. If the heart burns in prayer—God has struck the fire! The Spirit has been tuning your soul, and now you make sweet melody in prayer. Here is an experience to meditate upon.

5. Has not God vanquished Satan for you? When the devil has tempted to infidelity, to self-murder, when he would make you believe either that your graces were but a fiction, or God's promise but a counterfeit bond; yet you have not been foiled by the tempter—it is God who has kept the garrison of your heart, else Satan's fiery darts would have entered! Here is an experience to meditate on.

6. Have you not had many signal deliverances? When you have been even at the gates of death, God has miraculously recovered you, and renewed your strength as the eagle! May not you write that writing which Hezekiah did? Isaiah 38:6, "The writing of Hezekiah King of Judah, when he had been sick, and was recovered of his sickness." You thought the sun of your life was quite setting—but God made this sun turn back many degrees. Here is an experience for meditation to feed upon.

When you have been imprisoned by sin—your foot taken in the snare, and the Lord has broken the snare, nay, has made those to break it, who were the instruments of laying it—behold an experience to meditate on! Oh let us often revolve in mind, our experiences. You who have rare receipts of mercy—be often by meditation, looking over your receipts.

1. Meditation on our experiences would raise us to THANKFULNESS. Considering that God has set a hedge of providence about us—he has strewed our way with roses—this would make us take the harp and violin—and praise the Lord, (1 Chron. 16:4). And not only praise—but record our blessings. The meditating Christian keeps a register or chronicle of God's mercies, that their memory does not decay. God would have the manna kept in the ark many hundred years, that the remembrance of that miracle might be preserved; a meditating soul takes care that the spiritual manna of an experience be kept safe.

2. Meditation on our experiences would engage our hearts to God in OBEDIENCE. Mercy would be a needle to sew us to him! We would cry out as Bernard, "I have, Lord, two mites—a soul and a body—and I give them both to you."

3. Meditation on our experiences would serve to convince us that GOD is no hard master. We might bring in our experiences as a sufficient confutation of that slander. When we have been falling—has not God taken us by the hand? "When I said, 'My foot is slipping,' your love, O Lord, supported me!" Psalm 94:18. How often has God supported our head and heart—when we have been fainting? And is he a hard Master? Is there any Master besides God—who will wait upon his servants? Christians, summon in your experiences. What spiritual enjoyments have you had? What inward serenity and peace—which neither the world can give, nor death take away! A Christian's own experiences may plead for God—against those who desire to censure his ways rather than to try them; and to cavil at them, rather than to walk in them.

4. Meditation on our experiences would make us communicative to others. We would be willing to tell our children and acquaintances, what God has done for our souls— At such a time we were brought low, and God raised us; at such a time in desertion, and God brought a promise to remembrance which dropped in comfort. Meditation on God's gracious dealing with us, would make us transmit and propagate our experience to others, that the mercies of God shown to us, may bear a plentiful crop of praise when we are dead and gone!

So much for the subject matter of meditation; I proceed next to the necessity of meditation.

VII. Showing the NECESSITY of Meditation.

It is not enough to carry 'God's book' about us—but we must meditate on it. The necessity of meditation will appear in three particulars.

1. The end why God has given us his Word written and preached, is not only to know it—but that we should meditate in it. The Scripture is a love letter which the great God has written to us. We must not run it over in haste—but meditate upon God's wisdom in writing, and his love in sending it to us. Why does the physician give his patient a remedy; is it only that he should read it over and know the remedy—or that he should apply it? The end why God communicates his gospel remedies to us, is, that we should apply them by fruitful meditation. Do you think that God would ever have been at the pains of writing his law with his own finger—only that we should have the theory and notion of it? Is it not that we should meditate on it? Would he ever have been at the cost to send abroad his ministers into the world, to furnish them with gifts, Eph. 4, and must they for the work of Christ be near unto death—that the Christians should only have an empty head knowledge of the truths published? Is it speculation or meditation—which God aims at?

2. The necessity of meditation appears in this, because without it we can never be godly Christians. A Christian without meditation is like a soldier without weapons, or a workman without tools.

Without meditation, the truths of God will not stay with us. The heart is hard, and the memory slippery—and without meditation all is lost! Meditation imprints and fastens a truth in the mind. Serious meditation is like the engraving of letters in gold or marble which endures. Without meditation, all our preaching is but like writing in sand, or like pouring water into a sieve. Reading and hearing without meditation, is like weak medicine which will not work. Lack of meditation has made so many sermons in this age, to have a miscarrying womb and dry breasts!

3. Without meditation the truths which we know will never affect our hearts. Deut. 6:6, "These words which I command this day shall be in your heart." How can the Word be in the heart—unless it be wrought in by meditation? As an hammer drives a nail to the head—so meditation drives a truth to the heart. It is not the taking in of food—but the stomach's digesting it, which makes it turn into nourishment. Just so, it is not the taking in of a truth at the ear—but the meditating on it, which is the digestion of it in the mind, which makes it nourish. Without meditation, the Word preached may increase notion, but not affection. There is as much difference between the knowledge of a truth, and the meditation on a truth, as there is between the light of a torch, and the light of the sun. Set up a lamp or torch in the garden, and it has no influence. But the sun has a sweet influence, it makes the plants to grow, and the herbs to flourish. Just so, knowledge is like a torch lighted in the understanding, which has little or no influence—it does not make not a man the better. But meditation is like the shining of the sun—it operates upon the affections, it warms the heart and makes it more holy. Meditation fetches life in a truth. There are many truths which lie, as it were, in the heart dead—which when we meditate upon, they begin to have life and heat in them. Meditation on a truth is like rubbing a man in a swoon—it fetches life. It is meditation, which makes a Christian!

4. Without meditation we make ourselves guilty of slighting God and his Word. If a man lets a thing lie aside, and never minds it—it is a sign he slights it. God's Word is the book of life; not to meditate in it—is to undervalue it. If a king puts forth an edict or proclamation, and the subjects never mind it—it is a slighting of the king's authority. God puts forth his law as a royal edict; if we do not meditate on it, it is a slighting his authority, and contempt done to the divine majesty!

VIII. Showing the reason WHY there are so few godly Christians.

Use 1. Information.

It gives us a true account why there are so few godly Christians in the world; namely, because there are so few meditating Christians. We have many who have Bible ears, they are swift to hear—but slow to meditate. This duty is grown almost out of fashion, people are so much in the shop, that they are seldom on the Mount with God. Where is the meditating Christian? Where is he who meditates on sin, hell, eternity, the recompense of reward—who takes a prospect of heaven every day? Where is the meditating Christian? It is to be bewailed in our times, that so many who go under the name of professors, have banished godly discourse from their tables, and meditation from their closets. Surely the hand of Joab is in this.

The devil is an enemy to meditation; he cares not how much people read and hear; he knows that meditation is a means to compose the heart, and bring it into a gracious frame. Satan is content that you should be hearing and praying Christians, just so long as you are not meditating Christians. He can stand your small shot, provided you do not put in this bullet.

IX. A REPROOF to such as do not Meditate in God's Word.

Use 2. Of reproof.

It serves to reprove those who meditate indeed—but not in the Word of God. They turn all their meditations the wrong way; like a man who lets forth the water of his mill which should grind his corn, into the highway, where it does no good. Just so, there are many who let out their meditations upon other fruitless things which are in no way beneficial to their souls.

1. The farmer meditates on his acres of land, not upon his soul. His meditation is how he may improve a barren piece of ground, not how he may improve a barren mind; he will not let his ground lie fallow—but he lets his heart lie fallow; there is no spiritual culture, not one seed of grace sown there.

2. The physician meditates upon his remedies—but seldom on those remedies which the gospel prescribes for his salvation, faith and repentance. Commonly the devil is physician to the physician, having given him such stupefying drug, that for the most part he dies of a lethargy.

3. The lawyer meditates upon the common law; but as for God's law he seldom meditates in it either day or night. The lawyer while he is meditating on his client's evidences, often forgets his own; most have their spiritual evidences to seek, when they should have them to show.

4. The tradesman is for the most part meditating upon his wares; his study is how he may increase his estate, and make the ten talents into a hundred. He is "cumbered about many things;" he does not meditate in the book of God's book—but in his account-book day and night. In the long run you will see these were fruitless meditations, you will find that you are but golden beggars, and have gotten but the fool's purchase when you die, Luke 12:20.

5. There is another sort that meditate only upon mischief, "who devise iniquity," Mic. 2:1. They meditate how to defame and to defraud; Amos 8:5, "They make the ephah small, and the shekel great." The ephah was a measure used in buying, the shekel a weight used in selling. Many who should support, too often supplant one another. And how many meditate revenge? It is sweet to them as dropping honey. "Their hearts shall meditate terror," Isaiah 38:18. The sinner is a felon to himself, and God will make him a terror to himself.

X. A holy PERSUASIVE to Meditation.

Use 3. Of Exhortation.

I am in the next place to exhort Christians to this so necessary duty of meditation. If ever there were a duty I would press upon you with more earnestness and zeal, it would be this, because so much of the vitals and spirit of religion lies in it. The plant may as well bear fruit without watering, the food may as well nourish without digesting, as we can fructify in holiness without meditation. God provides the food, ministers can but cook and dress it for you—but it must be inwardly digested by meditation. For lack of this you may cry out with the prophet, Isaiah 24:16, "My leanness, my leanness, woe unto me." O let me persuade such as fear God, seriously to set upon this duty. If you have formerly neglected it, bewail your neglect, and now begin to make conscience of it! Lock up yourselves with God (at least once a day) by holy meditation. Ascend this hill, and when you have gotten to the top of it—you shall see a fair prospect—Christ and heaven before you. Let me put you in mind of that saying of Bernard, "O saint, know you not that your husband Christ is bashful, and will not be affectionate in company, retire yourself by meditation into the closet, or the field, and there you shall have Christ's embraces." Cant. 7:11, 12, "Come, my beloved, let us go forth into the field, there will I give you my love."

O that I might invite Christians to this rare duty. Why is it that you do not meditate in God's law? Let me expostulate the case with you; what is the reason? Methinks I hear some say, "We are indeed convinced of the necessity of the duty—but alas there are many things that hinder!" There are two great objections that lie in the way, I shall remove them, and then hope the better to persuade to this duty.

XI. The answering of OBJECTIONS.

Objection 1. I have so much business in the world, that I have no time to meditate.

Answer. The world indeed is a great enemy to meditation. It is easy to lose one's purse in a crowd; and in a crowd of worldly employments, it is easy to lose all the thoughts of God. So long as the heart is an Exchange, I do not expect that it should be a Temple. But, to answer the objection; have you so much business that you have no time for meditation—as if piety were a minor matter—a thing fit only for idle hours? What! No time to meditate! What is the business of your life—but meditation? God never sent us into the world to get riches, (I speak not against labor in a vocation) but I say this is not the end of our existence. The errand God sent us into the world about, is salvation; and that we may attain the end, we must use the means, namely, holy meditation. Now, have you no time to meditate? just as if a farmer should say that he has so much business, that he has no time to plough or sow; why, what is his occupation but plowing and sowing!

What a madness is it to hear Christians say they have no time to meditate? what is the business of their lives but meditation? O take heed lest by growing rich, you grow worth nothing at last. Take heed that God does not sue out the statute of bankruptcy against you, and you be disgraced before men and angels. No time for meditation! You shall observe that others in former ages have had as much business as you, and public affairs to look after, yet they were called upon to meditate, Josh. 1:8. "You shall meditate in this book of the Law." Joshua might have pleaded an excuse, he was a soldier, a commander, and the care of marshaling his army lay chiefly upon him, yet this must not take him off from piety; Joshua must meditate in the book of God's law. God never intended that the great business of piety should give way to a shop or farm; or that a particular vocation should jostle out the general duty to holiness.

2. Objection. But this duty of meditation is hard. To set time apart every day to get the heart into a meditating frame is very difficult; Gerson reports of himself, that he was sometimes three or four hours before he could work his heart into a spiritual frame.

Answer. Does this hinder? To this I shall give a threefold reply.

1. The price that God has set heaven at, is labor. Our salvation cost Christ blood, it may well cost us sweat. "The kingdom of heaven suffers violence," Matt. 11:12. It is as a garrison which holds out, and the duties of religion are the taking it by storm. A godly Christian must offer violence to himself, (though not natural-self, yet sinful-self.) Self is nothing but the flesh. The flesh cries out for ease, it is a libertine! It is reluctant to take pains, reluctant to pray, to repent—it is reluctant to put its neck under Christ's yoke! Now a Christian must hate himself; no man ever yet hated his own flesh, Eph. 5:29. Yes, in this sense he must hate his own flesh, "The lusts of the flesh," Romans 8:13. He must offer violence to himself by mortification and meditation. You say that it is hard to meditate. Is it not harder to lie in hell?

2. We do not argue so in other things; riches are hard to come by, therefore I will sit still and be without them. No! Difficulty is the whetstone of industry. How will men venture for gold? and shall we not spend and be spent for that which is more precious than the gold of Ophir? By meditation we suck out the quintessence of a promise.

3. Though while we are first entering upon meditation it may seem hard, yet when once we are entered it is sweet and pleasant. Christ's yoke at the first putting on, may seem heavy—but when once it is on, it becomes easy; it is not a yoke, but a crown. "Lord," says Austin, "the more I meditate on you, the sweeter you are to me!" According to holy David, "My meditation on you shall be sweet," Psalm 104:34. The poets say the top of Olympus was always quiet and serene. Just so, it is hard climbing up the rocky hill of meditation—but when we are got up to the top, there is a pleasant prospect, and we shall sometimes think ourselves even in heaven. By holy meditation the soul does as it were, breakfast with God every morning. When a Christian is upon the mount of meditation, he is like Peter on the mount when Christ was transfigured, Matt. 17. He cries out, "Lord, it is good to be here!" He is reluctant to go down the mount again. If you come to him, and tell him of a purchase, he thinks you bid him to his loss!

What hidden manna does the soul taste, now that it is on the mount! How sweet are the visits of God's Spirit! When Christ was alone in the wilderness, then the angel came to comfort him. When the soul is alone in holy meditation and prayer, then not an angel—but God's own Spirit does come to comfort him. A Christian who meets with God in the mount, would not exchange his hours of meditation for the most orient pearls or sparkling beauties that the world can afford. No wonder David spent the whole day in meditation, Psalm 119:97. Nay, as if the day had been too little, he borrows a part of the night too, Psalm 63:6, "when I remember you upon my bed, and meditate on you in the night watches." When others were sleeping, David was meditating. He who is given much to meditation, shall with Sampson find a honeycomb in this duty. Therefore let not the difficulty, discourage. The pleasantness will infinitely countervail the pains.

XII. Concerning OCCASIONAL Meditations.

Having removed these two objections out of the way, let me again revive the exhortation to "meditate in God's law day and night." And there are two sorts of meditation which I would persuade to—

1. Occasional, and 2. Deliberate.

1. OCCASIONAL meditations, such as are taken up on any sudden occasion. There is nothing almost which occurs—but we may presently raise some meditation upon. As a good herbalist extracts the spirits and quintessence out of every herb, so a Christian may extract matter of meditation, from every occurrence. A gracious heart, like fire, turns all objects into fuel for meditation. I shall give you some instances. When you look up to the heavens, and see them richly embroidered with light, you may raise this meditation. If the footstool is so glorious, what is the throne where God himself sits! When you see the skies bespangled with stars, think, what is Christ The Bright Morning Star! Monica, Augustine's mother, standing one day, and seeing the sun shine, raised this meditation, "Oh! if the sun is so bright, what is the light of God's presence?" When you hear music which delights the senses, presently raise this meditation, "What music like a good conscience; this is the bird of paradise within, whose chirping melody does enchant and ravish the soul with joy!" He who has this music all day, may take David's pillow at night, and say with that sweet singer, "I will lay me down in peace and sleep," Psalm. 4:8. How blessed is he who can find heaven in his own bosom!

When you are dressing yourselves in the morning, awaken your meditation, think thus—but have I been dressing the hidden man of the heart? Have I looked at my heart in the glass of God's Word? I have put on my clothes—but have I put on Christ? it is reported of Pambo, that seeing a gentlewoman dressing herself all the morning by her glass, he fell a-weeping: "O says he, this woman has spent the morning in dressing her body, and I sometimes spend scarcely an hour in dressing my soul!" When you sit down to dinner, let your meditation feed upon this first course, "How blessed are those who shall eat bread in the kingdom of God! What a royal feast will that be, which God prepares! What a love-feast will that be, where none shall be admitted but friends!"

When you go to bed at night, imagine thus, "Shortly I shall put off the earthly clothes of my body, and make my bed in the grave!" When you see the judge going to court, and hear the trumpet blow, think with yourselves, as Hierom did, that you are still hearing that shrill trumpet sounding in your ears, "Arise you dead and come to judgment!" When you see a poor man going on the streets, raise this meditation, "Here is a walking picture of Christ!" He had no place where to lay his head, Matt. 8:10. My Savior became poor, that I through his poverty might be made rich!" When you go to church, think thus, "I am now going to hear God speak, let me not stop my ear; if I refuse to hear him speaking in his Word, I shall next hear him speaking in his wrath!" Psalm 2:5.

When you walk abroad in your orchard, and see the plants bearing, and the herbs nourishing, think how pleasing a sight it is to God—to see a thriving Christian; how beautiful are the trees of righteousness when they are hung full of fruit—when they abound in faith, humility, knowledge! When you pluck a rose-bud in your gardens, raise this contemplation, "How lovely are the early buddings of grace! God prizes a Christian in the bud, he likes the blooming of youth, rather than the shedding of old age!" When you eat a grape from the tree, think of Christ the true vine; how precious is the blood of that grape! such rare clusters grow there, that the angels themselves delight to taste of!

It is said of Augustine, he was much in these extempore meditations. A gracious heart, like the philosopher's magic stone, turns all into gold—he has heavenly meditations from earthly occurrences. The skilled chemist, when several metals are mingled together, can by his skill extract the gold and silver from the baser metals. Just so, a Christian, by a divine chemistry, can extract golden meditations from the various earthly objects he beholds! Indeed it argues a spiritual heart, to turn everything to a spiritual use; and we have Christ's own example for these occasional meditations, John 4:7-14. While he sat on Jacob's well, he presently meditates on that, and breaks forth into a most excellent discourse concerning the water of life. So much for occasional meditations.

2. Be exhorted to DELIBERATE meditations, which are the chief. Set some time apart every day, that you may in a serious and solemn manner converse with God in the mount: A godly man, is a man set apart, Psalm 4:3, as God sets him apart by election, so he sets him apart by meditation.

XIII. The fittest TIME for Meditation.

Question 1. What is the fittest time for meditation?

Answer. For the timing of it, it is rather hard to prescribe, because of men's various callings and employments. But if I may freely speak my thoughts, the morning is the fittest time for meditation. The best time to converse with God is, when we may be most in private, that is, before worldly concerns stand knocking as so many suitors at the door to be let in. The morning is, as it were, the cream of the day—let the cream be taken off, and let God have it. In the distilling of strong-water, the first water that is drawn from the still is more full of spirits, the second drawing is weaker; so the first meditations that are stilled from the mind in a morning, are the best, and we shall find them to be most full of life and spirits. The morning is the golden hour. God loved the first-fruits, Exod. 23:19. "The first of the first-fruits you shall bring into the house of the Lord." Let God have the first-fruits of the day; the first of our thoughts must be reserved for heaven. The student takes the morning for his study. The usurer gets up in the morning and looks over his books of account: a Christian must begin with God in the morning. David was with God before break of day, Psalm 119:147. "I rise before dawn and cry out for help; I put my hope in Your Word."

Question 2. But why the morning for meditation?

Answer 1. Because in the morning the mind is fittest for holy duties; a Christian is most himself then. What weary devotion will there be at night when a man is even tired out with the business of the day! He will be fitter to sleep, than to meditate. The morning is the queen of the day; then the imagination is quickest, the memory strongest, the spirits freshest, the body most refreshed, having restored its strength by sleep. It is a sure rule, then is the best time to serve God, when we find ourselves most in tune. In the morning the heart is like a violin—strung and put in tune, and then it makes the sweetest melody.

2. The morning thoughts stay longest with us the whole day afterwards. The wool takes the first dye best, and is not easily worn out. When the mind receives the impression of good thoughts in the morning, it holds this sacred dye the better; and like an ingrained color, it will not easily be lost. The heart keeps the relish of morning meditations, as a cup receives a tincture and savor of the wine which is first put into it; or as linen in a cedar chest—which keeps the scent a great while after. Perfume your mind with heavenly thoughts in the morning—and it will not lose its spiritual fragrancy! Wind up your heart towards heaven in the beginning of the day—and it will go the better all the day afterwards. It is with receiving thoughts into the mind, as it is with receiving guests into an inn—the first guests which come, will get the best rooms in the house; if others come afterwards, they get the worse rooms. Just so, when the mind entertains holy meditations for its morning-guests, if afterwards earthly thoughts come, they are put into some of the worst rooms—they lodge lowest in the affections. The best rooms are taken up in the morning, for Christ. He who loses his heart in the morning, in the world; will hardly find it again all the day after.

3. It is a part of that solemn respect and honor we give to God—to let him have the first thoughts of the day. We give people of quality, the best treatment—we let them take the first place. If we honor God (whose name is reverend and holy) we will let the thoughts of God take first place. When the world has the first of our thoughts, it is a sign the world lies uppermost, we love it most. The first thing a covetous man meditates on in the morning, is his money; a sign his gold lies nearest to his heart. O! Christians, let God have your morning meditations. He takes it in disdain, to have the world served before him. Suppose a king and a criminal were to dine in the same room, and to sit at two tables; if the criminal would have his food brought up, and be served first, the king might take it in high disdain, and look upon it as a contempt done to his person. When the world is served first, all our morning thoughts attending it; and the Lord shall be put off with the dregs of the day, when our thoughts begin to run low—is not this a contempt done to the God of glory!

4. Equity requires it. God deserves the first of our thoughts; some of his first thoughts were upon us; we had a being in his thoughts; before we had a being he thought upon us, Eph. 1:4. "Before the foundations of the world." Before we fell, he was thinking how to raise us. We had the morning of his thoughts. O! what thoughts of free grace, what thoughts of peace has he had towards us! We have taken up his thoughts from eternity; if we have had some of God's first thoughts, well may he have our first thoughts.

5. This is to imitate the pattern of the saints. Job rose early in the morning, and offered sacrifice, Job 1:5. David, when he awaked, was with God, Psalm 139:17, and indeed this is the way to have a morning blessing. "In the morning the dew fell," Exod. 16:13. The dew of a blessing falls early—now we are likeliest to have God's company. If you would meet with a friend, you go early in the morning before he be gone out. We read that the Holy Spirit came down upon the apostles, Acts 2:3, 4, and it was in the morning, as may be gathered from Peter's sermon, verse 15, it was but "the third hour of the day." The morning is the time for fruitfulness, "In the morning shall you make your seed to flourish," Isaiah 17:11. By morning meditation, we make the seed of grace to flourish.

I would not by this, wholly exclude EVENING meditation. Isaac went out to meditate in the eventide, Gen. 24:63. When business is over, and everything calm, it is good to take a turn with God in the evening. God had his evening sacrifice, as well as his morning, Ex. 29:39. As the cream at the top is sweet, so is the sugar at the bottom; in two cases, the evening meditation does well.

1. In case such has been the urgency of business, that you have time only for reading and prayer; then recompense the lack of the morning meditation, with evening meditation.

2. In case you find yourself more inclinable to good thoughts in the evening, for sometimes there is a greater impetus upon the heart, a greater aptitude and tuneableness of mind, dare not neglect meditation at such a time. Who knows but it may be a quenching the Spirit; do not drive this blessed dove from the ark of your soul. In these cases evening meditation is seasonable. But I say, if I may cast in my verdict, the morning is to be preferred; as the flower of the sun opens in the morning to take in the sweet beams of the sun, so open your soul in the morning to take in the sweet thoughts of God. So much for the timing of meditation.

XIV. How LONG Christians should meditate.

Question 2. But how long should I meditate?

Answer. If we consider how long the world has, it is fit that we give God at least one half hour every day. I shall only say this for a general rule—meditate so long until you find your heart grow warm in this duty.

If when a man is cold, you ask how long he should stand by the fire? Surely, until he be thoroughly warm, and made fit for his work. So, Christian, your heart is cold; never a day, no not the hottest day in summer—but your heart freezes; now stand at the fire of meditation until you find your affections warmed, and you are made fit for spiritual service. David mused until his heart waxed hot within him, Psalm 39:3. I will conclude this with that excellent saying of Bernard, "Lord, I will never come away from you—without you." Let this be a Christian's resolution—not to leave off his meditations of God until he finds something of God in him—some "moving of affections after God," Cant. 5:4. Some "flamings of love," Cant. 6:8.

XV. Concerning the USEFULNESS of Meditation.

Having answered these questions, I shall next show the benefit and usefulness of meditation. I know not any duty that brings in greater income and revenue than this. It is reported of Thales, that he left the affairs of state to become a contemplating philosopher. O! did we know the advantage which comes by this duty, we would often retire from the noise and hurry of the world, that we might give ourselves to meditation.

The benefit of meditation appears in seven particulars.

1. Meditation is an excellent means to profit by the Word. Reading may bring a truth into the head, meditation brings it into the heart! It is better to meditate on one sermon—than to hear five sermons. Many complain that they do not profit from sermons; this may be the chief reason—because they chew not the cud—they do not meditate on what they have heard. If an angel should come from heaven, and preach to men, nay, if Jesus Christ himself were their preacher, they would never profit without meditation. It is the settling of the milk that makes it turn to cream; and it is the settling of a truth in the mind, that makes it turn to spiritual nourishment. The bee sucks the flower, and then works it in the hive, and makes honey of it. The hearing of a truth preached is the sucking of a flower, there must be a working it in the hive of the heart by meditation, then it turns to honey. There is a disease in children called the rickets, when they have large heads—but their lower parts are small and thrive not. Many professors have the spiritual rickets, they have large heads, much knowledge—but yet they thrive not in godliness, their heart is faint, their feet feeble, they don't walk vigorously in the ways of God; and the cause of this disease is, the lack of meditation. Bible knowledge without meditation, makes us no better than devils! Satan is an angel of light, yet black enough.

2. Meditation makes the heart serious, and then it is ever best. Meditation ballasts the heart; when the ship is ballasted, it is not so soon overturned by the wind; and when the heart is ballasted with meditation, it is not so soon overturned with vanity. Some Christians have light hearts, Zeph. 3:4, "his prophets are light." A light Christian will be blown into any opinion or vice; you may blow a feather any way: there are many feathery Christians; the devil no sooner comes with a temptation but they are ready to take fire. But meditation makes the heart serious, and God says of a serious Christian, as David of Goliath's sword, "there is none like that, give it to me." Meditation consolidates a Christian; solid gold is best; the solid Christian is the only metal that will pass current with God. The more serious the heart grows, the more spiritual, and the more spiritual, the more it resembles the Father of spirits. When a man is serious he is fittest for employment. The serious Christian is fittest for service, and it is meditation which brings the heart into this blessed frame.

3. Meditation is the bellows of the affections. Meditation hatches good affections, as the hen hatches her young ones by sitting on them. We light affection at this fire of meditation, "while I was musing the fire burned," Psalm 39:3. David was meditating on mortality, and see how his heart was affected with it, verse 4, "Lord, remind me how brief my time on earth will be. Remind me that my days are numbered, and that my life is fleeing away." The reason our affections are so chill and cold in spiritual things, is, because we do not warm ourselves more at the fire of meditation. Illumination makes us shining lamps, meditation makes us burning lamps. What is it to know Christ by speculation, and not by affection? It is the proper work of meditation to excite and blow up holy affections. What sparkling of love in such a soul! When David had meditated on God's law, he could not choose it, but love it, Psalm 119:97. "O how love I your law! it is my meditation all the day." When the spouse had by meditation viewed those singular beauties in her beloved, white and ruddy, Cant. 5. she grew lovesick, verse 8. Galeatius Caraccialus, that famous Marquis of Vico, who had been much in the contemplation of Christ, breaks out into a holy pathos, "Let their money perish with them, who esteem all the gold in the world worth one hour's communion with Jesus Christ!"

4. Meditation fits for holy duties. The musician first puts his instrument in tune—and then he plays a song. Just so, meditation tunes the heart—and then it is fit for any holy service. As the sails to the ship, so is meditation to duty, it carries on the soul more swiftly.

1. Meditation fits for HEARING. When the ground is softened by meditation, now is a fit time for the seed of the Word to be sown.

2. Meditation fits for PRAYER. Prayer is the spiritual pulse of the soul, by which it beats strongly after God. There is no living without prayer; a man cannot live—unless he breathes; no more can the soul live—unless it breathes out its desires to God. Prayer ushers in mercy, and prayer sanctifies mercy, it makes mercy to be mercy, 1 Tim. 4:5. Prayer has power over God, Hos. 12:4. Prayer comes with letters of request to heaven. Prayer is the spiritual leech—which sucks the poison of sin out of the soul. What a blessed (shall I say duty or) privilege is prayer! Meditation is a help to prayer; Gerson calls it the nurse of prayer. Meditation is like oil to the lamp; the lamp of prayer will soon go out unless meditation feeds it. Meditation and prayer are like two turtles-doves—if you separate one, the other dies. A skillful angler observes the time and season when the fish bite best, and then he throws in his hook. Just so, when the heart is warmed by meditation, now is the best season to throw in the hook of prayer, and fish for mercy. After Isaac had been in the field meditating, he was fit for prayer when he came home. When the gun is full of powder, it is fittest to discharge. So when the mind is full of good thoughts, a Christian is fittest by prayer to discharge, now he sends up whole volleys of sighs and groans to heaven.

Meditation has a double benefit in it—it pours in, and pours out. First it pours good thoughts into the mind, and then it pours out those thoughts again into prayer. Meditation first furnishes with matter to pray, and then it furnishes with a heart to pray, Psalm 39:3. "I was musing," says David, and the very next words are a prayer, "Lord make me to know my end;" and Psalm 143:5, 6, "I muse on the works of your hands, I stretch forth my hands to you;" the musing of his head made way for the stretching forth of his hands in prayer. When Christ was upon the mount, then he prayed. Just so, when the soul is upon the mount of meditation, now it is in tune for prayer. Prayer is the child of meditation. Meditation leads the van, and prayer brings up the rear.

3. Meditation fits for HUMILIATION. When David had been contemplating the works of creation, their splendor, harmony, motion, influence—the plumes of pride fall off—and he begins to have self-abasing thoughts, Psalm 8:3, 4. "When I consider the heavens, the work of your fingers, the moon and stars which you have ordained—What is man that you are mindful of him!"

4. Meditation is a strong antidote against SIN. Most sin is committed for lack of meditation. Men often sin through ignorance. Would they be so brutishly sensual as they are, if they did seriously meditate upon what sin is? Would they take this viper in their hand—if they did but consider its sting? Sin puts a worm into conscience, a sting into death, and a fire into hell. Did men meditate on this—that after all their dainty dishes, death will bring in the reckoning, and they must pay the reckoning in hell—they would say as David in another sense, "let me not eat of their dainties," Psalm 141:4. The devil's apple has a bitter core in it. Did men think of this—surely it would put them into a cold sweat, and be as the angel's drawn sword to affright them! Meditation is a golden shield to beat back sin! When Joseph's mistress tempted him to wickedness, meditation did preserve him, "How can I do this great wickedness and sin against God?" Meditation makes the heart like wet tinder—it will not take the devil's fire!

5. Meditation is a cure of COVETOUSNESS. The covetous man is an idolater, Col. 3:5. Though he will not bow down to an idol, yet he worships engraved images in his coins. Now meditation is an excellent means to lessen our esteem of the world. Great things seem little to him who stands high; if he could live among the stars—the earth would seem as nothing. To a Christian who stands high upon the pinnacle of meditation—how do all worldly things disappear, and seem as nothing to him! He does not see in them, what men of the world see. He is gotten into his tower, and heaven is his prospect. What is said of God, "He dwells on high, he humbles himself to behold the things done on the earth," Psalm 113:6, I may allude to with reverence. The Christian who dwells on high by meditation, accounts it an abasing of himself, to look down upon the earth, and behold the things done in this lower region. Paul, whose meditations were sublime and seraphic, looked at things which were not seen, 2 Cor. 4 ult. How did he trample upon the world, how did he scorn it? "I am crucified to the world," Gal. 6:14, as if he had said, "it is too much below me, to mind it!" He who is catching at a crown, will not fish for minnows. A Christian who is elevated by holy meditation, will not set his heart where his feet should be—upon the earth.

6. Holy meditation banishes vain and sinful thoughts. It purges the imagination, "How long shall vain thoughts lodge within you," Jer. 4:14. The mind is the shop where sin is first framed. Sin begins at the thoughts. The thoughts are the first plotters and contrivers of evil. The mind and imagination are the stage where sin is first acted. The malicious man acts over sin in his thoughts, he contemplates revenge. The impure person acts over immorality in his thoughts, he contemplates lust. The Lord humbles us for our contemplative wickedness, Proverbs 30:32. "If you have thought evil, lay your hand upon your mouth." How much sin do men commit in the chamber of their imagination?

Meditating in God's law would be a good means to banish these sinful thoughts. If David had carried the book of the law about him, and meditated in it, he would not have looked on Bathsheba with a lascivious eye, 2 Sam. 2:11. Holy meditation would have quenched that wildfire of lust. The Word of God is pure, Psalm 119:140, not only subjectively—but effectively. It is not only pure in itself—but it makes them pure who meditate in it. Christ whipped the buyers and sellers out of the temple, John 2:15. Holy meditation would whip out idle and vagrant thoughts, and not allow them to lodge in the mind. What is the reason the angels in heaven have not one vain thought? They have a sight of God, their eye is never off him. If the eye of the soul were fixed on God by meditation, how would vain impure thoughts vanish! As when that woman was in the tower, and Abimelech came near to the tower to have entered, but she threw a mill-stone out of the tower upon him, and killed him, Judg, 9:52. Just so, when we have gotten into the high tower of meditation, and sinful thoughts would come near to enter, we may from this tower throw a millstone upon them, and destroy them. And thus you have seen the benefit of meditation.

XVI. The EXCELLENCY of Meditation.

Aristotle places felicity, in the contemplation of the mind. Meditation is highly commended by Augustine, Chrysostom, and Cyprian—as the nursery of piety. Hierom calls it his Paradise. With what words shall I set it forth? Other duties have done excellently—but "you excel them all." Meditation is a friend to all the graces, it helps to water the plantation. I may call it in Basil's expression, the treasury where all the graces are locked up; and with Theophylact, the very gate and portal by which we enter into glory. By meditation the spirits are raised and heightened to a kind of angelic frame. Meditation sweetly puts us in heaven, before we arrive there. Meditation brings God and the soul together, 1 John 3:2.

Meditation is the saints' looking glass, by which they see things invisible. Meditation is the golden ladder by which they ascend to paradise. Meditation is the spy they send abroad to search the land of promise, and it brings a cluster of the grapes of Eshcol with it. Meditation is the dove they send out, and it brings an olive branch of peace in its mouth. But who can tell how sweet honey is, save they that taste it? The excellency of meditation I leave to experienced Christians, who will say the comfort of it may be better felt than expressed.

To excite all to this so useful, excellent (I had almost said angelic) duty, let me lay down some divine motives to meditation; and how glad would I be, if I might revive this duty among Christians.

XVII. Divine MOTIVES to Meditation.

1. Meditation manifests what a man really is. By this he may take a measure of his heart, whether it be good or bad. Proverbs 23:7, "For as he thinks in his heart—so he is." As the meditation is—such is the man. Meditation is the touchstone of a Christian, it shows what metal he is made of. Meditation is a spiritual index. The index shows what is in the book—so meditation shows what is in the heart. If all a man's meditations are how he may get power against sin, how he may grow in grace, how he may have more communion with God; this shows what is in his heart—the frame of his heart is spiritual. By the beating of this pulse, judge of the health of your soul. It is made the character of a godly man—that he fears God, "and thinks on his name," Mal. 3:17. As are the thoughts—such is the heart.

But the thoughts of the ungodly are taken up with pride and lust. "Their thoughts are thoughts of iniquity," Isa, 59:7. When vain sinful thoughts come, ungodly men make much of them, they make room for them, they shall eat and lodge with them. But if a good thought happens to come into their mind, it is soon turned out of doors, as an unwelcome guest; this argues much unsoundness of heart. Let this provoke to holy meditation.

2. The thoughts of God, as they bring delight with them—so they leave peace behind them. Those are the best hours which are spent with God. Conscience, as the bee, gives honey. It will not grieve us when we come to die—that we have spent our time in holy soliloquies and meditations. But what honor will the sinner have, when he shall ask conscience the question as Joram did Jehu, 2 Kings 9:22, "Is it peace, conscience, is it peace?" And conscience shall say as Jehu, "What peace, as long as the whoredoms of your mother Jezebel, and her witchcrafts are so many?" Oh how sad will it be with a man at such a time? Christians, as you desire peace, "meditate in God's law day and night."

This duty of meditation being neglected, the heart will run wild, it will not be a vineyard—but a wilderness.

3. Meditation keeps the heart in a good spiritual health. It plucks up the weeds of sin, it prunes the wasteful branches, it waters the flowers of grace, it sweeps all the walks in the heart, that Christ may walk there with delight. For lack of holy meditation, the heart lies like the sluggard's field, Proverbs 24:31, all overgrown with thorns and briars—with unclean, earthly thoughts. It is rather the devil's hog stye, than Christ's garden. It is like a house fallen to ruin, fit only for unclean spirits to inhabit.

4. The fruitlessness of all worldly meditations. One man lays out his thoughts about laying up money; his meditations are how to raise himself in the world, and when he has arrived at an estate, often God blows upon it, Hag. 1:9. His care is for his child, and perhaps God takes it away, or if it lives, it proves a cross. Another meditates how to satisfy his ambition, "Honor me before the people," 1 Sam. 15:30. Alas, what is honor—but a meteor in the air; a torch lighted by the breath of people, with the least puff blown out! How many live to see their names buried before them? When this sun is in its meridian splendor—it soon sets in a cloud.

Thus fruitless are those meditations which do not center upon God. It is but to carry dust against the wind. But especially at death; then a man sees all those thoughts which were not spent upon God, to be fruitless, Psalm 146:4. "In that very day his thoughts perish." I may allude to it in this sense—all worldly, vain thoughts, in that day of death perish, and come to nothing! What good will the whole globe of the world do at such a time? Those who have reveled out their thoughts in impertinences, will but be the more disquieted; it will cut them to the heart, to think how they have spun a fool's thread!

A Scythian captain having, for a draught of water, yielded up the city, cried out, "What have I lost!" So will it be with that man when he comes to die, who has spent all his meditations upon the world; he will say, "What have I lost! I have lost heaven, I have betrayed my soul!" And should not the consideration of this fix our minds upon the thoughts of God and glory? All other meditations are fruitless; like a piece of ground which has much cost laid out upon it—but it yields no crop.

5. Holy meditation is never lost. God has a pen to write down all our good thoughts, Mal. 3:5. "A book of remembrance was written for those who thought upon his name." God has all our meditations written in his book. God pens our closet devotion.

6. See the blessedness affixed to the meditating Christian. "Blessed is the man who does not walk in the counsel of the wicked or stand in the way of sinners or sit in the seat of mockers. But his delight is in the law of the Lord, and on his law he meditates day and night." Psalm 1:1-2. Say not it is hard to meditate. It brings much blessedness. Lycurgus could draw the Lacedemonians to do anything, by giving them rewards. If ungodly men can meditate with delight on that which will make them cursed; shall not we meditate on that which will make us blessed? nay, in the Hebrew it is in the plural, blessednesses, we shall have one blessedness upon another.

7. Delightful meditation in God's law is the best way for a man to prosper in his estate. Josh. 1:8. "This book of the law shall not depart out of your mouth—but you shall meditate therein; for then shall you make your way prosperous." I leave this to their consideration who are desirous to thrive in the world; and let this serve for a motive to meditation.

The next thing remaining, is to lay down some rules about meditation.

XVIII. RULES concerning Meditation.

Rule 1. When you go to meditate—be very SERIOUS in the work. Let there be a deep impression upon your soul. That you may be serious in meditation, do these two things:

1. Get yourself into a posture of holy reverence. Over-awe your heart with the thoughts of God, and the incomprehensibleness of his Majesty. When you are at the work of meditation, remember you are now to deal with GOD. If an angel from heaven did appoint to meet you at such an hour, would you not prepare yourself with all seriousness and solemnity, to meet him? Behold—a greater than an angel is here; the God of glory is present! He has an eye upon you, he sees the state of your heart when you are alone. Think with yourself, O Christian, when you are going to meditate—that you are now to deal with him in private—before whom the angels adore, and the devils tremble! Think with yourself, that you are now in his presence before whom you must shortly stand and all the world with you—to receive their everlasting sentence. You must die, and how soon you know not; from the closet to the tribunal.

2. That your heart may be serious in meditation, labor to possess your thoughts with the solemnity and greatness of the work you are now going about. As David said concerning his building a house for God—the work is great, 1 Chron. 29:1. So it may be said of meditation—the work is great, and we had need gather and rally together all the powers of the soul to the work! If you were to set about a work wherein your life was concerned, how serious would you be in the thoughts of it? In the business of meditation, your soul is concerned; eternity depends upon it! If you neglect it, or are slight in it—it will have eternal consequences. If Archimedes was so serious in drawing his mathematical line, that he minded not the sacking of the city; O how serious should a Christian be when he is drawing a line for eternity! When you are going to meditate, you are going to the greatest work in the world!

Rule. 2. READ before you meditate. "Do not let this Book of the Law depart from your mouth; meditate on it day and night, so that you may be careful to do everything written in it. Then you will be prosperous and successful." Joshua 1:8. Read before you meditate. The Law must be in Joshua's mouth; he was first to read--and then meditate.

"Give attendance to reading," 1 Timothy 4:13. Then it follows, "meditate on these things," verse 15. Reading furnishes the mind with matter. Reading is the oil which feeds the lamp of meditation. Reading helps to rectify meditation. Augustine well says that, "meditation without reading will be erroneous." Naturally, the mind is defiled, and will be minting thoughts; and how many untruths does it mint! Therefore first read in the book of the Law—and then meditate! Be sure your meditations are grounded upon Scripture.

There is a strange Utopia in the imaginations of some men; they take those for true principles, which are false; and if they mistake their principles they must needs be wrong in their meditations. Thus the mind having laid in wrong principles--the meditation must be erroneous, and a man at last goes to hell upon a mistake! Therefore be sure you read before you meditate--that you may say, "it is written!" Meditate on nothing but what you believe to be a truth; believe nothing to be a truth, but what can show its letters of credence from the Word.

Observe this rule--let reading usher in meditation. Reading without meditation—is unfruitful! Meditation without reading—is dangerous!

Rule 3. Do not multiply the subjects of meditation. That is, meditate not on too many things at once; like the bird that hops from one branch to another, and stays in no one place. Single out rather some one topic at a time, which you will meditate upon. Too much variety distracts. One truth driven home by meditation, will most greatly affect the heart! A man that is to shoot, sets up one target which he aims at to hit. When you are to shoot your mind above the world by meditation, set one thing before you to hit! If you are to meditate on the passion of Christ, let that take up all thoughts! If you are to meditate upon death, confine your thoughts to that. One subject at a time is enough. Martha while she was cumbered about many things, neglected the one needful thing; so while our meditations are taken up about many things, we lose that one thing which should affect our hearts, and do us more good. Drive but one wedge of meditation at a time—but be sure you drive it home to the heart. Those who aim at a whole flock of birds hit none. Several medicines taken together, the one hinders the virtue of the other; whereas a single medicine might do good.

Rule 4. To meditation, join EXAMINATION. When you have been meditating on any spiritual subject, put an enquiry to your soul, and though it is short, let it be serious. "O my soul, is it thus with you—or not?" When you have been meditating about the fear of God—that it is the "beginning of wisdom"—make an enquiry, "O my soul, is this fear planted in your heart? You are almost come to the end of your days, are you yet come to the beginning of wisdom?" When you have been meditating on Christ, his virtues, his privileges, make an enquiry, "O my soul, do you love him who is so lovely; and are you ingrafted into him? Are you a living branch of this living vine?" When you have been meditating upon the graces of the Spirit, make an enquiry, "O my soul, are you adorned as the bride of Christ with this chain of pearl? Have you your certificate for heaven ready? Will my graces be to seek, when I should have them to show?" Thus should a Christian in his retirements, parley often with his heart.

For lack of this examination, meditation evaporates and comes to nothing. For lack of examination while in meditation, many are strangers to their own hearts; though they live known to others, they die unknown to themselves. Meditation is like a telescope by which we contemplate heavenly objects; but self-examination is like a looking glass by which we see into our own souls, and can judge how it is with us. Meditation joined with examination, is like the sun on the dial, which shows how the day goes, it shows us how our hearts stand affected to spiritual things.

Rule 5. Seal up meditation with PRAYER. Pray over your meditations. Prayer sanctifies everything; without prayer they are but unhallowed meditations. Prayer fastens meditation upon the soul. Prayer is a tying a knot at the end of meditation—so that it does not slip. Pray that God will keep those holy meditations in your mind forever, that the savor of them may abide upon your hearts, 1 Chron. 29:18. "O Lord, keep this desire in the hearts of your people forever, and keep their hearts loyal to you." So let us pray, that when we have been musing on heavenly things, and our hearts have waxed hot within us, we may not cool into a sinful tepidness and lukewarmness—but that our affections may be as the lamp of the sanctuary—always burning.

Rule 6. The last rule is, let meditation be reduced to PRACTICE. Live out your meditation. "Do not let this Book of the Law depart from your mouth; meditate on it day and night, so that you may be careful to do everything written in it. Then you will be prosperous and successful." Joshua 1:8. Meditation and practice, like two sisters, must go hand in hand. Cassian says, that "the contemplative life cannot be perfected without the practice." We read that the angels had wings, and hands under their wings, Ezek. 1:8. It may be an emblem of this truth; Christians must not only fly upon the wing of meditation—but they must be active in obedience, they must have hands under their wings! The end of meditation is action. We must not only meditate in God's law—but walk in his law, Deut. 28:9. Without this, we are like those Gnostics, who had much knowledge—but were licentious in their lives. Christians must be like the sun, which does not only send forth heat—but goes its circuit round the world. It is not enough that the affections are heated by meditation—but we must go our circuit too, that is, move regularly in the sphere of obedience. After warming at the fire of meditation, we must be fitter for work. Meditation is the life of piety; and practice is the life of meditation. It is said in the honor of Gregory Nazianzen, that he lived out his own sermons. So a godly Christian must live out his own meditations. For instance:

1. When you have been meditating on sin, which, for its bitterness, is compared to grapes of gall; for its damnableness to poison of asps, and you begin to burn in a holy indignation against sin—now put your meditations in practice—give sin a bill of divorce, Job 11:14. "If iniquity is in your hand, put it far away, and let not wickedness dwell in your tabernacles."

2. When you have been meditating on the graces of the Spirit, let the verdure and luster of these graces be seen in you. Live these graces. Meditate, "that you may observe and do." It was Paul's counsel to Timothy, "Exercise yourself to godliness." Meditation and practice are like a pair of compasses, the one part of the compass fixes upon the center, and the other part goes round the circumference. Just so, a Christian by meditation fixes upon God as the center, and by practice goes around the circumference of the commandments.

A man who has let his thoughts run out upon riches, will not only have them in the notion—but will endeavor to get riches. Let your meditation be practical. When you have been meditating upon a promise, live upon a promise. When you have been meditating on a good conscience, never leave until you can say as Paul, "Herein I exercise myself, to have a good conscience," Acts 24:16. Beloved, here lies the very essence of true religion.

That this rule may be well observed, consider,

1. It is only the practical part of religion, which will make a man blessed. Meditation is a beautiful flower—but Rachel said to her husband: "Give me children or I die," Gen. 30:1. So, If meditation is barren, and does not bring forth the child of obedience—it will die and come to nothing!

2. If when you have meditated in God's law, you do not obey his law, you will come short of those who have come short of heaven. It is said of Herod, Mark 6:20, "He did many things;" he was in many things a practicer of John's ministry. Those who meditate in God's law, and do not practice it, are not so good as Herod. Nay, they are no better than the devil; he knows much—but still he is a devil.

3. Meditation without practice will increase a man's condemnation. If a father writes a letter to his son, and the son shall read over this letter, and study it—yet not do as his father writes, this would be an aggravation of his fault, and would but provoke his father the more against him. Thus when we have meditated upon the evil of sin, and the beauty of holiness—yet we do not eschew the one, nor espouse the other, it will but incense the divine Majesty so much the more against us, and we shall "be beaten with many stripes."

The Great Gain of Godliness

By Thomas Watson

Preface

Part I

The Character of the Godly

Holding Fast in Evil Days
The Godly and the Fear of God
Reasons to Fear God
The Excellence of the Fear of God
Is the Fear of God in our Hearts?
The Godly Should Speak of God
The Godly Should Meditate on God's Name

Part II

The Good Effects of Godliness

God Records the Piety of His People
God Rewards the Piety of His People
God Rewards His Piety by Owning Them
God Rewards His People by Honouring Them
God Rewards His People by Sparing Them
The Righteous and the Wicked Discerned
A Consolation in Affliction

Christian Reader,
"Of making many books there is no end, and much study wearies the body." Ecclesiastes 12:12. Books are the "children of the brain". In this writing age, when they are brought forth ad nauseam, I intended that my pen should have been silent—but the variety and weightiness of this subject, as also the desire of some friends, did prevail with me to publish it. The main design of this excellent Scripture, is to encourage solid piety, and confute the atheists of the world, who imagine there is no gain in godliness. It was the speech of King Saul to his servants, "Will the son of Jesse give every one of you fields and vineyards?" (1 Samuel 22:7). Will the world or men's lusts give them such noble recompenses of reward—as God bestows upon his followers! Surely, it is holiness which carries away the garland!

As for this treatise, it comes abroad in a plain dress: truth like a diamond—shines brightest in its native luster! Paul did not come to the Corinthians with excellency of speech, or the pride of oratory —his study was not to court—but convert. It is an unhappiness that, in these luxuriant times, religion should for the most part run either into notion or ceremony; the spirits of true religion are evaporated. When knowledge is turned into soul food, and digested into practice—then it is saving. That God would accompany these few imperfect lines with the operation and benediction of his Holy Spirit, and make them edifying—is the prayer of him who is

Yours in all Christian service,

Thomas Watson, London, November 22, 1681

"Then those who feared the Lord talked with each other, and the Lord listened and heard. A scroll of remembrance was written in His presence concerning those who feared the Lord and thought upon His name. "They will be mine," says the Lord Almighty, "in the day when I make up My jewels! I will spare them, just as in compassion a man spares his son who serves him. And you will again see the distinction between the righteous and the wicked, between those who serve God and those who do not." Malachi 3:16-18

The "scripture of truth" is the ground of faith. This portion of Scripture which now presents itself to our view, has its sacred elegancies, and is all glorious within. It was composed by Malachi, whose name means "messenger". He came as an ambassador from the God of heaven. This prophet was so famous that Origen and others injudiciously supposed him to be an angel. He lived after the building of the second temple, and was contemporary with Haggai and Zechariah.

This blessed prophet lifted up his voice like a trumpet, and told the Jewish nation of their sins. He was the last trumpet that sounded in the Old Testament. In the words of the text are these parts:

Part I. The character of the Godly

1. In general, they were fearers of God: "those who feared the Lord."

2. In particular—

a. They spoke often one to another.

b. They thought upon God's Name.

Part II. The Great Gain of their Godliness

1. The Lord regarded it—"the Lord listened and heard."

2. The Lord recorded it—"a book of remembrance was written.

3. The Lord rewarded it. This reward consisted in three things:

a. God's owning them: "They will be mine."

b. God's honoring them: "In the day when I make up my jewels."

c. God's sparing them: "I will spare them."

Before I come to the several parts distinctly, note the connective word standing at the beginning of the text which may not be omitted, namely, the word THEN. "Then those who feared the Lord talked with each other . . ." Then, that is, after Israel's return from the Babylonian captivity; then, when the major part of the people grew corrupt, and came out of the furnace worse than they went in! In this bad juncture of time, then those who feared the Lord spoke often one to another.

Hence observe—that the profaneness of the times should not slacken our zeal—but heighten it. The looser others are—the stricter we should be. In those degenerate times when men were arrived at the peak and height of impudence, and dared to speak treason against heaven—then those who feared the Lord spoke often one to another. When others were plaintiffs—these were defendants; when others spoke against God—these spoke for God.

In Noah's days all flesh had corrupted itself (the old world was drowned in sin—before it was drowned in water). Now at this time, Noah was perfect in his generation, and Noah walked with God (Gen. 6:9). He was the phoenix of his age. Athanasius stood up in the defense of the truth when the world had turned Arian. The more outrageous others are in sin—the more courageous we should be for truth! When the atheists said, "It is vain to serve God," then those who feared the Lord spoke often one to another.

Why should we be holiest in evil times?

1. Because of the divine injunction. God charges us to be singular (Matt. 5:47), to be circumspect (Eph. 5:15), to be separate from idolaters (2 Cor. 6:17), to shine as lights in the dark world (Phil. 2:15). He forbids us to join together with sinners, or do as they do. The way to hell is a well-trodden road, and the Lord calls to us to turn out of the road: "You shall not follow a multitude to do evil" (Exod. 23:2). This is sufficient reason to keep ourselves pure in a time of common infection. As God's Word is our rule—so his will is our warrant.

2. To be holiest in evil times, is an indication of the truth of grace. To profess religion when the times favor it, is no great matter. Almost all will court the Gospel Queen when she is hung with jewels. But to own the ways of God when they are decried and maligned, to love a persecuted truth—this evidences a vital principle of goodness. Dead fish swim down the stream—living fish swim against it. To swim against the common stream of evil, shows grace to be alive. The prophet Elijah continuing zealous for the Lord Almighty, when they had dug down God's altars—showed his heart and lips had been touched with a coal from the altar.

Use 1. See hence how unworthy they are of the name of Christians, who use sinful compliance, and cut the garment of their religion according to the mode and fashion of the times. They do not consult what is best—but what is safest. Complying spirits can truckle to the desires of others; they can bow either to the East or to the West; they prefer a whole skin before a pure conscience. They can, with the planet Mercury, vary their motion; they can, as the mariner, shift their sail with every wind and, as the mongrel Israelites, speak the language of both Canaan and Ashdod. These are like the Samaritans of whom Josephus says, when the Jews flourished they pretended to he akin to them—but when the Jews were persecuted, they disclaimed kindred with them. The old serpent has taught men crooked windings, and to be for that religion which does not have truth on its side—but worldly power.

Use 2. Let us keep up the vigor of our zeal, in degenerate times. We should by a holy contrariness—burn hotter in a frozen age. We live in the dregs of time; sin is grown common and impudent. It is excellent to walk contrary to the world, "Do not conform any longer to the pattern of this world!" (Romans 12:2). Let us be as lilies and roses among the briars. Sin is never the better, because it is in fashion! Nor will this plea hold at the last day—that we did as the most did. God will say, Seeing you sinned with the multitude—you shall go to hell with the multitude! Oh, let us keep pure among the dregs; let us be like fish that retain their freshness in salt waters; and as that lamp which shone in the smoking furnace (Gen. 15:17).

1. Consider—To be holy in times of general defection, is that with which God is greatly pleased. The Lord was much delighted with the holy conferences and dialogues of these saints in the text. When others were inveighing against God, that there should be a remnant of holy souls speaking of glory and the life to come—their words were music in God's ears!

2. Consider—To keep up a spirit in holiness in an adulterous generation is a Christian's honor. This was the glory of the church of Pergamum, that she held fast Christ's name—even where Satan's seat was (Rev. 2:13). The impiety of the times, is a foil to set off grace all the more, and give it a greater luster. Then a Christian is most lovely, when he is (as Ambrose says) like the cypress, which keeps its verdure and freshness in the winter season. "Mark the perfect man, and behold the upright" (Psalm 37:37). An upright man is always worth beholding—but then he is most to be admired when like a bright star, he shines in the dark, and having lost all, he holds fast his integrity.

3. Consider—To be godly in a profligate age does much to animate weak beginners; it strengthens feeble knees (Isaiah 35:3) and shores up those temples of the Holy Spirit which are ready to fall. One man's zeal is a burning torch for others to catch fire at. How did the constancy of the martyrs inflame the love of many to the truth! Though only Christ's blood saves—yet the blood of martyrs may strengthen. Paul's prison chain made converts in Nero's court, two of whom were afterwards martyrs, as history relates. Mr. Bradford's holy advice and example, so confirmed Bishop Ferrar, that he would not touch the Roman pollution.

4. Consider—How sad will it be for professors to fall off from their former profession, and espouse a novel religion. Julian bathed himself in the blood of beasts offered in sacrifice to the heathen gods, and so as much as lay in him washed off his former baptism. In the time of Julius Caesar this astonishing thing happened: after a plentiful vintage, wild grapes appeared upon their vines, which was looked upon as an ominous sign. When men seemed to bring forth the fruits of righteousness, and afterwards bring forth the wild grapes of impiety—it is a sad omen and prognostic of their ruin! "For it had been better for them not to have known the way of righteousness, than after they have known it, to turn from the holy commandment (2 Pet. 2:21). Let all this make us maintain the power of holiness in the worst times. Though others wonder we do not sin after the rate that they do—yet remember, it is better to go to heaven with a few than to hell in the crowd. "Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it." Matthew 7:13-14.

Question: How may we keep up the briskness and fervor of grace, in times of apostasy?

Answer 1. Let us beware of having our hearts too much linked to the world. The world damps zeal—as earth chokes the fire. We are bid to love our enemies; but the world is such an enemy as we must not love, "Do not love the world or anything in the world." (1 John 2:15). The world bewitches with her blandishments, and kills with her silver darts! He who is a Demas—will be a Judas! A lover of the world will, for a piece of money, betray a holy cause, and make shipwreck of a good conscience.

Answer 2. Let us be volunteers in piety; that is, choose God's service; "I have chosen the way of truth" (Psalm 119:30). It is one thing to be good, with a holy end in view. Hypocrites are good only out of worldly design. They embrace the gospel for secular advantage, and these will in time, fall away. It is fabled that the Chelidonian stone keeps its virtue no longer than it is enclosed in gold; take it out of the gold, and it loses its virtue. False hearts are good no longer than they are enclosed in golden prosperity; take them out of the gold and they lose all their seeming goodness. But if we would retain our sanctity in backsliding times we must serve God purely out of choice. He who is godly out of choice, loves holiness for its beauty, and adheres to the gospel, when all the jewels of preferment are pulled off.

Answer 3. Let us be inlaid with sincerity. If a piece of timber begins to bend, it is because it is not sound. Why do any bend and comply against their conscience—but because their hearts are not sound. "Their hearts were insincere toward Him, and they were unfaithful to His covenant." (Psalm 78:37). Sincerity causes stability. When the apostle exhorts to stand fast in the evil day, among the rest of the Christian armor, he bids them put on the belt of truth, "Stand firm then, with the belt of truth buckled around your waist." (Eph. 6:14). The belt of truth is nothing else but sincerity.

Answer 4. Let us get love to Christ. Love is a holy fuel. It fires the affections, steels the courage, and carries a Christian above the love of life, and the fear of death. Many waters cannot quench love (Song of Solomon 8:7). Love made Christ suffer for us. If anyone asks what Christ died of, it may be answered, "He died of love!" If we love Christ—we will own him in the worst times, and be like that virgin of whom Basil speaks who, not accepting deliverance upon sinful terms, cried out, "Let life and money go! Welcome Christ!"

Answer 5. If we would keep up the sprightly vigor of grace in evil times, let us harden our hearts against the taunts and reproaches of the wicked. David was the song of the drunkards (Psalm 69:12). A Christian is never the worse for reproach. The stars are not the less glorious, though they have ugly names given them, the Bear, the Dragon, etc. Reproaches are but splinters of the cross. How will he endure the stake—who cannot bear a scoff? Reproaches for Christ, are ensigns of honor, and badges of adoption (1 Peter 4:14). Let Christians bind these reproaches, as a crown about their head. Better have men reproach you for being godly—than have God damn you for being wicked! Be not laughed out of your religion. If a lame man laughs at you for walking upright—will you therefore limp?

Answer 6. If we would keep up the vigor of devotion during evil times, let us beg God for confirming grace. Habitual grace may flag; Peter had habitual grace—yet was foiled; he lost a single battle, though not the victory. We need exciting, assisting, sustaining grace; not only grace in us—but grace with us (1 Cor. 15:10). Sustaining grace (which is a fresh gale of the Spirit) will carry us undauntedly through the world's blustering storms. Thus shall we be able to keep up our heroic zeal in corrupt times, and be as Mount Zion—which cannot be moved.

Part I. The character of the Godly

Having done with the frontispiece of the text, I begin, in the first place, with the character in general of the godly: they are fearers of God, "Those who feared the Lord". What fear is meant here? Considered negatively:

1. It is not meant of a natural fear, which is a tremor or palpitation of heart, occasioned by the approach of some imminent danger. "They are afraid of dangers on the road" (Eccles. 12:5).

2. It is not meant of a sinful fear, which is twofold:

A superstitious fear. A black cat crossing the path, is by some more dreaded than a harlot lying in the bed.

A carnal fear. This is the fever of the soul which sets it a shaking. He who is timorous, will be treacherous; he will decoy his friend, and deny his God. Three times in one chapter Christ cautions us against the fear of men, (Matthew 10:26-31). Aristotle says that the reason why the chameleon turns into so many colors, is through excessive fear. Fear makes men change their religion as the chameleon does her colors!

A carnal fear is EXCRUCIATING, "fear has torment in it." (1 John 4:18).The Greek word for torment is sometimes put for hell (Matt. 25:46). Fear has hell in it.

A carnal fear is PERNICIOUS. It indisposes for duty. The disciples, under the power of fear, were fitter to flee than to pray, (Matthew 26:56), and it puts men upon sinful means to save themselves: "The fear of man brings a snare!" (Proverbs 29:25). What made Peter deny Christ, and Origen sprinkle incense before the idol—but fear?

Considered positively, the fear meant in the text is a divine fear, which is the reverencing and adoring of God's holiness, and the setting of ourselves always under his sacred inspection. The infinite distance between God and us causes this fear.

When God's glory began to shine out upon the Mount, Moses said, "I exceedingly fear and quake!" (Heb. 12:21). Such as approach God's presence with light feathery hearts, and worship him in a crude, careless manner—have none of this fear.

"Those who feared the Lord". In the words are two parts.

1. The Act—fear.

2. The Object—the Lord.

"Those who feared the Lord". The fear of God is the sum of all true true religion. "Now all has been heard; here is the conclusion of the matter: Fear God and keep his commandments, for this is the whole duty of man. (Ecclesiastes 12:13 ). Fear is the leading grace, the first seed which God sows in the heart. When a Christian can say little of faith, and perhaps nothing of assurance, yet he dares not deny that he fears God (Neh. 1:11). God is so great—that the Christian is afraid of displeasing him; and so good—that he is afraid of losing him.

Doctrine: It is an indispensable duty incumbent on Christians, to be fearers of God. "Fear God!" (Eccles. 5:7). "That you may fear the glorious and awesome name of the Lord your God!" (Deut. 28:58). This fear of God, is the very foundation of a saint. One can no more act as a Christian without the fear of God—than he can act as a man without reason. This holy fear is the fixed temper and complexion of the soul; this fear is not servile—but filial. There is a difference between fearing God, and being afraid of God. The godly fear God as a child does his father; the wicked are afraid of God as the prisoner is of the judge! This divine fear will appear admirable if you consider how it is mixed and interwoven with several of the graces.

1. The fear of God is mixed with LOVE (Psalm 145:19, 20)

The chaste spouse fears to displease her husband, because she loves him. There is a necessity that fear and love should be in conjunction. Love is as the sails to make swift the soul's motion; and fear is as the ballast to keep it steady in true religion. Love will be apt to grow wanton, unless it is counter-balanced with fear.

2. The fear of God is mixed with FAITH. "By faith Noah, moved with holy fear, prepared an ark" (Hebrews 11:7). When the soul looks either to God's holiness, or its own sinfulness—it fears. But it is a fear mixed with faith in Christ's merits; the soul trembles—yet trusts. Like a ship which lies at anchor, though it shakes with the wind, yet it is fixed at anchor. God in great wisdom couples these two graces of faith and fear. Fear preserves seriousness, faith preserves cheerfulness. Fear is as lead to the net—to keep a Christian from floating in presumption; and faith is as cork to the net—to keep him from sinking in despair.

3. The fear of God is mixed with PRUDENCE. He who fears God has the serpent's eye in the dove's head. He foresees and avoids those rocks upon which others run. "A prudent man sees danger and takes refuge, but the simple keep going and suffer for it." (Proverbs 22:3). Though divine fear does not make a person cowardly—it makes him cautious.

4. The fear of God is mixed with HOPE. "The eyes of the Lord are on those who fear him, on those whose hope is in his unfailing love" (Psalm 33:18). One would think that fear would destroy hope—but it nourishes it. Fear is to hope, as the oil to the lamp—it keeps it burning. The more we fear God's justice—the more we may hope in his mercy. Indeed, such as have no fear of God do sometimes hope—but it is not "good hope through grace" (2 Thess. 5:26). Sinners pretend to have the "helmet of hope" (1 Thess. 5:8)—but lack the "breastplate of righteousness" (Eph. 6:14).

5. The fear of God is mixed with INDUSTRY. "Noah, moved with holy fear, prepared an ark" (Hebrews 11:7). There is a carnal fear, which represents God as a severe Judge. This takes the soul off from duty, "I was afraid and went out and hid your talent in the ground" (Matthew 25:25).

But there is also a fear of diligence. A Christian fears—and prays; fears—and repents. Fear quickens industry. The spouse, fearing lest the bridegroom should come before she is dressed, hastens and puts on her jewels, that she may be ready to meet him. Fear causes a watchful eye—and a working hand. Fear banishes sloth out of its diocese. "The greatest labor in true religion," says holy fear, "is far less than the least pain the damned feel in hell." There is no greater spur in the heavenly race—than the fear of God.

The REASONS enforcing this holy fear of God, include the following:

1. God's eye is always upon us. He who is under the eye of his earthly prince, will he careful of doing anything which would offend him. "Does He not see my ways and number all my steps?" (Job 31:4). God sees in the dark: "Even the darkness is not dark to You. The night shines like the day; darkness and light are alike to You" (Psalm 139:12). The night is no curtain, the clouds are no canopy—to hinder or intercept God's sight. God sees the heart. An earthly judge can judge of the fact—but God judges of the heart. "I, the Lord, examine the mind, I test the heart!" (Jeremiah 17:10). He is like Ezekiel's wheels, "full of eyes." God is all eye! Should not this make us walk with fear and circumspection? We cannot sin—but our judge looks on!

2. God interprets our not fearing of Him—as a slighting of Him. As not to praise God is to wrong him—so not to fear God is to slight him. Of all things, a person can least endure to he slighted: "Why has the wicked despised God?" (Psalm 10:13). For a worm to slight its Maker causes the fury to rise up in God's face! "My fury will flare up!" (Ezekiel 38:18).

3. God has power to destroy us. "Fear him who is able to destroy both soul and body in hell!" (Matthew 10:28). God can look us into our grave—and with a breath blow us into hell—and shall we not fear him! Is it easy to wrestle with flames? "Who knows the power of his anger!" (Psalm 90:11). What engines or buckets can quench the infernal fire of hell? We are apt to fear men who may try to hurt us—but what is their power compared to God's power? They threaten a prison, God threatens hell. They threaten our life, God threatens our soul—and shall we not tremble before him! Oh, how dreadful, when the great fountains of God's wrath shall be broken up, and all his bitter vials poured out! "Can your heart endure, or can your hands be strong, in the day that I shall deal with you!" (Ezekiel 22:14)

Objection: But are not we bidden to serve God without fear? (Luke 1:74)

Answer. We must not fear God with such a fear, as the wicked do. They fear him as a Turkish slave does his master; they fear him in such a way as to hate him—and wish there were no God! We must not serve God with this hellish fear—but we must serve him with a sincere filial fear, sweetened with love.

Use 1. Refutation. This refutes the Papists who hold that a Christian cannot have assurance, because he is to serve God with fear. Assurance and fear are different—but not contrary. A child may have assurance of his father's love—yet a fear of offending him. Who was more fearful of sin than Paul? (1 Cor. 9:27) Yet who had more assurance? "Christ, who loved me, and gave himself for me" (Gal. 2:20). Faith procures assurance (Eph. 1:13) fear preserves assurance.

Use 2. Instruction. It is a Christian duty to fear God. What strangers, then, are they to true religion—who are void of this holy fear! The godly fear—and sin not. The wicked sin—and fear not. They are like the Leviathan, who is "made without fear" (Job 41:33). Lack of the fear of God is the innate cause of all wickedness: "Whose mouth is full of cursing and bitterness, their feet are swift to shed blood" (Romans 3:14-15). Why was this? "There is no fear of God before their eyes!" (verse 18).

Abraham surmised that the men of Gerar would stick at no sin. Why so? "I thought, Surely the fear of God is not in this place" (Gen. 20:11). The judge in the Gospel is called an unjust judge (Luke 18:6); and no wonder, for he "had no fear of God" (verse 2). There must be an excess of sin, where there the fear of God is lacking to restrain it. The water must overflow, where there are no banks to keep it out. We live in a godless age; would men dare to sin at the rate they do—if the fear of God were ruling in their hearts? Would they dare to swear, be immoral, use false weights, bear false witness, hate purity, deride God, forge plots, persecute Christ's body—if they had the fear of God before their eyes? These men proclaim to the world that they are atheists; they do not believe in the immortality of the soul. They are worse than brutish—a beast fears the fire—but these fear not hell-fire! They are worse than devils, for the devils "believe and tremble" (James 2:19).

Use 3. Lamentation. Let us bewail the lack of the fear of God in our world. Why is it that so few fear God?

1. Men do not fear God—because they have not the knowledge of God. "They hated knowledge, and did not choose the fear of the Lord" (Proverbs 1:29). Every sin is founded in ignorance of God. If only men knew God in his immense glory, they would be swallowed up with divine amazement. When the prophet Isaiah had a glimpse of God's glory, he was struck with holy consternation: "Woe to me! I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the Lord Almighty!" (Isaiah 6:6). Ignorance of God, banishes the fear of God.

2. Men do not fear God—because they presume on his mercy. God is merciful, and they do not doubt of the virtue of this sovereign balm. But who is God's mercy for? "His mercy extends to those who fear him" (Luke 1:50). Such as do not fear God's justice—shall not taste his mercy.

Let this be "for a lamentation", that the fear of God is so vanished from our world. Why is it almost nowhere to be found? Some fear shame, others fear danger—but where is he who fears God?

And not only among the generality of people—but even among professing Christians, how few fear God in truth! Profession is often made a cloak to cover sin. Absalom palliated his treason with a religious vow (2 Samuel 15:7). The Pharisees made long prayer a cloak for oppression (Matt. 23:14). This is sordid—to carry on wicked designs—under a mask of piety. The snow covers many a dunghill. A snowy white profession covers many a foul heart! The sins of professors are more odious. Thistles are bad in a field—but worse in a garden. The sins of the wicked anger God—but the sins of professing Christians grieve him.

Use 4. Reproof.

1. This reproves jovial sinners, who are so far from fearing God, that they spend their time in mirth and wantonness! "People were eating, drinking, marrying and being given in marriage up to the day Noah entered the ark. Then the flood came and destroyed them all!" (Luke 17:27). There is a place in Africa called Timbuktu, where the inhabitants spend all the day in playing and dancing. What sensual, jovial lives do the gallants of our age live! They spend their life in a frolic, as if God had made them to be like the leviathan who plays in the sea. "They sing with tambourine and harp. They make merry to the sound of the flute." (Job 21:12). They ride to hell upon the back of pleasure, and go merrily to damnation!

Does not God call us to trembling? Our sins presage evil. May not we fear that "the glory is departing"? May not we fear the death of true religion before the birth of reformation? May not we fear that some momentous calamity should bring up the fear of former judgments? As the prophet Ezekiel says, "Should we then make mirth?" (Ezekiel 21:10). But jovial spirits have banished the fear of God.

"How terrible it will be for you who sprawl on ivory beds surrounded with luxury, eating the meat of tender lambs and choice calves. You sing idle songs to the sound of the harp!" (Amos 6:4,5). Sinners whose hearts are hardened with soft pleasures, let them have their lusts—but farewell Christ and his gospel. "They feast without fear" (Jude 12.). But they forget death will bring in the reckoning, and they must pay the reckoning in hell-fire! The Turkish sultan, when he intends the death of any of his minions, invites them to sumptuous feast, and then causes them to he taken away from the table and strangled. Just so, Satan gluts men with sinful pastimes and delights, and then strangles them! Foolish pleasure-lovers are like the fish that swim pleasantly through the silver streams of Jordan, until at last they fall into the Dead Sea. "Those who want to be rich fall into temptation, a trap, and many foolish and harmful desires, which plunge people into ruin and destruction!" (1 Tim. 6:9).

2. This reproves secure sinners who have no fear of God. Like Laish of old, they are "a secure people" (Judges 18:27). Those who are least safe—are most confident! Carnal security throws men into a deep sleep. Birds which roost in steeples, being used to the continual ringing of bells, the noise does not at all disturb them. So sinners who have been long used to the sound of Aaron's bells, though now and then they have a peal rung out against their sins yet, being used to it, they are not startled at all. A carnally secure sinner is known thus:

a. He lives as had as the worst, yet hopes to be saved as well as the best. "I am safe, even though I am walking in my own stubborn way." (Deut. 29:19). This is as if a man should drink poison—yet believe that he shall have his health. A secure sinner now lies in Delilah's lap—yet hopes to some day lie in Abraham's bosom!

b. A secure sinner thinks all is well, because all is in peace. He hears others speak of a "spirit of bondage", and the terrors they have felt for sin—yet he thanks God that he never knew what trouble of spirit meant; he thinks his conscience is good, because it is quiet. When the devil keeps the palace—all is in peace" (Luke 11:12). Ungrounded peace presages an earthquake in the conscience.

c. A secure sinner is careless about his soul. The soul is the princely part, which is crowned with reason. A secure sinner provides for his body—but neglects his soul. He is like one who waters his flowers—but never minds his jewels. Behold here a secure person, who is in a spiritual lethargy; he has no sense of the life to come; he is destitute of the fear of God.

3. This reproves scoffers, who are the vilest of sinners. "There shall come in the last days, scoffers" (2 Pet. 3:3). These Ishmaels jeer at holy living—and ridicule all true religion. They throw squibs of reproach at the saints. In the massacre at Paris, the Papists scoffed at the Protestants when they murdered them, "Where is your God now? What has become of all your prayers now?" These are devils in the likeness of men! They are far from the fear of God! The scorner's chair stands at the mouth of hell!

Use 5. Exhortation. It exhorts us to get the fear of God planted in our hearts. "Happy is he who fears always" (Proverbs 28:14). The fear of God would influence all our actions. It would make us godly in both tables of God's laws. It would make us holy towards God—and righteous towards men. We would be true in our promises—and just in our dealings (Matt. 7:12).

That I may press you to this holy fear—let me show you the DIGNITY and EXCELLENCY of fearing God:

1. The fear of God is the true BADGE and uniform of a saint. The saints of old were God-fearing men (Gen. 22:12; Acts 10:22); Obadiah feared the Lord greatly (I Kings 8:13). All the moral virtues in their highest elevation, do not make a saint. But here is the Christian's true character—he is one who fears God. Augustine said of himself, that he did knock at heaven-gate with a trembling hand. Christ calls his elect, "his sheep" (John 10:27). Sheep are of a trembling nature. The saints are tremulous—they dare not take liberties as others do.

2. The fear of God is the beginning of true WISDOM. (Proverbs 1:7). Wisdom is "more precious than rubies" (Prov. 3:15). No jewel we wear so adorns us as wisdom. Now, the fear of Lord is our wisdom: "The fear of the Lord—that is wisdom" (Job 28:28).

Wherein is the fear of God the true wisdom?

A. The fear of God is wisdom, in that it makes its careful about our spiritual accounts. Wisdom lies in nothing more than in keeping accounts exactly. The fear of God teaches a person to examine the state of his soul critically. "O my soul, how is it with you?" Do you gain or lose? Is our faith in its infancy, being but newly laid to the breast of the promise? Or is it grown to some stature? How is it? Does grace or sin prevail? Thus the fear of God makes us wisely balance our accounts, and see how matters stand between God and our souls. "I meditate in my heart, and my spirit made diligent search" (Psalm 77:6).

B. The fear of God is wisdom as it makes its understand divine secrets. "The secret of the Lord is with those who fear him" (Psalm 21:14). He must he wise, who is acquainted with the secrets of heaven. A fearer of God is acquainted with the secret of election (1 Thess. 1:4), of God's love (Rev. 1:5), of the holy annointing (1 John 2:20). He knows God's mind: "We have the mind of Christ (1 Cor. 2;16).

C. The fear of God is wisdom, in that it makes us consider. "I considered my ways" (Psalm 119:59). A great part of wisdom lies in consideration. He who fears God considers how vain the world is—and therefore dares not love it. He who fears God considers how short time is—and therefore dares not lose it. He who fears God considers how precious salvation is—and therefore dares not neglect it.

D. The fear of God is wisdom, in that it makes its walk wisely. "Walk in wisdom toward outsiders, making the most of the time" (Col. 4:5).

a. The fear of God makes us walk amiably: "Abraham stood up and bowed himself to the children of Heth" (Gen. 2.3:7). Piety does not exclude courtesy.

b. The fear of God makes us walk inoffensively: it prevents not only scandals but indecencies. The veneration of God, causes circumcision of heart, and circumspection of life.

E. The fear of God is wisdom, as it preserves us from hell. It is wisdom to keep out of danger; fear makes us flee from the wrath to come.

3. The fear of God is the best certificate to show for heaven. Do you have knowledge? So has Satan. Do you have profession? So has Satan, he "transforms himself into an angel of light" (2 Cor. 11:14). But do you have filial fear? In this you will excel him. The fear of God is, though not our plea for heaven—yet our evidence for heaven.

4. There is that in God, which may command fear:

1. "He is clothed in awesome majesty!" (Job 37:22).

a. There is majesty in God's Name, Jehovah. It comes from a Hebrew root which speaks of God's absolute, eternal, and independent being.

b. There is majesty in God's looks. Job had but a glimpse of God, and he was even swallowed up with divine amazement: "My ears had heard of you—but now my eyes have seen you. Therefore I despise myself and repent in dust and ashes!" (Job 42:5-6).

c. There is majesty in God's words. He speaks with majesty, as when he gave the law in thundering, insomuch that the people said, "Let not God speak with us lest we die!" (Exodus 20:19).

d. There is majesty in God's attributes: his holiness, power, justice, which are the irradiations of the divine essence.

e. There is majesty in God's works: "They will speak of the glorious splendor of your majesty, and I will meditate on your wonderful works. They will tell of the power of your awesome works, and I will proclaim your great deeds" (Psalm 145:5). Every creature sets forth God's majesty; we may see the majesty of God blazing in the sun, twinkling in the stars. God's majesty is discernable in those two wonders of nature, behemoth and leviathan (Job 40:18; 41:19).

In short, the majesty of God is seen in humbling the children of pride. He turned King Nebuchadnezzar out to pasture, and made him fellow-commoner with the beasts. Does not all this call for fear?

2. "He is clothed in awesome majesty!" "He is feared by the kings of the earth" (Psalm 76:12). There is a time coming when God will be dreadful to his enemies; when conscience is awake, when death strikes, when the last trumpet sounds. And shall we not fear this God? "Do you not fear Me? Do you not tremble before Me?" (Jer. 5:22). Fearing God's justice—is the way not to feel it.

And let it not seem strange to you, if I tell you, that in respect of God's infinite majesty, there will be some of this blessed fear in heaven. Not a fear which has torment in it, for perfect love will cast out fear—but a holy, sweet, reverential fear. Though God has so much beauty in him as shall cause love, and joy, in heaven—yet this beauty is mixed with so much majesty, as shall cause a veneration in glorified saints.

5. The fear of God tends to life (Proverbs 19:23).

1. This is true in a temporal sense, "The fear of the Lord prolongs life, but the years of the wicked are cut short" (Proverbs 10:27); in the original it is, "adds days". Long life is promised as a blessing, "With long life will I satisfy him" (Psalm 91:16). The best way to come to "a good old age", is the fear of God. Sin curtails the life: many a man's excess wastes his vital organs, enervates his strength, and cuts him short of those years which by the course of nature might be arrived at, "Don’t be excessively wicked, and don’t be foolish. Why should you die before your time?" (Eccles. 7:17). You who desire to live long—live in the fear of God! "The Lord commanded us to follow all these statutes and to fear the Lord our God for our prosperity always and for our preservation." (Deut. 6:24).

2. This is true in a spiritual sense. "The fear of the Lord tends to life"—namely, to "life eternal". Life is sweet, and eternal makes it sweeter. "Eternal life is true life" (Augustine). The life of bliss has no term of years wherein it expires: "Forever ...with the Lord!" The lamp of glory shines—but is never spent; so that divine fear tends to life; a life with God and angels forever.

6. The fear of God gives full satisfaction. "He who has it, shall abide satisfied" (Prov. 19:23). Such as are destitute of God's fear, never meet with satisfaction. "In the midst of his plenty, distress will overtake him; the full force of misery will come upon him" (Job 20:22). This is a riddle, to be full—yet not have enough. The meaning is there is still something lacking: he who fears not God, though his barns are full—yet his mind is not at rest. The sweet waters of pleasure do rather inflame the thirst—than satisfy it. "I have run through all the delights and grandeurs of the world, and could never find full contentment", said the emperor Severus. But he who has the fear of the Lord "shall abide satisfied".

1. He shall be satisfied. His soul shall be filled with grace, his conscience with peace. A holy man said, when God had replenished him with inward joy, "It is enough Lord, your servant is a full vessel, and can hold no more!"

2. He shall abide satisfied. This satisfaction shall not cease; it shall be a cordial in death, and a crown after death!

7. The fear of God makes a little to be sweet. "Better is little with the fear of the Lord" (Prov. 15:16). Why is a little better? Because that little a believer has, he holds in his Head, Christ. That little is sweetened with the love of God. He has with that little a contented mind; and contentment turns Daniel's vegetables into choice meat (Dan. 1:12). Again, that little is a pledge of more; that little oil in the cruse—is but a pledge of that golden joy and bliss which the soul shall have in heaven. Thus a little with the fear of God, is better than all unsanctified riches. Lazarus' crumbs were better than the rich man's banquet!

8. The fear of God is a Christian's safety. He is invulnerable; nothing can hurt him. Plunder him of his money, he carries a treasure about him of which he cannot be robbed (Isaiah 33:6). Cast him into prison—his conscience is free; kill his body—it shall rise again. He who has on this breastplate of God's fear may be shot at—but can never be shot through.

9. The fear of God makes all things go well with us. "How happy are those who fear the Lord—all who follow his ways! You will enjoy the fruit of your labor. How happy you will be! How rich your life!" (Psalm 128:1-2). Is it not well with that man who has all things working together for his good—and has nothing lacking which may do him good (Psalm 84:11)? If God sees health and riches good for him—he shall have them. Every providence shall center in his happiness. Oh, what an inducement is here to solid piety! Come whatever will, "it shall be well with those who fear God" (Eccles. 8:12). When they die, they shall go to God; and while they live, everything in the world shall do them good.

10. The fear of God is a great cleanser. "The fear of the Lord is clean" (Psalm 19:9). It is so:

1. In its own nature—it is a pure, crystal, orient grace.

2. In the effect of it—it cleanses the heart and life. As a spring works out the mud—so the fear of the Lord purges out the love of sin. The heart is the temple of God, and the fear of the Lord sweeps and cleanses this temple, that it may not be defiled.

11. The fear of God makes us accepted with God. "In every nation he who fears him ... is accepted with him" (Acts 10:35). What was Paul so ambitious of? "We labor that we may be accepted by him" (2 Cor. 5:9). Divine fear ingratiates us into divine favor. Such as are fearless of God, neither their persons nor offerings find acceptance: "I despise your feast days, and I will not dwell in your solemn assemblies. Though you offer me burnt offerings . . . I will not accept them" (Amos 5:21-22). Who will take a gift from one who has the plague!

12. The fear of God paves the way for spiritual joy. Some may think the fear of God breeds sadness; no, it is the inlet to joy! The fear of God is the morning star, which ushers in the sunlight of comfort: "Walking in the fear of the Lord, and in the comfort of the Holy Spirit" (Acts 9:31). The fear of God has solid joy in it, though not frivolity. God mixes joy with holy fear, that fear may not seem slavish.

13. The fear of God drives out all base fear. Carnal fear is an enemy to true religion. The fear of God frightens fear away; it causes courage: "Able men, such as fear God" (Exod. 18:21); some translations render it, "men of courage". When a dictator governed in Rome, all other offices ceased. Where the fear of God rules in the heart—it expels fleshly fear. When the empress Eudoxia threatened to banish Chrysostom, the preacher said, "Tell her, I fear nothing but sin!" The fear of God swallows up all other fear, as Moses' rod swallowed up the magicians' rods.

14. To be void of God's fear, is folly. "I said to the fools—do not deal foolishly" (Psalm 75:4).

1. Are not they fools who gratify their enemy? Those who lack the fear of God, do so. Satan baits his hook with pleasure and profit, and they swallow bait and hook and all! This pleases Satan; men's sins feast the devil. Who but a fool would please his enemy?

2. Is it not folly to prefer slavery before liberty? If a slave in the galley should have his freedom offered him—but says that he would rather tug at the oar and be a slave, than have his liberty—would he not be judged to be a fool? Such is the case of him who does not fear God. The gospel offers to free him from the miserable captivity of sin—but he chooses rather to be a slave to his lusts. He is like a servant under the law: "I love my master—I will not go out free" (Exod. 21:5). The foolish sinner had rather have his ear bored to the devil's service, than be translated "into the glorious liberty of the sons of God" (Rom. 8:21).

3. Is not he a fool who, having but one jewel, will venture the loss of it? The soul is the jewel, and the sinner is fearless of it, he will throw it away upon the world; as if one should throw pearls and diamonds into the river. He who pampers his body and neglects his soul, is like him who feasts his slave and starves his wife!

4. Is not he a fool who refuses a rich offer? If one should offer to adopt another and make him an heir of his vast estate, and he should refuse it, would not his discretion be called in question? God offers Christ to a sinner, and promises to entail all the riches of heaven upon him—but, lacking the fear of God, he refuses this great offer: "Israel would have none of me" (Psalm 81:11). Is not this a prodigy of madness? Yay not the devil peg every sinner for a fool at the last day!

15. The fear of God is a sovereign antidote against apostasy. The devil was the first apostate. How rife is this sin! More shipwrecks are on land—than at sea; men make shipwreck of a good conscience. Apostates are said to put Christ to "open shame" (Heb. 6:6). The fear of God is a preservative against apostasy: "I will put my fear in their hearts—that they shall not depart from me" (Jer. 32:40). I will so love them—that I will not depart from them; and they shall so fear me—that they shall not depart from me.

16. There are excellent promises made to those who fear God. "Unto you who fear my name, shall the Sun of righteousness arise with healing in his wings" (Mat. 4:2). Here is a promise of Christ; he is a Sun for light and life-giving influence; and a Sun of righteousness, as he diffuses the golden beams of justification. And he has healing in his wings; the sun heals the air, dries up the cold moistures, exhales the vapors which would be pestilential. Just so, Christ has "healing in his wings"; he heals the hardness and impurity of the soul. And the horizon in which this sun arises, is in hearts fearing God: "To you who fear my name, shall the Sun of righteousness arise."

And there is another great promise: "He will bless those who fear the Lord, both small and great" (Psalm 115:13). God blesses such in their name, estate, souls. And this blessing can never be reversed! As Isaac said, "l have blessed him—and he shall be blessed" (Gen. 27:37). Such as fear God are privileged people: none can take away from them—either their birthright or their blessing.

17. Fear is the admirable instrument in promoting salvation. "Work out your salvation with fear" (Phil. 2:12). The fear of God, is that flaming sword which turns every way—to keep sin from entering (Prov. 16:6). The fear of God stands sentinel in the soul, and is ever upon its watchtower. Fear causes circumspection: he who walks in fear, treads warily. Fear gives birth to prayer, and prayer engages the help of heaven.

18. The Lord is much pleased with those who fear him. "The Lord takes pleasure in those who fear him" (Psalm 147:1). In the Septuagint it is, "The Lord bears good will towards those who fear him." Some render it, "The Lord delights in those who fear him." Never did a suitor take such pleasure in a person he loved—as God does in those who fear him; they are his "Hephzibah", which means, my delight is in her (Isaiah 61:4). He says of them as of Zion: "This is my rest forever—here I will dwell" (Psalm 132:14). A sinner is "a vessel in which is no pleasure" (Hos. 8:8). But fearers of God are his favorites.

19. Such as fear God are the only people that shall be saved. "Salvation is near those who fear him" (Psalm 85:9). Salvation is said to be "far from the wicked" (Psalm 119:155). They and salvation are so far apart—that they are likely never to meet. But God's salvation is near to those who fear him. What do we aspire after, but salvation? It is the end of all our prayers, tears, sufferings. Salvation is the crown of our desires, the flower of our joy. And who shall be enriched with salvation—only the fearers of God! "His salvation is near those who fear him."

Let these 19 powerful arguments persuade us to fear God.

Use 6. Trial. Let us put ourselves upon a strict scrutiny and trial, whether we have the fear of God planted in our hearts.

Question: How may we know whether we have the fear of God planted in our hearts?

Answer 1. The fear of God—will make a man fear SIN. "How can I do this great wickedness—and sin against God?" (Gen. 39:9). Indeed, sin is the only evil thing; it is the evil of evils. Sin is the poison which the old serpent spat into our virgin nature! In sin there is both pollution and enmity. Sin is compared to a "thick cloud" (Isaiah 44:22), which not only hides the light of God's face—but brings down showers of His wrath. Sin is worse than all evils. There is more evil in a drop of sin—than in a sea of affliction!

1. Sin is the cause of all affliction. Sin conjures up all the winds and storms in the world. The cause is worse than the effect. Out of this viperous womb come, "evil thoughts, sexual immorality, theft, murder, adultery, greed, wickedness, deceit, eagerness for lustful pleasure, envy, slander, pride, and foolishness."

2. In affliction conscience may he quiet; the hail may beat upon the tiles, when there is music in the room. But sin terrifies the conscience. Nero, in the midst of feasts and Roman sports was full of horror of mind; the numbers of men he had killed troubled him. Cataline was frightened at every noise. Cain in killing Abel, stabbed half the world at one blow, yet he could not kill the worm in his own conscience!

Sin is the quintessence of evil—it puts a sting into death (1 Cor. 15:56). Sin is worse than hell:

a. Hell is a burden only to the sinner—but sin is a burden to God (Amos 2:13).

b. There is justice in hell—but sin is the most unjust thing. It would rob God of his glory, Christ of his purchase, the soul of its happiness. "It is more hitter to sin against Christ, than to suffer the torments of hell", says Chrysostom. Is not sin then, to be feared? He who fears God is afraid of touching this forbidden fruit!

More particularly:

1. He who fears God—is afraid to do anything which he suspects may be sinful (Romans 14:23). He will not swallow oaths like pills, lest they should afterwards work in his conscience. He dares not mix anything in God's worship, which God has not appointed; he fears it is like offering strange fire. Where conscience is scrupulous, it is safer to forbear; for, "what is not of faith is sin".

2. He who fears God—fears the appearance of sin. "Abstain from all appearance of evil" (1 Thes. 5:22). Some things have a bad look, and carry a show of evil in them. To go to the idol temple, though one does not join with them in worship, is an appearance of evil. He whose heart is ballasted with God's fear—flies from that which looks like sin. It was a good speech of Bernard to, "By avoiding the act of sin we preserve our peace; by avoiding the appearance of it we preserve our fame." The fear of God makes us shun the occasion of sin: the Nazarite under the law was not only to forbear wine—but he must not eat grapes, which might occasion intemperance. Joseph fled from his mistress' temptation; he would not be seen in her company.

The appearance of evil, though it does not defile one's own conscience, may offend another's conscience. And hear what the apostle says: When you "wound their weak conscience, you sin against Christ!" (1 Cor. 8:12). Such as do not avoid the appearances and inlets to sin-make the truth of their grace to be suspected. How far are they from the fear of God who, forgetting their prayer, "Lead us not into temptation", run themselves into the devil's mouth! They go to plays and theaters, which are the lures and inducements of filthiness! Others associate familiarly with the wicked, and are too often in their company: which is like going among those who have the plague! "I wrote to you not to company with fornicators," (1 Cor. 5:9). Business is one thing, keeping company is another. Polycarp would have no society with Marcion, the heretic. Twisting into a cord of friendship with sinners is an appearance of evil; it hardens them in sin, and wounds the credit of true religion.

Question: But did not Christ often converse with sinners?

Answer 1. Christ did sometimes go among the wicked; not that he approved of their sins—but as a physician goes among the diseased to heal them, so Christ intended to work a cure upon them (Mark 2:17). It was their conversion which he aimed at.

Answer 2. Though Jesus Christ did sometimes converse with sinners—yet he could receive no infection by them; his divine nature was a sufficient antidote against the contagion of sin. As the sun cannot be defiled with the thick vapors which are exhaled from the earth, and fly into the sky—so the black vapors of sin could not defile the Sun of righteousness. Christ was of such spotless purity, that he had no receptibility of evil. But the case is otherwise with us; we have a stock of corruption within. Therefore it is dangerous to mix with the wicked, lest we be defiled.

Such as revere the divine majesty of God, dare not go near the borders of sin. Those who went near the fiery furnace, though they did not go into it, were burned (Dan. 3:22).

3. He who fears God—dares not sin secretly. A hypocrite may forbear gross sin because of the shame—but not clandestine, secret sin. He is like one who shuts up his shop windows—but follows his trade within doors. But a man fearing God dares not sin, though he could walk invisibly, and no eye see him. "You shall not curse the deaf, or put a stumbling block before the blind; but shall fear your God" (Lev. 19:14). If one should curse a deaf man, he cannot hear him. If one should lay a stumbling block in a blind man's way, he cannot see him. Yes—but the fear of God will make one avoid those sins—which can neither he heard or seen by men. God's seeing in secret, is a sufficient counter-poison against sin.

4. He who fears God—dares not commit sin, though it might bring him a profitable advantage. Gain is the golden bait with which Satan fishes for souls. This was the last temptation the devil used to Christ: "All this will I give you" (Matt. 4:9). How many bow down to the golden image! Joshua who could stop the course of the sun—could not stop Achan in his pursuit after the wedge of gold! But he who fears God dares not sin to get preferment. David dared not touch the Lord's anointed, though he knew he was to reign next (1 Sam. 26:33). A godly man is assured that a full purse is but a poor recompense for a wounded conscience.

5. He who fears God—dares not gratify his own revengeful humor. Homer says that revenge is sweet as dropping honey; but grace makes a man rather bury an injury, than revenge it. He knows who has said, "Vengeance is mine, I will repay" (Rom. 12:19). He who has the fear of God before his eyes, is so far from revenge, that he requites good for evil. Miriam murmured against Moses, and Moses prayed for her, that God would heal her of her leprosy (Num. 12:13). The prophet Elisha, instead of smiting his enemies, "set bread and water before them" (2 Kings 6:22).

6. He who fears God—dares not do that which is of evil report, though possibly the thing in itself may be no sin. "If any of you has a dispute with another, dare he take it before the ungodly for judgment?" (1 Cor. 6:1). Yes, some might say, what sin is it to have a just cause brought before unbelievers, that it may be decided? Oh but, might the apostle reply, though the thing in itself is lawful—yet because it sounds evil, and exposes your religion to the scorn and insult of unbelievers, you who fear God, should not dare to do it. It were better to decide it by a prudent arbitration. Everything is permissible for me—but not everything is beneficial" (1 Cor. 6:12).

7. He who fears God—is not only afraid of evil actions, but fears to offend God in his thoughts. "Be careful not to harbor this wicked thought." (Deut. 15:9). To think of sin with delight, is to act it over in the imagination. This is culpable. A man may think himself into hell! What were the apostate angels damned for—was it for any more than proud thoughts?

This is the first note of TRIAL: He who reverences God—flees from sin. It is a saying of Anselm, "If sin were on one side and hell on the other, I would rather leap into hell than willingly sin against God!"

Answer 2. He who fears God—walks by Scripture rule, rather than by the example of others. Example is, for the most part, corrupt. Examples of great men are influential. Pharaoh had taught Joseph to swear—but Joseph had not taught Pharaoh to pray. The examples of others cannot justify a thing which is intrinsically evil. A God-fearer directs the rudder of his life according to the compass of the Word. He looks to the sacred canon as the mariner to the compass, or Israel to the pillar of fire, to direct him. "To the law and to the testimony!" (Isaiah 8:20).

Answer 3. He who fears God—keeps his commandments. "Fear God and keep his commandments" (Eccles. 12:13) Luther said he had rather obey God, than work miracles. A gracious soul crosses his own will to fulfill God's. If the Lord bids him to crucify his favorite sin, or forgive his enemies—then he instantly obeys. A heathen exercising much cruelty to a Christian, asked him in scorn what great miracle his master Christ ever did? The Christian replied, "This miracle, that though you treat me thus cruelly—I can forgive you." A holy heart knows, that there is nothing lost by obedience. David swore to the Lord that he would not rest until he found a place for God (Psalm 132:4-5). And God swore back to David, that one of his offspring he would set one upon his throne (Psalm 132:11).

Answer 4. He who fears God—is alike godly in all companies. He diffuses the sweet savor of godliness wherever he goes. Hypocrites can change themselves into all shapes, and be as their company is; serious in one company and vain in another. He who reverences a Deity, is alike godly in all places. A steady pulse shows health: a steady walk shows grace. If a godly man is providentially placed among the wicked, he will not coalesce with them—but in his deportment displays a majesty of holiness.

Answer 5. He who fears God—is godly in the position where God has set him. Take an instance in Joseph: "I fear God" (Gen. 42:18). And see a pattern of relative sanctity: he showed towards his master fidelity, towards his mistress purity, towards his father duty, towards his brethren generosity. A godly man makes his family, a training ground of piety (Psalm 102:1).

Answer 6. He who fears God, dares not neglect family or closet prayer. "I give myself unto prayer" (Psalm 109:4). Prayer whispers in God's ears! Prayer is private conference with God. Why was Nymphas' house called a church (Col. 4:15). Because it was consecrated by prayer. A gracious soul puts forth fervent sighs in prayer (Rom. 8:26). And surely that prayer soonest pierces heaven—which pierces one's own heart.

If prayer be made the touchstone—then the number of those who fear God is but small. Are there not many prayerless families in this city and nation? "You cast off fear, you restrain prayer" (Job 15:4). When men restrain prayer, they cast off the fear of God. It is the brand set upon reprobates, that "they do not call on the Lord" (Psalm 14:4).

Answer 7. He who fears God will not oppress his neighbor. "You shall not oppress one another; but you shall fear your God" (Lev. 25:17). How can he be holy—who is not just? A saint—yet an extortioner, is a contradiction. The fear of God would cure oppression. "Will you even sell your brethren? Ought you not to walk in the fear of our God?" (Neh. 5:8-9). As if Nehemiah had said, If you had the fear of God, you would not be so wicked, you would not rise upon the ruins of others and—to wrong them, damn yourselves.

Answer 8. He who fears God—is given to works of mercy. The fear of God is always joined with love to our brethren. Grace may have a trembling hand—but it does not have a withered hand; it stretches itself out to relieve the needy, "Pure and undefiled religion before our God and Father is this: to look after orphans and widows in their distress " (James 1:27). To visit them is not only to go to see them in affliction. Our Savior expounds what visiting is in Matthew 25:36, "You visited me"; how was that? "I was an hungry, and you gave me food" (verse 35). Good works are not the cause of our justification, but they are the evidence of our justification. How far are they from the fear of God, who are hard-hearted to Christ's poor! You may as well extract oil out of a flint—as the golden oil of charity out of their flinty hearts! The rich man denied Lazarus a crumb of bread—and he was denied a drop of water (Luke 16:21).

Answer 9. He who fears God—would rather displease man, than God. "The midwives feared God, and did not as the king of Egypt commanded them—but saved the men children alive" (Exod. 1:17). What, not obey the king's command! How could this stand with their allegiance? Very well, because it was an unlawful command. The king had ordered them to put to death the Hebrew males—which they dared not do, for fear of incurring God's displeasure. King Nebuchadnezzar erected a golden image to be worshiped—but the three Hebrew children (or rather champions) said, "Be it known unto you, O king, that we will not serve your gods—nor worship the golden image which you have set up!" (Dan. 3:18). They would rather burn—than bow! He who fears God, knows it is best to please God. He is the best Friend—but the worst Enemy!

Answer 10. The fear of God will make a man fear these six things:

1. Satan's snares

2. His own heart

3. Death

4. Judgment

5. Hell

6. Heaven

1. The fear of God will make a man afraid of SATAN'S SNARES. He has the eye of faith to see these snares, and the wing of fear to fly from them! Fear gives wings to the feet. "We are not ignorant of his devices" (2 Cor. 2:11). The word means "subtle stratagems". Satan is called the "old Serpent" (Rev. 12:9). Though he has lost his holiness, he has not lost his deceitfulness. His snares are so cunningly laid, that without the guidance of God's fear, we cannot escape them.

a. One subtle artifice of Satan—is to bait his hook with religion. He can change his flag, and hang out Christ's colors; here he transforms himself into an angel of light (2 Cor. 11:14). The devil tempts men to evil, "that good may come" of it (Rom. 3:8). He whistles them into the snare of preferment, that hereby they may be in a capacity of doing God more service. The white devil is worst! Who would suspect Satan when he comes as a minister, and quoting Scripture?

b. Another snare of Satan—is to tempt to sin under a plea of necessity. Lot offered to expose his daughters to the lusts of the Sodomites, that he might preserve his angel-guests who were come into his house (Gen. 19:8). Did not Satan instigate him to this? Necessity will not excuse impiety.

c. Another snare of Satan—is to color over sin with the pretense of virtue. Alcibiades hung a finely embroidered curtain over a foul picture full of dragons and satyrs. Satan puts good names on sin, as physicians call that film in the eye which hinders the sight a "pearl" in the eye. Satan colored over Jehu's ambition with the name of zeal (2 Kings 10:16). He makes men believe that revenge is valor, or that covetousness isfrugality; as if one should write "medicine" upon a bottle of poison!

d. Another snare of Satan—is to carry on his mischievous designs under a pretense of friendship. He puts off his lion's skin, and comes in sheep's clothing. Thus Satan came to Christ: "Command that these stones be made bread" (Matt 4:3). As if he had said, "I see you are hungry; I therefore out of pity, counsel you to get something to eat—turn these stones to bread, that your hunger may be satisfied." But Christ spied the serpent in the temptation, and repulsed him. Thus Satan came to Eve in the guise of a friend. He said of the tree in the midst of the garden, "You shall not surely die . . . you shall be as gods" (Gen. 3:4-5). As if to say, "I persuade you only to that which will put you into a better condition than now you are; eat of the tree of knowledge and it will make you omniscient!" What a kind devil was here! But Eve found a worm in the apple!

e. A fifth snare—if Satan cannot take a Christian off from duty, he will put him on too far in duty. Humiliation is a duty—but Satan suggests that the soul is not humbled enough: and indeed he never thinks it humbled enough, until it despairs. Satan comes thus to a man: "Your sins have been great—so your sorrow should be proportionate. But is it so? Can you say you have been as great a mourner—as you have been a sinner? What is a drop of your sorrow—compared to a sea of your sin? This is laid only as a snare. The subtle enemy would have a Christian weep himself blind, and in a desperate plight, throw away the anchor of hope. And if Satan has such fallacies, and as a decoy draws so many millions into his snares, is there not cause of jealous fear lest we should be trapped? The fear of God—will make us fear hell's stratagems. Satan's snares are worse than his darts!

2. The fear of God will make a man afraid of his own HEART. Luther used to say, that he feared his own heart more than the pope or cardinals! "The heart is deceitful above all things" (Jer. 17:9).

It is "deceitful". The word signifies, it is a "Jacob" or "supplanter". As Jacob supplanted his brother, and took away the blessing, so our hearts would supplant and beguile us.

"Above all things": there is deceit in weights, deceit in friends; but the heart has an art of deceiving beyond all. In the best hearts there is some fallaciousness. David was upright in all things, "except in the affair concerning Uriah the Hittite" (1 Kings 15:5). A godly man, knowing there is a measure of this deceit in his heart, fears himself! The flesh is a bosom-traitor. No man can fathom what evil is in his heart. "Is your servant a dog!" (2 Kings 8:13). Hazael could not believe his heart could give birth to such monsters. If one had come to Noah and said, "You will be drunk shortly"; he would have said, "Is your servant a dog?" No man knows the depth of evil which in his heart, or what scandal he may fall into—if God should leave him. Christ warns his own apostles to "take heed of surfeiting and drunkenness" (Luke 21:34). A godly man therefore fears his heart with a fear of caution and jealousy.

The heart is not only stubborn—but subtle. Let us a little trace this impostor, and see if there is not cause to fear it. The heart shows its deceitfulness regarding sinful things—and sacred things.

The heart shows its deceitfulness regarding SINFUL things, this deceit is in the hiding of sin, as Rahab hid the spies in the flax (Josh. 2:6). So the heart hides sin. And how does it hide sin? Just as Adam hid himself under fig leaves—so the heart hides sin under the fig leaves of rationalization and excuses. "It was done against my will; or done in a passion; or it was done along with others." Aaron blamed his sin in the making of the golden calf, upon the people: "The people are set on mischief" (Exod. 32:22). And Adam tacitly blamed his sin upon God himself: "The woman You gave to be with me—she gave me some fruit from the tree, and I ate" (Gen. 3:12), as if to say, "If You had not given me this tempting woman—I would not have eaten!"

The heart's deceit is seen in flattering us. It will make us believe we are not so bad as we are. The physician deceives the patient when he tells him that his disease is not so dangerous, when he is falling into the hands of death! The heart will tell a man that he is free from theft, when yet he robs others of their good name. The heart will tell a man that he is free from drunkenness when, though he will not be drunk with wine, he will be drunk with passion. Thus the heart is a flattering mirror to make one look better than he is! Is there not cause to suspect this impostor!

Secondly, the heart shows its deceitfulness regarding SACRED things. It will be ready to put us off with counterfeit grace. Many have been deceived in taking false money; and many, it is to be feared, have been deceived in taking false grace.

The heart is ready to deceive with a false repentance. A sinner is troubled a little for sin, or rather the consequences of it, and perhaps sheds a few tears, and now his heart soothes him—and tells him that he is a true penitent. But every legal terror is not true repentance: "They were pricked in their hearts" (Acts 2:37); yet after this, "Peter said unto them repent" (verse 38). If every slight trouble for sin were true repentance—then Judas and Cain may be enrolled in the number of penitents. Evangelical repentance works a change of heart (1 Cor. 6:11). It produces sanctity. But the false penitent, though he has trouble of spirit—yet has no transformation or change of heart and life. He has a weeping eye—but an adulterous heart. Ahab fasts and puts on sackcloth—but after this, he puts the prophet Micah in prison (1 Kings 22:27).

The heart is apt to deceive with a false faith; it would put the dead child in the place of the living child. Those in the second chapter of John are said to believe; but Christ did not believe their faith (John 2:24). True faith, as it casts itself into Christ's arms to embrace him, so it casts itself at Christ's feet to serve him. But spurious faith, though it is forward to receive Christ's benefits—yet it plucks the crown from his head—and will not submit to his authority! (Isaiah 9:6). It would have him a Priest to save him—but not as a King upon his throne to rule him (Zech. 6:13).

Thus the heart is full of fallacies; he who fears God, fears his heart lest it should rob him of the blessing.

3. The fear of God—will make a man fear DEATH. We should fear death, first, because it is such a serious thing, it is the inlet to eternity and puts us into an unalterable state!

Secondly, because of its proximity. It is nearer to us than we are aware; it may be within a few hours march of us! God may this night say, "Give an account of your stewardship!" And what if death should come before we are ready?

Thirdly, because after death there is nothing to be done for our souls. There is no repenting in the grave: "In the grave, where you are going, there is neither working nor planning" (Eccles. 9:10). So death is to be feared with a holy and pious fear.

Question: How far may a child of God fear death?

Answer 1. So far as the fear of death is a curb bit, to keep him from sin. A believer may lawfully make use of all means to deter him from sin. There is no stronger antidote against sin—than the fear of death. "Am I sinning today—and tomorrow may be dying—and going to judgment!"

Answer 2. A child of God may so far fear death, as it makes him die to the world. The fear of death should sound a retreat and call us off from worldly vanities. What is the world? We must leave it shortly, and all we will then have, is our burying place (Gen. 49:30).

Answer 3. A child of God may so far fear death, as this fear fits him more for death. Jacob feared his brother Esau's coming against him, and he prepared to meet him, addressing himself to prayer (Gen. 32:7, 24). So when we fear death's coming, and we prepare to meet it—we set oh soul in order. This is a godly fear of death.

But this fear of death in the godly must he mixed with hope. The nature of death to a believer, is quite changed. Death is in itself a curse—but God has turned this curse into a blessing. To a child of God, death is not a destruction, but a deliverance. When the mantle of his flesh drops off, he ascends in a fiery chariot to heaven!

4. The fear of God—will make a man fear JUDGMENT. Anselm spent most of his thoughts upon the Day of Judgment; and Jerome thought he always heard that voice sounding in his ears, "Arise you dead—and come to judgment!" That there shall be such a day is evident:

a. From God's veracity: he who is the Oracle of truth has asserted it: "For he comes—for he comes to judge the earth" (Psalm 96:13). There is duplication here, firstly, to show the certainty: "he comes, he comes". It is an indubitable maxim. Secondly, to show the speediness, "he comes, he comes", the time draws near—it is almost daybreak, and the judge is ready to take the bench! (James 5:9). God's decree cannot be reversed!

b. There shall he such a day for the vindication of God's justice. Things seem to be done in the world, very unequally: the godly suffer, the wicked prosper. Atheists are ready to think God has thrown aside the government of the world—and does not mind how things are transacted here below. Therefore there must he a judicial process, that God may undeceive the world and set all things right.

c. That there shall be such a day is evident by the principles engrafted in a natural conscience. When Paul reasoned of judgment to come, "Felix trembled" (Acts 24:25). The prisoner at the bar—made the judge tremble! That a wicked man dying is so surprised with terrors—from where does this arise, but from a secret apprehension of ensuing judgment!

It will be a great judgment. Never was the like seen! We must all appear before the judgement seat! (2 Cor. 5:10). There is no fleeing, no absconding, no bribing, no appearing by a proxy—but all must make their personal appearance. Those who were above trial here, and the law could not reach them, must appear before the tribunal of heaven!

Who shall be the Judge? Jesus Christ (John 5:22.; Acts 17:31). "He has appointed a day, in the which he will judge the world—by that man whom he has ordained." Christ the Judge, is called man because he shall judge the world in a visible shape. He must be both God and man: he must be God, that he may see men's hearts—and he must be man, that he himself may be seen.

What a solemn day will this be, when Christ shall sit upon the bench of judicature! He will judge "righteously" (Psalm 9:8). Though he himself was wronged, he will do no wrong. And he will judge thoroughly: "Whose fan is in his hand and he will thoroughly purge his floor" (Matt. 3:12). He will see what is wheat—and what is chaff; who have his image upon them—and who the mark of the beast. Surely, the fear of God will cause a holy trembling at the thoughts of this day!

Question: In what sense should those who fear God—fear the Day of Judgment?

Answer: Not with a fear of dread or despondency, for the Day of Judgment will be a Jubilee—a blessed comfortable day to them! The thrush sings at the approach of rain—and so may believers at the approach of Judgment. Christ who is their Judge is also their Redeemer and Advocate. But,

a. The godly should so fear judgment as every day to renew their sorrow for sin. They have sins which creep upon them daily—and they must with Peter weep bitterly. They must steep their souls in the salty tears of repentance. It would be sad to be found at the last day, in any sin unrepented of.

b. The godly should so fear the Day of Judgment as to make them afraid of sins of omission. Not dressing a wound brings death. Not discharging duty may bring damnation. You may read the solemn process at the last day: "I was hungry and you gave Me nothing to eat; I was thirsty and you gave Me nothing to drink; I was a stranger and you didn’t take Me in; I was naked and you didn’t clothe Me, sick and in prison and you didn't take care of Me" (Matt. 25:42). The charge here brought in, is for sins of omission. Christ does not say, "You took away my food from me"—but "You gave me nothing to eat"; He does not say, "You put me in prison"—but "You did not visit me." The sins of omission condemned them. Not praying in the family, not attending the means of grace, not giving alms, will be the fatal indictment.

c. The godly should so far fear the Day of Judgment as to make them afraid of pretending in religion. For at that day, false hearts will be unmasked. Why did Paul walk with such integrity? "You are witnesses and God also, how holily, and justly, and unblamably we behaved ourselves among you" (1 Thess. 2:10). What was the cause of this? Surely a fear of the approaching Judgment Day: "For we must all appear before the judgement seat of Christ!" (2 Cor. 5:10). The word in the original means we must be made manifest, our hearts must be laid open before men and angels. Such is the witchcraft of hypocrisy, that it is hard in this life, to know who is a false professor, and who is sincere. But shortly there will be a full revealing. It is good for God's people so to fear judgment, as to make them strive against deceit and hypocrisy; for then the hypocrite will be found out.

5. The fear of God—makes a man fear HELL. Hell is called the "place of torment" (Luke 16:28). Not only notoriously wicked sinners—but such as fear God, ought to fear hell: "I say unto you my friends, Fear him who has power to cast into hell!" (Luke 12:4).

Question: How far should God's people fear hell?

Answer: Not so far, as to let go their hope. A mariner fears a storm—but not so as to throw away his anchor. Such as fear God—should fear hell in four ways.

a. Those who fear God ought to fear hell—as that which they have deserved. Their sins have merited hell. Woe to the holiest man alive—if God should weigh him in the balance of his justice!

b. Those who fear God ought to fear hell—insofar as this is a means to make them shake off spiritual sloth. This sleeping disease is apt to seize upon God's own people; "the wise virgins slumbered" (Matt. 25:5). Now, so far as the fear of hell is an alarm or a warning-bell to awaken the godly out of security, and make them run faster to heaven, so far it is a godly and blessed fear.

c. The fear of hell is good in the godly—insofar as it makes them afraid of being in the number of those who shall go to hell. There are certain people who are in danger of hell:

First, those who have their heaven in this life: "You who are given to pleasure" (Is. 47:8). Epicures swim in sensual delights; they would rather displease God—than deny the flesh. These shall take up their quarters in hell. "The Lord, the Lord Almighty, called you on that day to weep and to wail, to tear out your hair and put on sackcloth. But see, there is joy and revelry, eating of meat and drinking of wine! "Let us eat and drink," you say, "for tomorrow we die!" The Lord Almighty has revealed this in my hearing: "Until your dying day this sin will not be atoned for," says the Lord, the Lord Almighty!" (Isaiah 22:12-14) That is, this sin shall not be done away by any sacrifice.

Second, they are in danger to be cast into hell who live in the sin of adultery (Prov. 22:12). Those who burn in lust—shall burn in hell! "Lord knows how to keep the unrighteous under punishment until the day of judgment, especially those who follow the polluting desires of the flesh." (2 Pet. 2:9-10). See the corruption of man's nature! Instead of drinking water out of his own cistern, he loves stolen waters (Prov. 9:17). The same Latin word signifies a stable and a whore-house—both are for beasts!

Third, they are likely to go to hell who, by giving bad example, cause others to sin. Bad example, like the plague, is contagious. Great men are mirrors—by which the common people dress themselves. Such as give bad example, have not only their own sins, but the sins of others to answer for. That doubtless was the reason why the rich man entreated Abraham that one might go from the dead to preach to his brethren (Luke 16:27), and not that he had love to their souls, but because, while he was alive, he had occasioned his brethren's sins by his wicked example, and knew that their coming to hell would increase his torment!

Fourth, they are likely to go to hell who live and die in the contempt of God's Word. Ministers have preached until their lungs are exhausted—but men stop their ears and harden their hearts! "They made their hearts as an adamant stone" (Zech. 7:12). Hardness of heart lies in the insensibility of the conscience (Eph. 4:19), and the inflexibility of the will (Jer. 44:16-17). Obdurate sinners shake out the arrow of conviction and scorn all godly reproof. When the prophet cried to the altar of stone, it broke apart (1 Kings 13:2). But sinners hearts do not break! These are likely to have the wrath of God flame about their ears! "This will take place at the revelation of the Lord Jesus from heaven with His powerful angels, taking vengeance with flaming fire on those who don't know God and on those who don't obey the gospel of our Lord Jesus. These will pay the penalty of everlasting destruction, away from the Lord’s presence and from His glorious strength!" (2 Thess. 1 :7-8).

Fifth, they shall go to hell who fall away (Mat. 13:6). Because they had no root—they withered. Flowers in a waterpot will keep green and fresh a while—but having no root, they wither. Demas made a fair show a while—but ended as the silkworm which, after all her fine spinning, at last becomes a common fly. "If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left, but only a fearful expectation of judgment and of raging fire that will consume the enemies of God!" (Heb. 10:26-27).

Thus we see who are likely to be thrown into hell. Now it is good for the godly so to fear hell—as to fear to be in the number of those who shall go to hell.

d. The fear of hell is good in the godly—insofar as it is a fear mixed with rejoicing. "Rejoice with trembling" (Psalm 2:11). A believer's fear of hell must he like the fear of the two Marys going from the sepulcher: "They departed from the sepulcher with fear and great joy" (Matt. 28:8). With fear, because they had seen an angel; and with joy, because Christ was risen! So must the godly look on hell, with fear and joy. With fear, because of the fire; and with joy, because Christ has freed them from hell. A man who stands upon a high rock, fears when he looks down into the sea—yet rejoices that he is not there drowning in the waves. So a child of God, when he looks down into hell by contemplation, may fear because of the dreadfulness of the torment; yet this fear should be mingled with joy, to think he shall never come there! Jesus has delivered him "from the wrath to come" (1 Thess. 1:10).

6. The fear of God will make a man fear HEAVEN. You may say, "that is strange—we should rather hope for heaven." No, a regenerate person is to fear heaven—lest he fall short of it. "Therefore, while the promise remains of entering His rest, let us fear so that none of you should miss it!" (Heb. 4:1). It is a metaphor taken from athletes who, growing weary and lagging behind, come short of the prize. Who had more hope of heaven than Paul? Yet he was not without his fears: "I discipline my body and bring it under strict control, so that after preaching to others, I myself will not be disqualified" (1 Cor. 9:27). And well may he who shall go to heaven, fear less he miss it, if you consider:

a. It is possible for many who make a splendid profession, to lose heaven. What do you think of the foolish virgins? They are called virgins because they were not tainted with any gross sin; yet these virgin-professors were shut out of heaven! (Matt. 25:10). Balaam, a prophet; and Judas, an apostle—were both shut out of heaven! We have seen some ships which had glorious names given them, the Good-speed, the Hope, the Safeguard—which were lost at sea.

b. It is possible to come near to heaven—yet fall short of it: "You are not far from the kingdom of God" (Mark 12:34); yet he was not near enough! Men may commend the ministry of the Word, have their affections moved at an ordinance, and in outward show out-do the children of God (Num. 23:1-2); yet, not having the oil of sincerity in their vessels, they will fall short of eternal happiness. And how dismal is that—to lose God, to lose their souls, to lose their hopes! The millions of tears shed in hell—are not sufficient to bewail the loss of heaven! Well may such as have heaven in them, fear their coming short of it.

So much, then, for this sixth use, trial.

Question. How shall we arrive at this blessed fear?

Answer.

1. Let us set God ever in our eye—study his immensity! He is God Almighty (Gen. 17:1). He gives laws to the angels, binds the consciences of men, cuts off princes "He breaks the spirit of rulers; he is feared by the kings of the earth." (Psalm 76:12). The thoughts of God's incomprehensible greatness, should strike a holy awe in our hearts! Elijah wrapped his face in a mantle when God's glory passed by. The reason men do not fear God—is because they entertain slight thoughts of him! "You thought that I was altogether like you!" (Psalm 50:21).

2. Let us pray for this fear of God, which is the root of all holiness, and the mother of all wisdom. "Give me an undivided heart—that I may fear your name" (Psalm 86:11). The Lord has promised to put his fear in our heart (Jer. 32:40). Let us pray over this promise. While some pray for riches, and others for children—let us pray for a heart to fear God!

To conclude this, you who have this fear planted in your souls—bless God for it! "You who fear the Lord—bless the Lord" (Psalm 135:20). God has done more for you than if he had made you kings and queens—and caused you to ride upon the high places of the earth! He has enriched you with that jewel which he bestows only upon the elect.

Oh, stand upon Mount Gerizim, blessing. The fear of God is an immortal seed springing up into glory! "You who fear the Lord—praise him!" (Psalm 22:23). Begin the work of heaven now. Be spiritual choristers! Sound forth holy doxologies and triumphs! Say, as David, "My mouth is full of praise and honor to You all day long!" (Psalm 71:8).

God has but little praise in the world. Who should thus pay that which is due to him—if not those who fear him?

The Godly Should SPEAK of God

Having done with the character of the godly in general terms, I proceed next to their special characteristics: "Then those who feared the Lord talked with each other". When the wicked said, "It is vain to serve God", then "Then those who feared the Lord talked often with each other". The meaning of this word, they "talked often", is they discoursed piously together; their tongues were divinely tuned by the Holy Spirit.

Christians, when they meet together, should be much in "holy conference". This is not only an advice—but a charge: "You must commit yourselves wholeheartedly to these commands I am giving you today. Repeat them again and again to your children. Talk about them when you are at home and when you are away on a journey, when you are lying down and when you are getting up again." (Deut. 6:6). Indeed, where there is grace poured in—it will effuse out! Grace changes the language—and makes it spiritual. When the Holy Spirit came upon the apostles, they "spoke with other tongues" (Acts 2:4). Grace makes Christian speak with other tongues. A godly Christian not only has the law of God in his heart (Psalm 37:31)—but in his tongue! (verse 30). The body is the temple of God (1 Cor. 6:19). The tongue is the organ in this temple, which sounds in holy discourse! "The tongue of the just is as choice silver" (Prov. 10:20). He drops silver sentences, enriching others with spiritual knowledge! "The good man brings good things out of the good stored up in him; and the evil man brings evil things out of the evil stored up in him. But I tell you that men will have to give account on the day of judgment for every careless word they have spoken. For by your words you will be acquitted, and by your words you will be condemned." (Matt. 12:35-37). In the godly man's heart, there is a treasury of goodness, and this is not like a bag of hidden money—but he brings something out of the treasury within—to the enriching of others.

Grace is of the nature of fire, which will not be pent up. Like new wine, grace requires a vent (Acts 4:20). There is a principle within, which constrains to holy conference: "I am full of words, and my spirit compels me to speak." (Job 32:18).

The first use of this doctrine is for INFORMATION. It shows the character and temper of true saints: they "speak often one to another"; their lips drop as a honeycomb. The country to which a man belongs—is known by his language. He who belongs to the Jerusalem above—speaks the language of Canaan. None of God's children are dumb; their mouth is a "wellspring of wisdom" (Prov. 18:4).

The second use is REPROOF. Here I may draw up a bill of indictment against five sorts of people.

1. Such as are SILENT in matters of true religion. They would be counted godly—but he must have good eyes, who can see it! I know not whether it is ignorance or timidity—which sets godly discourse aside. Many are as mute in piety—as if their tongues did cleave to the roof of their mouth! Had they any love to God, or had they ever tasted how sweet the Lord is—their mouth would "talk of his righteousness" (Psalm 71:24).

Friends, what should concern us but salvation? What are the things of this world? They are neither real or lasting (Proverbs 23:5). Do we not see men heap up riches, and suddenly death, as God's sergeant, arrests them! What should we talk of—but the things pertaining to the kingdom of God? Let this cause blushing among Christians—that their meetings are so unprofitable, because they leave God out of their discourse!

Why is there no godly conference? Have you so much spiritual knowledge, that you need not have it increased? Have you so much faith, that you need not have it strengthened? Silence in piety—is a loud sin! We read of one who was possessed with a dumb devil (Mark 9:17). How many are spiritually possessed with a dumb devil!

2. It is a rebuke to such as, when they meet together, instead of speaking of heaven, have IDLE, FROTHY discourse! They talk—but do not say anything spiritually profitable. Their lips do not drop as a honeycomb. Their speaking is no more profitable, than an infant's mutterings. "They speak vanity everyone with his neighbor" (Psalm 12:2). If Christ should ask some today, as he did the two disciples going to Emmaus, "What are you discussing together as you walk along?" (Luke 24:17); they could not answer as those did, "The things concerning Jesus the Nazarene!" No, perhaps they were talking about toys, or new fashions! If idle words must be accounted for (Matt. 12:36), Lord, what an account will some have to give!

3. It reproves the avaricious person who, instead of speaking of heaven, talks of nothing but the WORLD. The farmer speaks of his plough and yoke of oxen; the tradesman of his wares and drugs; but not a word of God. "The one who is from the earth belongs to the earth—and speaks as one from the earth." (John 3:31). Many are like the fish in the gospel—which had money in its mouth! (Matt. 17:27). They talk only of secular things, as if they imagined to fetch happiness out of that earth which God has cursed!

Seneca, being asked of what country he was, answered he was "a citizen of this world". We may know many to be citizens of this world—their speech betrays them! O souls bent towards the earth and empty of spiritual things!

4. It reproves those who do indeed speak often to one another—but with EVIL speech. "The tongue also is a fire, a world of evil among the parts of the body. It corrupts the whole person, sets the whole course of his life on fire, and is itself set on fire by hell." (James 3:6).

i. They speak one to another in harsh words. Their words should be like the "waters of Shiloh—which go softly" (Isaiah 8:6). But too often they are fierce and biting. Water, when it is hot, soon boils over; when the heart is heated with anger—it soon boils over in furious speech!

Many curse in their anger. The tongue is made in the fashion of a sword—and it cuts like a sword! Angry words often harm the one who utters them. Rehoboam with one churlish word, lost ten tribes. A fiery spirit is unsuitable to the Master we serve—"the Prince of Peace"; and to his message—"the gospel of peace". Such whose tongues are set on fire, let them take heed that they do not one day in hell, desire a drop of water to cool their tongue! (Luke 16:24).

ii. They speak one to another in a bad sense, who MURMUR and COMPLAIN one to another. They do not complain of their sins—but their vain desires. Murmuring proceeds from unbelief: "They did not believe his word: but murmured" (Psalm 106:24-25). When men distrust God's promises, they murmur at his providences. This is a sin God can hardly bear! "How long shall I bear with this evil congregation, which murmurs against me?" (Num. 14:27). Israel's speeches were venomous, and God punished them with venomous serpents! (1 Cor: 10:10).

iii. They speak one to another in a bad sense who give vent to FILTHY, CORRUPT language. The heart is a cask full of wickedness, and the tongue is the tap which lets it flow out! When the face breaks out in sores and pimples—it shows that the blood is corrupt. When men break forth in filthy speech—it shows the heart is corrupt. We read that the lips of the leper were to be covered (Lev. 13:45). It would be a blessing—if we could cover the filthy lips of our spiritual lepers!

iv. They speak one to another in a bad sense who, instead of seasoning their words with grace, mix them with SWEARING. Swearers rend and tear God's name, and, like mad dogs—fly in the face of God! "Because of swearing the land mourns" (Jer. 23:10). Some think it fine speech, to mix every sentence with an oath; as if they would go to hell genteelly. "But", says one, "it is my custom to swear." Is this an excuse—or an aggravation of the sin? If a malefactor should he arraigned for robbery, and he should say to the judge, "Spare me—for it is my custom to rob and steal", the judge would say, "You shall all the more die!" For every oath that a man swears, God puts a drop of wrath into his vial!

v. It reproves those who, instead of speaking in a holy manner one to another, speak of others:

First, they speak of others in CENSURING. Some make it a part of their religion to talk about and criticize others. They do not imitate their graces—but speak upon their failings. God grant that professors may wash their hands of this! Were people's hearts more humble—their tongues would he more charitable! It is the sign of a hypocrite—to criticize others and commend himself.

Secondly, they speak of others in SLANDERING. "You slander your own mother's son!" (Psalm 50:20). Slandering is when we speak to the harm of another—and speak that which is not true. Worth is blasted by slander! Holiness itself is no shield from this sin. The lamb's innocency will not preserve it from the wolf! Job calls slandering "the scourge of the tongue" (Job 5:21). You may smite a man—yet never touch him! A slanderer wounds another's reputation, and no physician can heal these wounds! The eye and the name—are two tender things. God takes it ill at our hands—to calumniate others, especially to slander those who help to keep up the credit of true religion: "Were you not afraid to speak against my servant Moses?" (Num. 12:8). What, my servant, who has wrought so many miracles, whom I have spoken with face to face on the mount! Were you not afraid to speak against him!

The Greek word for slanderer signifies devil (1 Tim. 3:11). Slander is the devil's proper sin—he is "the accuser of the brethren" (Rev. 12:10). The devil does not commit adultery—but he bears false witness. The slanderer may be indicted for clipping; he clips his neighbor's credit to make it weigh lighter. Our nature is prone to slander; but remember, it is just as much a sin in God's reckoning to break the Ninth Commandment, as the Eighth Commandment.

The third use is EXHORTATION. Put this great duty into practice! Imitate these holy ones in the text, who "spoke often one to another". Jerome thinks they spoke something in defense of the providence of God; they vindicated God in his dealings, and exhorted one another not to be discouraged at the virulent speeches of the wicked—but still to hold on a course of piety. Thus, Christians, when you meet, give one another's souls a visit—impart your spiritual knowledge, impart your experiences to each other (Psalm 66:16). Samson having found honey, did not only eat of it himself—but carried it to his father and mother (Judges 14:9). Have you tasted the honey of the Word? Let others have a taste with you!

He who has been in a perfumer's shop does not only himself partake of those sweet fragrances—but some of the perfume sticks to his clothes, so that those who come near him partake of those perfumes. Just so, having ourselves partaken of the sweet savor of Christ's ointments, we should let others partake with us, and by our heavenly discourse, diffuse the perfume of piety to them. Let your words be seasoned with salt (Col. 4:6). Let grace be the salt which seasons your words and makes them savory. Christians should take all occasions for godly discourse, when they walk together, and sit at table together. This makes their eating and drinking to be "to the glory of God" (1 Cor. 10:31). What makes it a communion of saints--but godly conversation?

But some may say they are barren of matter—and know not what to speak of. Have you walked so often through the field of Scripture—yet gathered no ears of corn? Have not you matter enough in the Word to furnish you with something to say? Let me suggest a few things to you. When you meet, speak one to another of the promises. No honey is so sweet—as that which drops from a promise! The promises are the support of faith, the springs of joy, and the saints royal charter. Are you citizens of heaven, and yet do not speak of your charter?

Speak of the preciousness of Christ. He is all beauty and love; he has laid down his blood as the price of your redemption. Have you a friend who has redeemed you—and yet you never speak of him?

Speak one to another of sin, what a deadly evil it is, how it has infected your virgin-nature, and turned it into a lesser hell.

Speak of the beauty of holiness, which is the souls embroidery, filling it with such orient splendor, as makes God and angels fall in love with it. The graces are the sacred characters of the divine nature.

Speak one to another of your souls: enquire whether they are in good health.

Speak about death and eternity: can you belong to heaven and not speak of your country?

Thus, you see, here is matter enough, for holy conference. Why then do you not maintain godly discourse? I believe that one main reason for the decay of the power of godliness, is a lack of Christian conference. People when they meet talk of vanities—but God and heaven are left out of their discourse! That I may persuade you in your conversations to put in a word about your souls—let me offer these few things for your consideration.

1. Holy conversation was the practice of the saints of old. Elijah and Elisha went on in godly discourse until the chariot of heaven came to part them (2 Kings 2:11). David's tongue was tuned to the language of Canaan, "My tongue shall talk of your righteousness" (Psalm 71:24). The primitive Christians, into whatever company they came, spoke of a glorious kingdom they expected, so that some thought they were ambitious of worldly honor. But the kingdom they looked for, was not of this world but a kingdom with Christ in heaven. Jerome says that some of the Christian ladies spent much of their time in communing together, and would not let him alone—but continually asked him questions about their souls.

2. We are bidden to redeem the time (Eph. 5:16). The poets painted time with wings, because it flies so fast! Time lost must be redeemed, and is there any better way to redeem time, than to improve it in trading for heaven, and speaking of God and our souls?

3. Jesus Christ has left us a pattern. His words were perfumed with holiness, "All bore him witness, and wondered at the gracious words which proceeded out of his mouth!" (Luke 4:22). Christ had grace poured into his lips (Psalm 45:2.). In all companies, he maintained godly discourse. When he sat on Jacob's well, he falls into an heavenly discourse with the woman of Samaria about the water of life (John 4:14). And so when Levi made him a feast (Luke 5:29), Christ feasts him in return—with heavenly discourse. And no sooner was Christ risen from the grave but he "was speaking of the things pertaining to the kingdom of God" (Acts 1:3). The more spiritual we are in our speeches—the more we resemble Christ! Should not the members he like the Head? Christ will not be our Savior—unless we make him our pattern.

4. Godly discourse would prevent sinful discourse. Much sin passes in ordinary talk—as gravel and mud pass along with water. How many are guilty of tongue-sins! Godly discourse would prevent evil—as labor prevents idleness. If we accustomed our tongues to the heavenly dialect, the devil would not have so much power over us.

5. We may somewhat have a knowledge of men's hearts—by their common discourse. Words are the looking-glass of the mind. As you may judge of a face by the mirror, whether it be fair or foul; so by the words—we may judge of a man's heart. A lascivious tongue shows a lustful heart; an earthly tongue shows a covetous heart; a gracious tongue shows a gracious heart. The Ephraimites were known by their pronunciation, saying "sibboleth" for "shibboleth" (Judg. 12:6). So by the manner of our speech—it may be known to whom we belong. The tongue is the index of the heart! If you broach a cask, that which is within, will come out. By that which comes out of the mouth—you may guess what is within, in the heart! "Of the abundance of the heart—the mouth speaks" (Luke 6:45).

6. Godly discourse is beneficial. "The tongue of the wise brings healing." (Proverbs 12:18) A word spoken in season may make such a powerful impression upon another's heart, which will do him good all his life. One single coal is apt to die—but many coals put together keep in the heat. Christians by their heavenly talk may "blow up" one another's grace into a flame!

When the daughters of Jerusalem had conversed a while with the spouse, and had heard her describe Christ's admirable beauty, their affections began to be inflamed, and they would seek him with her. "Where is your beloved gone, O fairest among women—that we may seek him with you?" (Song of Sol. 6:1).

A Christian by divine discourse may enlighten another when he is ignorant; warm him when he is frozen; comfort him when he is sad; and confirm him when he is wavering. Latimer was much strengthened by discourse with Thomas Bilney in prison, and hearing his confession of faith. A godly life adorns true religion—a godly tongue propagates it! When the apostle would have us edify one another, what better way could he prescribe than this—to have such holy speeches proceed out of our mouths as might "minister grace unto the hearers" (Eph. 4:29)?

7. We must be accountable to God for our speech. Words are judged light by men—but they weigh heavy in God's balance. By our words we shall be either saved or damned. "For by your words you shall he justified, and by your words you shall be condemned" (Malt. 12:37). If our words have been seasoned with grace—then the acquitting sentence is likely to go on our side.

8. Godly discourse is a Christian's honor. The tongue is called our glory (Psalm 30:12), because it is the instrument of glorifying God. When our tongues are out of tune in murmuring, then they are not our glory; but when the organs sound in holy discourse, then our tongues are our glory.

9. Godly discourse will be a means to bring Christ into our company. While the two disciples were conferring about the death and sufferings of Christ, Jesus Christ himself came among them: "While they communed together . . . Jesus himself drew near, and went with them" (Luke 24:15). When bad discourse prevails—Satan draws near and makes one of the company; but when godly discourse is promoted—Jesus Christ draws near.

Let all that has been said excite us to godly discourse. Certainly, there is no better way than this to increase our stock of grace. Others by spending grow poor; but the more we spend ourselves in holy discourse, the richer we grow in grace; as the widow's oil, by pouring out, increased (2 Kings 4).

Question: How may godly conference be arrived at?

Answer 1. If you wish to discourse of true religion, get your minds well furnished with knowledge. Hereby, you will have a treasury to fetch from. "I am pent up and full of words" (Job 32:18). Some are backward to speak of godly things for lack of matter. The empty vessel cannot run. If you would have your tongues run fluently in piety, they must be fed with a spring of knowledge. "Let the word of Christ dwell in you richly" (Col. 3:16). In one of the miracles which Christ wrought, he first caused the water-pots to he filled with water, and then said, "Now draw some out" (John 2:8). So we must first have our heads filled with knowledge, and then we shall be able to draw out to others in godly discourse.

Answer 2. If you would discourse readily in the things of God, make piety your delight. What men delight in—they will be speaking of. The sensualist speaks of his sports; the worldling of his rich purchase. Delight makes the tongue as the pen of a ready writer. The spouse, being delighted and enamored with Christ's beauty, could not conceal herself; she makes an elegant and passionate oration in the commendation of Christ. "My beloved is white and ruddy, the chief among ten thousand! Yes—he is altogether lovely!" (Song of Solomon 5:10, 16).

Answer 3. Pray that God will both gift and grace you for Christian conference. "O Lord, open my lips!" (Psalm 51:15). Satan has locked up men's lips. Pray that God will open them. Perhaps you pray that you may believe in Christ—but do you pray that you may commend him, and not be ashamed to speak of him before others? "I will speak of your testimonies also before kings, and will not be ashamed" (Psalm 119:46). To end this, let me briefly insert two cautions:

Caution 1. I do not deny that it is lawful to confer of worldly business sometimes; communication requires conference. But with this proviso, that we should show more delight and earnestness in speaking of spiritual things than earthly things, remembering that the soul is far more valuable than the world.

Caution 2. When people speak of true religion, let it not be for any sinister, unworthy end, nor for ostentation—but for edification; and then, having your aim right, speak of the things of God, with life and affection, that others may perceive you feel those truths of which you speak.

A. The Godly Should Meditate on God's Name

The second special characteristic of the godly in the text is, "they thought upon God's name." These saints, when they were together—spoke of God; when they were alone—they thought of God. They "thought upon his name".

Question. What is meant by God's name?

Answer 1. By the name of God is meant his essence; God's name is put for God himself.

Answer 2. By the name of God is meant his glorious attributes, which are, as it were, the several letters of his name.

Answer 3. By the name of God is meant his worship and ordinances, where his name is called upon. "Go to the place at Shiloh where I once put the Tabernacle to honor my name" (Jer. 7:12). That is, where I first set up my public worship.

Now this name of God, the saints in the text did contemplate, they thought upon his name. Thoughts are the first-born of the soul, the conceptions of the mind, the immediate fruit and outcome of a rational being. "Thoughts are the representations of things in the imagination." These devout souls in the text were chiefly busying their thoughts about God and heaven.

It is the inseparable sign of a godly man, to employ his chief thoughts about God: "The thoughts of the righteous are right" (Proverbs 12:5); that is, they are set upon the right object. It is natural to think. Thoughts fly out of the mind—as sparks fly out of a furnace. The Hebrew word for a thought signifies the boughs of a tree, because thoughts shoot out from our minds as branches do from a tree. It is, I say, natural to think—but it is not natural to think of God; this is proper to a saint. His thoughts are sublime and seraphic—they fly to heaven.

The mind is a mint-house where thoughts are minted. David minted golden thoughts: "I am still with you" (Psalm 139:18), that is, by divine contemplation. Thoughts are the travelers of the soul. David's thoughts kept on heavens road: "I am continually with you" (Psalm 73:23). As the mariners needle turns to the North Pole, so a saint's thoughts are still pointing towards God.

Question. Why is it, that the saints thoughts mount up to God?

Answer 1. There will be this thinking on God—from those intrinsic perfections which are in him. The loveliness of the object, attracts the thoughts. God is the Supreme good. There is nothing but God, which is really worth thinking upon. "You are my portion, O Lord" (Psalm 119:S7). Will not a man's thoughts run upon his portion? A gracious soul has found pleasure in thinking on God (Psalm 63:5-6). He has had those transfigurations on the mount, those incomings of the Spirit, those enterings of God's love, those foretastes of glory—so that he cannot keep his thoughts off from God! To hinder him from thinking on God—is to bar him of all his pleasure.

Answer 2. There will be thinking on God—from the powerful operations of the Holy Spirit. We cannot of ourselves think a godly thought (2 Cor. 3:5)—but the Spirit elevates and fixes the heart on God: "The Spirit lifted me up" (Ezek. 3:14). When you see the iron move upward—you know there has been some magnet drawing it. Just so, when the thoughts move upwards towards God, the Spirit has, as a divine magnet, drawn them!

First Use: REPROOF.

Out of the quiver of this text I may draw several arrows of reproof:

1. It reproves those who do not think upon God's name. It is the brand-mark of a reprobate: "God is not in all his thoughts" (Psalm 10:4). He endeavors to expunge and blot God out of his mind. Though he draws his breath from God—yet he does not think of him. His thoughts all shoot into the earth (Phil. 3:19). Had not sinners by their fall lost their head-piece, they would reason thus with themselves: "Certainly God is best worth thinking on. Is there any excellency in the world? Then what excellency there is in God—who has made it! He gives the star its beauty, the flower its fragrance, food its pleasantness! If there is such deliciousness in the creature, what must there be in God! He must needs be better than all. O my soul, shall I admire the drop—and not the ocean? Shall I think of the workmanship, and not of him who made it?"

This forgetfulness of God, is the fruit of original sin—which has warped the soul, and taken it off from the right object.

2. It reproves such as indeed think of God—but who do not have RIGHT thoughts of him. As the Lord said to Eliphaz, "You have not spoken of me what is right" (Job 42:7); so some think of God—but they do not think of him rightly.

1. They have low unworthy thoughts of God. They imagine God to be like themselves (Psalm 50:21). Men think that God is as short-sighted as they, and that he cannot see them through the thick canopy of the clouds. (He who makes a watch knows all the wheels and pins in it, and the spring which causes the motion.) God who is the inspector of the heart (Acts 1:24; 15:8) sees all the intrigues and private plots in the thoughts (Job 42:2; Amos 4:13). God knows the true motion of a false heart! "I know, and am a witness—says the Lord" (Jer. 29:23).

2. Men have injurious thoughts of God.

First, they think that his ways are unjust. "Yet you say—The way of the Lord is not just. Hear, O house of Israel—Is my way unjust? Is it not your ways that are unjust?" (Ezek. 18:25). Some call God's providence to the bar of reason, and judge his proceedings to be unjust. But God says, "I will make justice the measuring line and righteousness the plumb line" (Isaiah 28:17). His ways are secret—but never unjust. God is most just in his way—when we think he is out of his way.

Secondly, they think that his ways are unprofitable. "You have said—It is useless to serve God. What have we gained by keeping His requirements?" (Mal. 3:14). We cannot show our earnings. These are not right thoughts of God. Men think him to be a hard master; but God will be in no man's debt, he gives double pay: "Neither do you kindle a fire on my altar for nothing" (Mal. 1:10).

3. It reproves such as, instead of thinking on God, have their minds wholly taken up with VAIN thoughts. Vain thoughts are the froth of the brain. "How long shall your vain thoughts lodge within you?" (Jer. 4:14). I do not deny that vain thoughts may sometimes come into the best hearts—but they have a care to turn them out before night, that they do not lodge there. This denominates a wicked man. His thoughts dwell upon vanity; and well may his thoughts be said to be vain, because they do not turn to any profit! "Vanity, and things wherein there is no profit" (Jer. 16:19). They are vain thoughts, which are about foolish things, and run all into straw. They are vain thoughts which do not better the heart, nor will give one drop of comfort at death, "In that very day his thoughts perish" (Psalm 146:4). Vain thoughts are corrupt; they taint the heart and leave an evil tincture behind.

4. It reproves such as have, not only vain thoughts, but VILE thoughts.

Firstly, proud thoughts: while they view themselves in the mirror of self-love, they begin to take up venerable thoughts of themselves, and so pride fumes up into their head and makes them giddy! (Acts 5:36).

Secondly, impure thoughts. They think how to gratify their lusts—they "make provision," or as the word signifies, become "caterers" for the flesh (Romans 13:14).

Sin begins in the thoughts. First men devise sin—then they act it (Mic. 2:1-2). For instance, if one seeks preferment, he thinks to himself by what ladder he may climb to honor. He will cringe and comply, and lay aside conscience, because he thinks that this is the way to rise. If a man would grow rich, he sets his thoughts to work how to obtain an estate. He will pull down his soul—to build up an estate. Would he wreak his malice on another? He frames a plan in his thoughts to harm him. As Jezebel (that painted harlot) when she would ruin Naboth, presently feigns a sham-plot and subtly thinks of a way how to dispatch him: "She commanded: Call the citizens together for fasting and prayer and give Naboth a place of honor. Find two scoundrels who will accuse him of cursing God and the king. Then take him out and stone him to death!" (1 Kings 21:9-10).

Oh, the mischief of thoughts! A man may deny God in his thoughts: "The fool has said in his heart—there is no God" (Psalm 14:1). He may commit adultery in his thoughts: "Whoever looks on a woman to lust after her, has committed adultery with her in his heart" (Matt. 5:28). A man may murder another in his thoughts: "Whoever hates his brother is a murderer" (1 John 3:15 ). O how much contemplative wickedness is in the world! Tremble at sinful thoughts. We startle at gross sin—but we are not troubled so much for sinful thoughts. Know firstly, that sin may be committed in the thoughts, though it never blossoms into outward act: "The thought of foolishness is sin!" (Prov. 24:9). See this illustrated in two things:

Envy—the Jews envied Christ, for the fame of his miracles: "Pilate knew that for envy they had delivered him" (Matt. 27:18). Here was sin committed in the thoughts. The Jews sinned by envying Christ, though they had never crucified him.

Discontentment--"The Lord accepted Abel and his offering, but he did not accept Cain and his offering. This made Cain very angry and dejected." (Gen. 4:4-5). He maligned his brother, and his thoughts boiled up to discontentment. Here was sin committed in the thoughts. Cain sinned in being discontented, even if he had never murdered his brother.

Know that God will punish sinful thoughts. We say thoughts are free—and so they are in man's court; but God will punish for thoughts! It was set upon Herod's score, that he thought to destroy Christ under a pretense of worshiping him (Matt. 2:8).

Let us be humbled for the sins of our thoughts."If you have thought evil, lay your hand upon your mouth" (Proverbs 30:32); that is, humble and abase yourself before the Lord. The holiest people alive, need to be humbled for their thoughts:

First, for the instability of their thoughts. How do your thoughts dance up and down in prayer. It is hard to tie two godly thoughts together.

Secondly, for the impiety of their thoughts. In the fairest fruit, may be a worm—and in the best heart, evil thoughts may arise. Did men's hearts stand where their faces do, they would blush to look one upon another! Let us be deeply humbled for our thoughts. Let us look up to Christ, that he would stand between us and God justice, and that he would intercede for us, that the thoughts of our hearts may be forgiven.

Second use: EXHORTATION.

Let us think on God's Name; let us lock up ourselves with God every day; let our thoughts get wings and, with the birds of paradise, fly up towards heaven. Christians, look upon that day to be lost, in which you have not conversed with God in your thoughts; think of God in your closet, in your shop; trade above the moon. "Isaac went out to meditate in the field" (Gen. 24:63). He walked in heaven by holy utterances. Our minds should be steeped in holy thoughts.

It is not enough to have a few transient thoughts of God—but there must be a fixing of our minds on God, until our hearts are warmed in love to him, and we can say, like those in Luke 24:32, "Did not our heart burn within us!"

But what should the matter of our holy meditations be?

1. Think of God's immense being.

Adore his illustrious ATTRIBUTES, which are the beams by which the divine nature shines forth. Think of God's omniscience. He particularly and critically assesses all our actions, and notes them down in his book. Think of God's holiness, which is the most sparkling jewel of his crown (Exod. 15:11). Think of God's mercy: this makes all his other attributes sweet. Holiness without mercy, and justice without mercy, would be dreadful. Think of God's veracity: "Abundant in truth" (Exod. 34:6); that is, God will be so far from coming short of his word, that he does more than he has said. He shoots beyond the promise, never short of it.

Think of the WORKS of God: "I will meditate also on all your works" (Psalm 77:12). God's works are bound up in three great volumes: Creation, Providence, Redemption. Here is sweet matter for our thoughts to expatiate upon.

To enforce the exhortation, let me propose some arguments and inducements to be frequent in the thoughts of God.

1. The reason why God has given us a thinking faculty, is that we may think on his Name. When our thoughts run out in vain things, we should think with ourselves thus: Did God give us this talent to misemploy? Did he give us thoughts that we should think of everything but him?

2. It we do not accustom ourselves to godly thoughts, we cannot be godly Christians. Thinking seriously on heavenly things—makes them stick in our minds, causes delight in them, and makes them nourish us. Musing on holy objects, is like digesting food, which turns it into nourishment. Without holy thoughts, there is no true religion. Can a man be pious and scarcely ever think of it?

3. We are deeply obliged to think on God. For, First, God is our Maker. "It is he who has made us, and not we ourselves" (Psalm 100:3). Our bodies are God's fine needlework (Psalm 139:15). And as God has wrought the cabinet, so he has put a jewel in it—the precious soul. Has God made us—and shall not we think of him?

Secondly, God has sweetened our lives with various mercies. A city in Sicily is so finely situated, that the sun was never out of sight. Just so, God has so placed us by his providence, that the sunshine of his mercy is never out of sight. We are miraculously attended with his mercy! His mercy feeds us with the finest of the wheat—the bread of life; mercy guards us with a guard of angels; it makes the rock pour forth rivers of oil. Shall not the stream lead us to the fountain? Shall not we think of the God of our mercies? This is high ingratitude.

4. To have frequent and devout thoughts of God—evidences SINCERITY. No truer touchstone of sanctity exists, than the spirituality of the thoughts. What a man's thoughts are—that is the man! "For as he thinks in his heart—so is he" (Proverbs 23:7). Thoughts are freer from hypocrisy, than words. One may speak well for applause, or to stand right in the opinion of others; but when we are alone and think of God's Name, and admire his excellencies, this shows the heart to be right. Thoughts are freer from hypocrisy, than a man's external behavior. A man may be lovely in his outward behavior—yet have a covetous, revengeful mind! The acts of sin may be concealed, when the heart sits brooding upon sin. But to have the thoughts spiritualized and set upon God is a truer sign of sincerity—than a life free from vice.

What do your thoughts run upon? Where do they make their most frequent visits? Can you say, "Lord, our hearts are still mounting up to heaven, our thoughts are lodged in paradise; though we do not see your face—yet we think on your Name!" This is a good evidence of sincerity. We judge men by their actions; God judges them by their thoughts!

5. Thinking much on God—would cure the love of the WORLD. Great things seem little—to him who stands high. To such as stand upon the top of the Alps, the great cities of Italy seem like little villages. For those who are mounted high in the contemplation of Christ and glory—how do the things of the world disappear, and even shrink into nothing! A soul elevated by faith above the visible planets, has the earth under his feet. A true saint intermeddles with secular affairs, more out of necessity than choice. Paul's thoughts are heavenly and sublime—he lived in the altitudes—and how he scorned the world! "The world is crucified unto me!" (Gal. 6:14).

6. Thinking on God—would be expulsive of SIN. From whence is impiety—but from thoughtlessness? If only men carefully considered God's holiness and justice—would they dare sin at the rate they do! That which kept Joseph in check, was the thought of a sin-revenging God. When the delights of sin tickle us—let the thoughts of God come into men's minds, that he is both Spectator and Judge—and that after the golden crowns and women's hair—comes the lions teeth! (Rev. 9:8). This would put them into a cold sweat—and be as the angel's drawn sword! (Num. 22:31). It would scare them from sin!

7. Thinking on God, is an admirable means to increase our LOVE to God. As it was with David's meditations, "As I was musing the fire burned" (Psalm 39:3); so it is with our musing on the Deity. While we are thinking on God—our hearts will kindle in love to him.

The reason our affections are so chilled and cold in religion—is that we do not warm them with thoughts of God. Hold a magnifying glass to the sun, and the glass burns that which is near to it. So when our thoughts are lifted up to Christ, the Sun of righteousness, our affections are set on fire. No sooner had the spouse been thinking upon her Savior's beauty—but she fell into love-sickness. (Song of Sol. 5:8). O saints, do but let your thoughts dwell upon the love of Christ, who passed by angels and thought of you; who was wounded that, out of his wounds, the balm of Gilead might come to heal you; who leaped into the sea of his Father's wrath, to save you from drowning in the lake of fire! Think of this unparalleled love, which sets the angels wondering—and see if it will not affect your hearts and cause tears to flow forth!

8. Thinking on God, will by degrees transform us into his image. As Jacob's flock looking on the rods which had white streaks conceived and brought forth like them (Gen. 30:39), so by contemplating God's holiness, we are in some measure changed into his likeness! "Beholding as in a mirror the glory of the Lord—we are changed into the same image" (2 Cor. 3:18). The contemplative sight of God was transforming; they had some print of God's holiness upon them; as Moses when he had been on the mount with God, his face shone! (Exod. 34:35). What is godliness, but God-likeness? And who are so like him—as those that think on his name?

9. Thinking on God is sweet. It ushers in a secret delight to the soul! "My meditation of him shall be sweet" (Psalm 104:34). He whose head gets above the clouds—has his thoughts lifted high, has God in his eye, is full of divine raptures, and cries out as Peter in the transfiguration, "Lord, it is good for us to be here!" Holy thoughts are the dove we send out of the ark of our souls—and they return with an olive branch of peace. Some complain that they have no joy in their lives. It is no wonder, when they are such strangers to heavenly contemplation! Would you have God give you joy and comfort—and never think of him? Indeed Israel had manna dropped into their tents, and they never thought of it; but God will not drop down this manna of heavenly joy on that soul which seldom or never thinks of him.

Would you have your spirits cheerful? Let your thoughts be heavenly! The higher the lark flies—the sweeter it sings. Just so, the higher a soul ascends in the thoughts of God—the sweeter joy it has!

10. Thoughts of God will turn to the best account. Thoughts spent on the world are often in vain. Some spend thoughts about laying up a portion for a child; and perhaps either it dies, or lives to be a severe trial to them. Others beat their brains how to rise in politics—when royal favor has shone upon them, all of a sudden an eclipse comes about, the king's smile is turned into a frown, and then their thoughts are frustrated!

How oft do men build castles in the air! But the thoughts of God will turn to a good account, they augment sanctification, and bring satisfaction: "You satisfy me more than the richest of foods. I will praise you with songs of joy. I lie awake thinking of you, meditating on you through the night" (Psalm 63:5-6). The thoughts we have of God in the time of health, will be a comfort to us in the time of sickness.

11. God thinks of us—and shall not we think of him? "The Lord thinks upon me!" (Psalm 40:17). God thinks on us every morning; his mercies are "new every morning" (Lam. 3:23). He gives us night-mercies, he rocks us asleep every night: "So he gives his beloved sleep" (Psalm 127:2). And if we awaken, he gives "songs in the night" (Job 35:10). If God is thinking of us day and night, shall not we think of his Name? How can we forget a friend—who is ever mindful of us? "I know the thoughts that I think toward you, with the Lord are thoughts of peace" (Jer 29:11). Though God is out of our sight—we are not out of his thoughts!

12. God will one day reckon with us, for our thoughts. He will say, "I gave you a mental faculty. What have you done with it?" If God asks a covetous man, "What have your thoughts been? Which way have your thoughts run?" He will answer, "To heap up riches!" If God asks princes and emperors, "How have you employed your thoughts?" They will say, "By our scepter—to beat down the power of godliness." What a dreadful account will these people have to give at last! Not only men's actions—but their thoughts will accuse them! "Their consciences also bearing witness, and their thoughts now accusing, now even defending them!" (Romans 2:15).

13. Our thoughts of God shall not be lost. God accepts the thought—for the deed. David had a good thought come into his mind to build God a house, and God took it as kindly as if he had done it! "Forasmuch as it was in your heart to build an house for my name, you did well in that it was in your heart" (2 Chron. 6:8). When Christians have thoughts of promoting God's glory—that they would do such good acts if it were in their power—the Lord looks upon it as if they had done it. So that our thoughts of God are not lost.

Let us think of God in a right MANNER. A good medicine may be spoiled in the making. So may a good duty be spoiled in the doing. Thoughts may be good for the matter of them—yet may be faulty in the manner. I shall show you, first, how thoughts of God may fail in their manner. There is a right manner of thinking upon God.

1. How thoughts of God may fail in their manner.

First, a man may think good thoughts of God—yet not intend his glory. Jehu had good thoughts come into his mind, to destroy the Baal worshipers—but his intent was to advance himself unto the throne! Bad aims spoil good actions!

Secondly, a man may have good thoughts of God—but they are forced. When one bleeds under God's afflicting hand, he may think of God—yet have no love to him. "When he slew them—then they remembered that God was their rock, and the most high God their Redeemer: nevertheless they only flattered him with their mouth" (Psalm 78:34-36). These were good thoughts—but it was to pay God a compliment in order to get rid of the affliction.

Thirdly, a man may have thoughts of God—out of a design to stop the mouth of conscience. Conscience lashes the profane sinner: "What! Are you so wicked as never to think of God, who indulges you with so many favors!" Hereupon, he may have a few good thoughts; but they are irksome to him—this is not from a principle of conscience—but to quiet conscience.

Fourthly, a man may think of God with horror! He thinks of God's sovereignty, and dreads the thoughts of God. You see—one may think of God, yet the thoughts may become sinful.

2. The right manner of thinking on God.

First, our thoughts of God must be serious. Feathers float on the surface—but gold sinks into the water. Feathery spirits have some floating thoughts; but godly hearts sink deep in the thoughts of God!

Secondly, our thoughts of God must he spiritual. Take heed of framing any gross conceits of God in your minds, representing him by the likeness of the creature: "You saw no form of any kind the day the Lord spoke to you at Horeb out of the fire" (Deut. 4:15). Conceive of God in Christ. We cannot see him any other way, as we cannot see the sun in the circle—but in the beams. The Godhead dwells in Christ's human nature (Col. 2:9). Think of God as a Spirit full of immense glory, propitious to us through a Mediator.

Thirdly, our thoughts of God must be delightful. With what delight does a child think of his father! A gracious soul counts them the sweetest hours, which are spent with God.

Fourthly, our thoughts of God must be operative and efficacious, leaving our hearts in a better tune. The thoughts of God's faithfulness must make us confide in him. The thoughts of God's holiness must make us conform to him. This is the right thinking on God—when it is influential, leaving us in a more heavenly frame.

Third use: DIRECTION.

The text shows us how to have our thoughts frequently fixed upon God.

1. Begin the day with holy thoughts. "When I awake, I am still with you" (Psalm 139:18). God should have the first buddings of our thoughts. In the law, the Lord would have the first fruits offered him. Give God your virgin thoughts in the morning. What the vessel is first seasoned with, it keeps the relish of, a long time after. The mind seasoned with godly thoughts in the morning, will keep the heart in a better state all the day long.

2. If you would think of God—take heed of hindrances.

1. Turn away your eyes from beholding vanity (Psalm 119:37). Vain objects poison the imagination; lascivious pictures and wanton talk leave bad impressions in the mind.

2. As far as you are able, call your thoughts off from the world. If worldly thoughts come crowding into our mind—godly thoughts will be lost in the crowd!

3. Gel a love for God and his ways. One cannot but think—of that which he loves. "Does a young woman forget her jewelry?" (Jer. 2:32). When she has not her jewel on her ear—she will have it in her thoughts. A person deeply in love, cannot keep his thoughts off from the object he loves. The reason we think on God no more—is because we love him no more! Let there be but one spark of love to God—and it will fly upward in heavenly thoughts and prayers. By nature our hearts cannot be made to fix on God—but by love.

4. If you would think often on God, get a saving interest in him. "This God is our God!" (Psalm 48:14). We think most—upon that which is our own. If a man rides by beautiful houses and gardens, he casts his eyes slightly upon them. But let him have a house of his own—and his thoughts dwell in it. Why do men think no more of God—but because they and God are strangers? Let a man's interest in God be cleared—and he will not be able to keep his thoughts off from God.

Part II. THE GREAT GAIN OF GODLINESS

"Then those who feared the Lord talked with each other, and the Lord hearkened and heard. A scroll of remembrance was written in his presence concerning those who feared the Lord and honored his name. "They will be mine," says the Lord Almighty, "in the day when I make up my jewels. I will spare them, just as in compassion a man spares his son who serves him. And you will again see the distinction between the righteous and the wicked, between those who serve God and those who do not." Malachi 3:16-18

A. The first of the good effects of the saints piety—is that God REGARDED it. "The Lord hearkened and heard." These blessed ones in the text were speaking and thinking of God—and he did not turn away his ear from them, as if he had not minded them. But he hearkened and heard; which expression denotes both diligence and delight.

1. It notes the diligent heed God gave to these saints—he "hearkened". Here was attention of ear, and intentness of mind. Hearkening is the gesture of one who intently listens to what another says.

2. God's hearkening shows the delight he took in the holy dialogues of these saints. He was pleased with them; they were to him as a sweet melody.

God takes special notice of the good which he sees in his people. The children of God may perhaps think that God does not regard them: "I cry unto you—and you do not hear me" (Job 30:20). The church complains that God shuts out her prayer (Lam. 3:8)—but though God is some times silent—he is not deaf! He takes notice of all the good services of his people: "The Lord hearkened and heard."

Why is it that God takes such notice of his people's services?

First, not from any merit in them—but the impulsive cause is his free grace! The best duties of the righteous, could not endure God's scales of justice—but God will display the trophies of his mercy. Free grace accepts—what stern justice would condemn!

Secondly, God's taking notice of the good in his people, is through Christ! "He has made us accepted—in the beloved" (Eph. 1:6). Or, as Chrysostom renders it, he has made us "favorites". Through a red glass everything appears of a red color. Just so, through Christ's blood, both our persons and duties appear ruddy and beautiful in God's eyes!

Thirdly, God takes notice of the services of his people—because they flow from the principle of grace. God regards the voice of faith: "O my dove ... let me hear your voice; for sweet is your voice" (Song of Sol. 2:14). The services of the wicked are harsh and sour—but the godly give God the first-ripe cluster (Mic. 7:1), which grows from the sweet and pleasant root of grace.

First use: INFORMATION.

1. If God hearkens and hears, I infer from hence—God's OMNISCIENCE. How could he, being in heaven, hear what the saints speak and think—were he not omniscient? Through the bright mirror of his own essence he has a full knowlege of all things. He knows the intrigues of nations, and the stratagems of his enemies (Exod. 14:24). Future contingencies fall within his cognizance.

God's knowledge is foundational. He is the original, pattern, and prototype of all knowledge. God's knowledge is instantaneous. He knows all at once! Our knowledge is successive, we know one thing after another, and argue from the effect to the cause; but all things are in God's view—in one entire prospect. God's knowledge is infallible and not subject to mistake. Such is the infinity of his knowledge, that the apostle cries out in admiration, "O the depth of the riches, both of the wisdom and knowledge of God!" (Romans 11:33). The world is to God as a beehive of glass, where you see the working of the bees and the framing of their honey-combs. All things are unveiled to the eye of Jehovah! "Nothing in all creation is hidden from God's sight. Everything is uncovered and laid bare before the eyes of him to whom we must give account!" Hebrews 4:13

2. See God's GOODNESS, who often passes by the failings of his people (Num. 23:21), and takes notice of the good in them.

"Sarah obeyed Abraham, calling him Lord" (1 Pet. 3:6). The Holy Spirit passes by Sarah's unbelief and laughing at the promise—and takes notice of her reverence to her husband; she called him Lord.

"You have heard of the patience of Job" (James 5:11). We have heard of his impatience, cursing his birthday—but the Lord does not upbraid him with that—but observes the good that was in him: "You have heard of the patience of Job". The painter who drew Alexander's picture, drew him with his finger upon his scar. Just so, God puts a finger of mercy upon the scars of his children! He sees their faith—and turns a blind eye to their failings!

3. See God's differing dealings towards the godly and the wicked. If the godly think on his name, he hearkens and hears; but if the wicked meddle with religious duties, he turns away his ear. "He did not accept Cain and his offering" (Gen. 4:5). Suppose a man had a sweet breath—yet if he had the plague, nobody would come near him! Just so, though a sinner may give God many a sweet, elegant expression in prayer—yet, having the plague in his heart, God will not receive any offering from him! If God shuts men's prayers out of heaven, it is a sad prognostic that he will shut their persons out of heaven.

4. See the privilege of the godly—they have God's ear! "The Lord hearkened and heard!" "His ears are open unto their cry!" (Psalm 34:15). It would be counted a great happiness to have the king's ear. How astonishing is it to have God's ear! Believers have the Spirit of God breathing in them—and God cannot but hear the voice of his own Spirit.

5. See what an encouragement is here to be conversant in the duties of God's worship. God takes notice of the services of his people—he hearkens to them as to sweet music. Who would not come with their humble addresses to God—when he is so pleased with them (Prov. 15:8)

Objection 1—But I deserve nothing.

Answer—God does not bestow his favors according to our desert—but according to his promise and grace.

Objection 2—But I have prayed a long time and have no answer.

Answer—God may hear prayer when he does not answer. He may lend us his ear—when he does not show us his face! The text says, "the Lord hearkened and heard." It is not said he gave an answer—but he "hearkened". It befits suitors to wait. Faith waits upon God, patience waits for God. "Like a servant’s eyes on his master’s hand—so our eyes are on the Lord our God until He shows us favor." (Psalm 123:2).

6. See the difference between God and men. God takes notice of the good in his people; the wicked pass by the good in the godly—and take notice only of their failings. If they can spy any impropriety or blemish in them, they upbraid them with it; like those children who reproached Elisha for his baldness—but took no notice of the prophet's miracles (2 Kings 2:23).

7. From the words, "the Lord hearkened and heard", take note of the folly of idolaters. They worship a God who can neither hearken nor hear! The Cretans pictured Jupiter without ears. Idol gods have ears—but hear not (Psalm 115:6). A lifeless god is good enough for a lifeless worship.

Second use: EXHORTATION.

1. Let the people of God stand and wonder:

a. Stand and wonder at God's CONDESCENSION, that he who is so high in the praises and acclamations of the angels—should stoop so low as to listen to the lispings of his children. "The Lord hearkened and heard!" Alas, God has no need of our services; he is infinitely blessed in reflecting upon the splendor of his own infinite being! We cannot add the least cubit to his essential glory: "If you are righteous, what do you give Him, or what does He receive from your hand?" (Job 35:7). Yet such is his sweet condescension, that he does as it were, stoop below himself, and take notice of his peoples poor offerings.

b. Stand and wonder at God's LOVE, that he should regard those services of his people, which are so mixed with corruption! "Our righteousnesses are as filthy rags!" (Isaiah 64:6). The sacrifice of thanksgiving, which was the highest sacrifice, had some leaven mixed with it (Lev. 7:13). Our best duties have some leaven of imperfection mixed in them; yet such is God's love, that he receives and accepts them: "I have eaten my honeycomb with my honey" (Song of Sol. 5:1). Honey is sweet—but the honeycomb is harsh and bitter, and can hardly be eaten; yet such was Christ's love to his spouse, that he ate of her honeycomb, her services mixed with imperfection, and was pleased and delighted with them! Oh, the love of God, that he should have respect to our offerings, which are interlaced with sin! Our best duties, are sweet wine coming out of a sour cask.

2. If God hearkens to us when we speak—let us hearken to him when be speaks. In the Word, God speaks to us. He is said now to speak to us from heaven (Heb. 12:25), that is, by the Word. Does God hearken to us, and shall not we hearken to him? Be not like the deaf adder which stops her ear. This the Lord complains of: "God does speak—now one way, now another—though man may not perceive it" (Job 33:14) . If God's Word does not prevail with us—our prayers will not prevail with him.

B. The second good effect of the saints piety—was that God RECORDED it. "A book of remembrance was written before him"; the word in the original for "book of remembrance" signifies "a book of memorials" or "monuments". The words immediately foregoing recite God's hearkening and hearing; but lest any should say, though God does at the present hear the holy speech and thoughts of his children—yet may they not in time slip out of his mind? Therefore these words are added, "a book of remembrance was written before him." The Lord did not only hear the godly speeches of the saints—but recorded them, and wrote them down! "A book of remembrance was written."

This is spoken after the manner of men—not that God has any book of records by him. He does not need to write down anything for the help of his memory. He is not subject to forgetfulness. Things done a thousand years ago are as fresh to him—as if they were done but yesterday: "A thousand years in your sight are but as yesterday when it is past" (Psalm 90:4).

This "book of remembrance", therefore, is a borrowed form of speech, taken from kings, who have their chronicles wherein they note memorable things. King Ahasuerus had his book of records, wherein were written the worthy deeds of Mordecai (Esther 6:1-2). Just so, God bears in mind, all the godly speeches and pious actions of his children. God's particular and critical assessment is a book of records, where nothing can be lost or torn out.

Doctrine: God eternally remembers all the good designs and pious endeavors of his people. "God is not unjust; he will not forget your work and the love you have shown him, as you have helped his people and continue to help them." (Heb. 6:10). There are eight things which God writes down in his book of remembrance:

1. The Lord writes down the NAMES of his people. "Whose names are written in the Book of Life" (Phil. 4:3). This book has no errata, "I will never erase their names from the Book of Life!" (Rev. 3:5).

2. The Lord writes down the godly SPEECH of his people. When Christians speak together of the mysteries of heaven (which is like music in concert), God is much delighted with it. When their tongues are going on earth—God's pen is going in heaven! "Those who feared the Lord spoke often one to another, and a book of remembrance was written!"

3. The Lord writes down the TEARS of his people. Tears drop down to the earth—but they reach heaven! God has his bottle and his book: "You keep track of all my sorrows. You have collected all my tears in your bottle. You have recorded each one in your book!" (Psalm 56:8). Tears drop from the saints—as water from the roses—they are fragrant to God—and he puts them in his bottle. And besides this, he has his book of remembrance, where he writes them down, "You have recorded each one in your book!" Especially God writes down such tears as are shed for the sins of the times. "There was another man among them, clothed in linen, with writing equipment at his side" (Ezek. 9:2). This was to write down the tears of the mourners, and to "put a mark on the foreheads of the men who sigh and groan over all the abominations committed in the city" (verse 4).

4. God writes down the THOUGHTS of his people. We can write down men's words—but we cannot write down their thoughts. It would perplex the angels—to write men's thoughts! But be assured, never a holy thought comes into our mind—but God writes it down! So in the text—a book of remembrance was written for those who thought upon his name. Two things are silent—yet have a voice:

1. Tears: "the Lord has heard the voice of my weeping" (Psalm 6:8).

2. Thoughts: "I know what they are thinking" (Isaiah 66:18).

5. God writes down the DESIRES of his people. "Lord, my every desire is known to You!" (Psalm 38:9); that is, "It is set down in your book!" Desire is the spiritual appetite, or the soul's panting and breathing after God (Psalm 84:2). In this life we do rather desire God—than enjoy him. Can we say that we take our souls out of the quiver of our bodies, and shoot them into heaven? Do our affections sally forth towards Christ? Do we desire him superlatively and incessantly? Every such desire is put down in God's register book! Lord, my every desire is known to You!"

6. The Lord writes down the PRAYERS of his people. (Jonah 2:7). Prayer, though it be not vocal, only mental, is recorded. "Hannah spoke in her heart" (1 Sam. 1:13). That prayer, God wrote down and answered. God was better to her than her prayer; she prayed for a son—and God gave her a prophet! At times the heart is so full of grief, that it can only groan in prayer; yet a groan is sometimes the best part of a prayer, and God writes it down: "My groaning is not hidden from You!" (Psalm 38:9). If we cannot speak with elegance in prayer; if it is only lisping and chattering, God puts it in his book of remembrance: "I chattered like a swallow, and then I moaned like a mourning dove. I am in trouble, Lord. Help me!" (Isaiah 38:14); yet that prayer was heard and registered, "I have heard your prayer—I have seen your tears!" (verse 5).

7. God writes down the WORKS of his people. Works of mercy must be done out of love to God. As Mary out of love brought her ointments and sweet spices, and anointed Christ's dead body—so out of pure love we must bring our ointments of charity to anoint the saints, which are Christ's living body. Such alms are not lost. With such sacrifices God is well pleased (Heb. 13:16). And that we should see how well the Lord is pleased with them, he writes them down thus: "Your gifts to the poor have come up as a memorial offering before God." (Acts 10:4).

8. God has a book of remembrance for the SUFFERINGS of his people. The saints purgatory is in this life. But there are two things which may bear up their spirits:

First, every groan of theirs goes to God's heart: "I have also heard the groaning of the children of Israel" (Exod. 6:5). In music when one string is touched—all the rest sound. When the saints are stricken—God's heart reverberates.

Secondly, God has a book of records, to write down his people's injuries. The wicked make wounds in the backs of the righteous, and then pour in vinegar. God writes down their cruelty: "I remember what Amalek did to Israel" (1 Sam. 15:2). Amalek was Esau's grandchild (Gen. 36:12), a bitter enemy of Israel. The Amalekites showed their spite to Israel in two ways:

First, "Remember what the Amalekites did to you along the way when you came out of Egypt. When you were weary and worn out, they met you on your journey and cut off all who were lagging behind; they had no fear of God." (Deuteronomy 25:17-18)

Secondly, they openly gave battle to them, and would have hindered them from going into Canaan (Exod. 17:8). Now God took notice of Israel's sufferings by Amalek: "I remember what Amalek did to Israel, and I have my book of remembrance; I write it down." "This is what the Lord Almighty says—I will punish the Amalekites for what they did to Israel when they waylaid them as they came up from Egypt. Now go, attack the Amalekites and totally destroy everything that belongs to them. Do not spare them; put to death men and women, children and infants, cattle and sheep, camels and donkeys." (1 Sam. 15:2-3).

First use of the doctrine: INFORMATION.

I. This shows us that it is not in vain to serve God. The wicked who do not know God, think him to be a hard Master, and say, like those Job speaks of, "What would we gain by praying to him?" (Job 21:15). But the text shows us that God records all the services of his people, "a book of remembrance was written before him." God's writing in his book is:

A. An HONOR to the saints. The Romans wrote the names of their senators in a book, and in token of honor they were called the "chosen fathers" of the people. So God's book of remembrance shows his high esteem of his people and their services. He writes them down.

B. A mark of the SPECIAL FAVOR God bears to his people. He registers them and their services—with an intent to crown them! Tamerlane, wrote down all the memorable deeds of his soldiers, whom he afterwards advanced to places of dignity. God's service is most desirable; let us make Joshua's choice: "As for me and my house—we will serve the Lord!" (Joshua 24:15).

If we should desert God's service, where shall we go? When Christ asked his disciples, Will you also go away? Peter said, "Lord, to whom shall we go?" (John 6:68); as if to say, "If we leave you, we do not know where to get help for ourselves." Let us adhere to God; he has his book of memorials to record our allegiance. We may be losers for him—but we shall not be losers by him.

2. As God registers the good works of his people—so he has a book of remembrance to write down the sins of the wicked! "Go now, write it on a tablet for them, inscribe it on a scroll, that for the days to come it may be an everlasting witness. These are rebellious people, deceitful children, children unwilling to listen to the Lord's instruction!" (Isaiah 30:8-9).

Men's sins are written in the book of conscience—and the book of God's omniscience. They think that because God does not speak to them by his loud judgments, therefore God does not know their sins. But though God does not speak—he writes: "The sin of Judah is written with an iron stylus. With a diamond point it is engraved." (Jer. 17:1). God writes down every act of oppression, bribery, and immorality. "They never consider that I remember all their evil. Now their sins are all around them; they are right in front of My face!" (Hos. 7:2). King Belshazzar was carousing and drinking wine in bowls, and praising his gods of gold and silver; but while he was sinning—God was writing! "At that very moment they saw the fingers of a human hand writing on the plaster wall of the king's palace. The king himself saw the hand as it wrote, and his face turned pale with fear. Such terror gripped him that his knees knocked together and his legs gave way beneath him!" (Dan. 5:5-6).

We read of God's book: "The books were opened" (Rev. 20:12); and we also read of his bag: "My transgression is sealed up in a bag" (Job 14:17). This seems to allude to law courts, where indictments against malefactors are sealed up in a bag, and produced at the trials. When God shall open his black book in which men's names are written, and his bag in which their sins are written—then their hearts will tremble, and their knees will knock together in terror! Every lie a sinner tells, every oath he swears, every drunken bout—God writes it down in his book of remembrance! And woe to him—if the book is not crossed out with the blood of Christ!

3. See the mercifulness of God to his children—who blots their sins out of his book of remembrance, and writes their good deeds in his book of remembrance. "I, even I, am he who blots out your transgressions" (Isaiah 43:25). This is a metaphor borrowed from the case of a creditor who takes his pen and blots out the debt owing to him; so says God, I will "blot out your transgressions". Or as the Hebrew has it, "I am blotting them out."

God in forgiving sin, passes an act of oblivion or amnesty: "I will remember their sin no more!" (Jer. 31:34). God will not upbraid his people with their former offences. We never read that when Peter repented, that Christ upbraided him for his denial of his Lord. Oh, the heavenly indulgence and kindness of God to his people! He remembers everything about them—but their sins! He writes down their good thoughts and speeches in a merciful book of remembrance; but their sins are as if they had never been—they are carried into the land of oblivion!

Second Use: EXHORTATION.

If God records our services—then let us record his mercies. Let us have our book of remembrance. A Christian should keep two books always beside him; one to write his sins in—that he may be humble; the other to write his mercies in—that he may be thankful. David had his book of remembrance: "David appointed some of the Levites to be ministers before the ark of the Lord, to give thanks and praise to Him." (1 Chron. 16:4). We should keep a book to record God's mercies—though I think it will be hard to get a book big enough to hold them! At such and such a time we were in straitened circumstances—and God supplied us; at another time under sadness of spirit—and God dropped in the oil of gladness; at another near death—and God miraculously restored us. If God is mindful of what we do for him—shall not we be mindful of what he does for us! God's mercies, like jewels, are too good to be lost! Get a book of remembrance!

Third Use: COMFORT.

1. It is comfort to the godly—in the case of friends forgetting them. Joseph did Pharaoh's cupbearer a kindness—"Yet the cupbearer did not remember Joseph; he forgot him." (Gen. 40:23). It is only too usual to remember injuries—and forget kindnesses; but God has a book of remembrance where he writes down all his old friends. Near relations may sometimes be forgetful. The tender mother may forget her infant: "Can a mother forget the baby at her breast and have no compassion on the child she has borne? Though she may forget, I will not forget you!" (Isa. 49:15). A mother may sooner forget her child—than God be forgetful. Christ our high priest, has the names of the saints written upon his breastplate, and all their good deeds written in his book of memorials! Let this be a remedy to revive the hearts of God's people; though friends may blot you out of their mind—yet God will not blot you out of his book!

2. This is consolation to the godly—the Lord keeps a book of remembrance for this end—that he may at the last day make a public and solemn mention of all the good which his saints have done. God will open his book of records and say, "Then the King will say to those on His right—Come, you who are blessed by My Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave Me something to eat; I was thirsty and you gave Me something to drink; I was a stranger and you took Me in; I was naked and you clothed Me; I was sick and you took care of Me; I was in prison and you visited Me." (Matt. 25:34-36).

God will make known all the memorable and pious actions of his people before men and angels! He will say, "Here are those who have prayed and wept for sin; here are those who have been advocates for my truth; here are those who have laid to heart my dishonors, and have mourned for what they could not reform. These are my renowned ones, my Hephzibahs—in whom my soul delights!" (Isaiah 62:4).

What a glorious thing will this be—to have God express the high praise of his saints! When Alexander saw the sepulcher of Achilles, he cried out "O happy Achilles, who had Homer to set forth your praise!" What an honor will it be to have the names and worthy deeds of the saints mentioned, and God himself to be the herald to proclaim their praises! (2 Cor. 4:5).

C. The third good effect of the saints piety—was that God REWARDED it. "And they shall be mine, says the Lord Almighty, in that day when I make up my jewels!" (Mal. 3:17). The reward is threefold.

1. God's owning them: "They shall he mine, says the Lord Almighty."

2. God's honoring them: "In that day when I make up my jewels."

3. God's sparing them: "I will spare them, as a man spares his own son that serves him."

Note first, the Person speaking, "the Lord Almighty". This is too great a word to he passed by in silence. God is often in Scripture styled, "the Lord Almighty" (Psalm 46:11; Isaiah 1:24); that is, he is the Supreme General, and Commander of all armies and forces, and gives victory to whom he will.

Question: Why is this name, "the Lord Almighty", given to God?

Answer: Not because God needs any others to protect himself, or suppress his enemies. Earthly princes have armies to defend them from danger—but God needs none to help him: he can fight without an army. God puts strength into all armies. Other captains may give their soldiers armor; they cannot give them strength; but God does: "You have girded me with strength for the battle" (Psalm 18:39). Why then is God said to have armies—if he needs them not?

Firstly, it is to set forth his sovereign power and grandeur; all armies and regiments are under his command.

Secondly, it is to show us that though God can effect all things by himself; yet in his wisdom he often uses the agency of the creature to bring to pass his will and purpose.

Question: What are these hosts or armies, of which God is the sovereign Lord?

Answer 1: God has an army in heaven—angels and archangels: "I saw the Lord sitting on his throne with all the armies of heaven around him" (1 Kings 22:19). By the armies of heaven, is meant the angels; they, being spirits, are a powerful army: "You his angels, which excel in strength" (Psalm 103:20). We read of one angel who destroyed in one night "a hundred and eighty-five thousand men" (2 Kings 19:35). If one angel destroyed such a vast army, what can a whole legion of angels do? A legion consisted of six thousand, six hundred and sixty six. How many of these legions go to make up the heavenly host! (Dan. 7:10).

The stars are God's army too (Deut. 4:19). These were set in battalions and fought against God's enemies: "The stars in their courses fought against Sisera" (Judg. 5:20). That is, the stars charged like an army, raising storms and tempests by their influences, and so destroying the whole army of Sisera.

Answer 2: God has armies upon earth, both rational and irrational. The rational are armies of men. These are under God's command and conduct. They do not stir without his warrant. The Lord has the managing of all military affairs. Not a stroke is struck—but God orders it! Not a bullet flies—but God directs it! As for the irrational armies, God can raise an army of flies, as he did against King Pharaoh (Exod. 8:24); an army of worms, as he did against King Herod (Acts 12:23). Oh, what a Lord is here—who has so many armies under his authority!

First use of the doctrine: EXHORTATION.

1. Let us dread this Lord Almighty! We fear men who are in power, and is not that God to be adored and feared, who does all thing at his good pleasure? "All the peoples of the earth are regarded as nothing. He does as he pleases with the powers of heaven and the peoples of the earth. No one can hold back his hand or say to him—What have you done?" (Dan. 4:35).

His power is as large as his will. "What his soul desires—that he does" (Job 23:13). God is a sovereign power over all. "He pours contempt upon princes" (Job 12:21). He threw the proud angels to hell. God can with a word, unpin the wheels and break the axle of the creation. God's power is a glorious power (Col. 1:11). And in this it appears glorious—it is never consumed or exhausted. Men, while they exercise their strength, weaken it. "Have you never heard or understood? Don't you know that the Lord is the everlasting God, the Creator of all the earth? He never grows faint or weary." (Isaiah 40:28). "I will use up My arrows against them." (Deut. 32:23) Though God "uses up his arrows" upon his enemies—yet he never exhausts his strength.

Oh, then tremble before this Lord Almighty! Remember, O hard-hearted sinner, how many ways God can be revenged on you! He can raise an army of diseases against you in your body. He can arm every creature against you, the dog, the boar, the elephant. He can arm conscience against you, as he did against Spira—making him a terror to himself. Oh, dread this Lord Almighty.

2. If God is the Lord Almighty—let us take heed of hardening our hearts against God. It was the saying of Pompey that with one stamp of his foot—he could raise all Italy up in arms. God can with a word—raise all the militia of heaven and earth against us, and shall we dare affront him! "Who has hardened himself against him, and has prospered?" (Job 9:4). Such as live in the open breach of God's commandments, harden their hearts against God; they raise a war against heaven! "He has stretched out his hand against God and has arrogantly opposed the Almighty!" (Job 15:25). Like warriors who muster up all the forces they can, to fight with their antagonists, so the sinner hardens and strengthens himself against Jehovah: "He runs upon him, even on his neck, upon the thick bosses of his bucklers" (verse 26). Bucklers anciently had one great boss in the middle with a sharp spike in it to wound the adversary. The grossly wicked sinner encounters the God of heaven—and runs upon the thick bosses of his fury, which will wound mortally. Who ever hardened himself against God—and prospered! Will men go to measure arms with God! Do you have an arm like God’s?" (Job 40:9).

God is almighty—and therefore can hurt his enemies; and he is invisible—therefore they cannot hurt him. Who can fight with a spirit? God will be too hard for his enemies in the long run: "God will smash the heads of his enemies, crushing the skulls of those who love their guilty ways!" (Psalm 68:21).

How easily can God chastise rebels! "The Lord looked down on the Egyptian forces from the pillar of fire and cloud, and threw them into confusion" (Exod. 14:24). It need cost God no more to destroy his proudest adversaries than a look—a cast of the eye! It is better to be prostrate at God's feet, and to meet him with tears in our eyes—rather than weapons in our hands! We overcome God, not by resistance—but by repentance!

3. If God is the Lord Almighty—let us be so wise as to engage him on our side. "The Lord Almighty is with us!" (Psalm 46:11). Great is the privilege of having the Lord Almighty for us!

1. If the Lord Almighty is on our side, he can discover the subtle plots of enemies. Thus he detected the counsel of Ahithophel (2 Sam. 17:14). And did not the Lord discover the Popish conspirators of late, when they would have subverted true religion and, like Italian butchers, turned England into an Aceldama—a field of blood?

2. If the Lord Almighty is on our side, he can bridle his enemies and lay such a restraint upon their spirits that they shall not do the harm they intend. "It is in the power of my hand to do you hurt (said Laban to Jacob) but the God of your father spoke unto me saying, Take heed that you speak not to Jacob either good or bad" (Gen. 31:29). Laban had power to do hurt—but no heart. When Balak called upon Balaam to curse Israel, God so dispirited Balaam that he could not discharge his thunderbolt: "How shall I curse, those whom God has not cursed?" (Num. 23:8). He had a good mind to curse—but God held him back.

3. If the Lord Almighty is for us—he can help us, though means fail, and things seem to he given up for lost. When Gideon's army was small, and rendered despicable, then God crowned them with victory (Judges 7:2, 22). When the arm of flesh shrinks, then is the time for the arm of omnipotence to be put forth: "The Lord will indeed vindicate His people and have compassion on His servants when He sees that their strength is gone" (Deut. 32:36). The less seen of man—the more of God.

4. If the Lord Almighty is on our side—he can save us in that very way, in which we think he will destroy us. Would not all have thought that the great fish's belly would have been Jonah's grave? But God made a fish to be a ship, in which he sailed safely to shore. Paul got to land by the breaking of the ship (Acts 27:44). God can make the adverse party do his work; he can cause divisions among the enemies, and turn their own weapons against themselves: "I will set the Egyptians against the Egyptians" (Isaiah 19:22; Judges 7:22).

5. If the Lord Almighty is on our side—he can make the church's affliction—a means of her augmentation: "The more they afflicted them—the more they multiplied" (Exod. 1:12). The church of God is like that plant, which grows by cutting. Persecution propagates the church: the scattering of the apostles up and down was like scattering seed—it tended much to the spreading of the

gospel (Acts 8:1, 4).

6. If the Lord Almighty is on our side—he can alter the scene and turn the balance of affairs whenever he pleases. "He changes the times and the seasons" (Dan. 2:21). God can remove mountains which lie in the way, or leap over them. His power is without limit; he can bring harmony out of discord. He who brought Isaac out of a dead womb, and the Messiah out of a virgin's womb—what can he not do? The Lord Almighty can in an instant, alter the face of things. There are no impossibilities with God. If means fail, he can create. It is therefore, high prudence to get this Lord Almighty on our side. "If God is for us—who can be against us?" (Rom. 8:31).

And if we would engage God to he on our side:

First, let us be earnest suitors to him—exercise eyes of faith, and knees of prayer (Jer. 14:9). And in prayer, let us use Joshua's argument, "What will You do about Your great name?" (Josh. 7:9). Lord, if the cause of true religion loses ground, how will your name suffer!

Secondly, let us put away iniquity. (Job 11:14). Sin is not worth keeping. Who would keep a plague sore? Let us discard and abjure our sins (Jer. 7:3); and then the Lord Almighty will be on our side and, as a pledge of his favorable presence, he will entail the gospel, that crowning blessing, upon us and our posterity.

So much for the Person speaking, "the Lord Almighty".

A. God Rewards His People by OWNING Them

I now come to the REWARD itself, the first part of which is—God's owning them, "They shall be mine." I take the sense of it to be, "They shall be mine in covenant." "I entered into a covenant with you—and you became mine!" (Ezek. 16:8; Isa 43:1). This is no small blessing—to be in covenant with God. Therefore, when God told Abraham that he would enter into covenant with him, Abraham fell on his face (Gen. 17:3), as being amazed that the great God should bestow such a signal favor upon him. God never entered into covenant with the angels when they fell—but he proclaims himself God in covenant with believers, "They shall be mine." This covenant enriched with free grace, is a better covenant than that which was made with Adam in innocence, for:

1. The least failing would have made the first covenant null and void—but many failings do not invalidate the covenant of grace. I grant the least sin makes a trespass upon the covenant—but it does not cancel it. Every failing in the marital relation, does not break the marriage bond.

2. If the first covenant was violated, the sinner had no remedy; all doors of hope were shut. But the new covenant allows of a remedy. It provides a Surety, "Jesus the mediator of the new covenant" (Heb. 12:24).

First use: INFORMATION.

See the amazing goodness of God to his people, to enter into covenant with them and say, "You are mine!" "He has made with me an everlasting covenant, ordered in all things and sure!" (2 Sam. 23:5). The first covenant stood upon the delicate foundation of works. Adam had no sooner a stock of original righteousness to trade with, than he broke the covenant. But this covenant of grace is confirmed with God's decree, and rests upon two mighty pillars—the oath of God, and the blood of God. That you may see how great a privilege it is to be owned by the Lord federally, consider:

1. If we are in covenant with God, and he says to us "You are mine"—then all that is in God is ours!A person falling on hard times and then marrying a king, has a share in all the crown revenues. God having entered into a near relation with us and saying, "You are mine"—we have a share in his rich revenues! The Lord says to every believer, as the King of Israel said to the King of Syria, "I am yours, and all that I have is yours!" (1 Kings 20:4). My wisdom shall be yours to teach you, my holiness shall be yours to sanctify you, my mercy shall be yours to save you! What richer dowry—than Deity! God is a whole ocean of blessedness. If there is enough in him to fill the angels—then surely, he has enough to fill us!

2. If God says to us, "You are mine"—then he will have a tender care for us. "Cast all your care upon Him, because He cares for you!" (1 Pet. 5:7). God, to show his tender solicitude towards Israel, bore them "on eagles wings" (Exod. 19:4). The eagle carries her young ones upon her wing to defend them; the arrow must first shoot through the old eagle, before it can touch her young ones. A mother's care is seen in leading a child, so that it may not fall. Such is God's care: "It was I who taught Israel how to walk, leading him along by the hand." (Hos. 11:3). We may argue from the lesser to the greater, that if God takes care of the lowest insects and animals which creep upon the earth, much more will he take care of his covenant saints. He is still contriving and planning for their good. If they wander out of the way—he guides them; if they stumble—he holds them by the hand; if they fall—he raises them; if they become dull—he quickens them by his Spirit; if they are obstinate—he draws them with cords of love; if they are sad—he comforts them with his promises.

3. If God says to us, "You are mine"—then he will entirely love us! "I have loved you with an everlasting love" (Jer. 31:3). The Lord may give a man riches—and not love him; his prosperity may be as Israel's quails—sauced with God's wrath (Num. 11:32-33). But when God says, "You are mine"—he cannot but love. Everyone loves his own. If God has any love better than another—his covenant people shall have it; he will extract the essence of his love for them; he loves them as he loves Christ! (John 17:23).

4. If God says to us, "You are mine"—then he will not allow us to be in need. Believers are not only of God's family—but of Christ's body; and will the Head let the body starve? "Truly you shall be fed" (Psalm 37:3). God has not promised dainties; he will not satisfy his people's lusts—but he will supply their needs. If the bill of fare should be restricted, what they lack in worldly comforts, they shall have in spiritual blessing: "He shall bless your bread, and your water" (Exod. 23:25). God will rather work a miracle than that any of his children shall famish. The raven is so unnatural that she will hardly feed her young—yet she became a caterer and brought food to the prophet Elijah.

5. If God says to us, "You are mine"—then we have great freedoms!

1. We are freed from the revenging wrath of God! We are not free from God's anger as a Father—but as a Judge. God will not pour his vindictive justice upon us. Christ has drunk the red wine of God's wrath upon the cross—that believers may not taste a drop of it!

2. We are freed from the predominant reign of sin. "Sin shall not have dominion over you" (Romans 6:14). Though believers are not freed from the indwelling of sin, nor from combat with it—yet they are freed from its imperious command. As it it said of those beasts in Daniel, "They had their dominion taken away—yet their lives were prolonged for a season" (Dan. 7:12), so sin lives in the regenerate, but its domination is taken away. And to be thus freed from the jurisdiction, power, and tyranny of sin—is no small blessing! A wicked man is at the command of sin, as the donkey at the command of the driver. The curse of Ham is upon him, "a servant of servants shall he be" (Gen. 9:25). He is a slave to his lusts, and a slave to Satan! Oh, what a privilege it is—to have one's neck out of the devil's yoke!

3. We are freed from the accusations of conscience. The worm of conscience is part of the torment of hell. But, God being our God, we are freed from the clamors of this hellish fury. Conscience sprinkled with Christ's blood speaks peace! A good conscience, like the bee, gives honey. It is like the golden pot which had manna in it (2 Cor. 1:12).

6. If God says to us, "You are mine"—then we shall he his forever! "This God is our God, forever and ever" (Psalm 48:14). You cannot say that you have health—and you shall have it forever. You cannot say that you have a child—and you shall have it forever. But if God is your God—you shall have him forever! The covenant of grace is a royal charter, and this is the happiness of it—it is made for eternity! Justification is never rescinded. The covenant between God and his people shall never be broken off. How false therefore is the opinion of falling from grace! Shall any whom God makes his own by federal union fall finally? Indeed if salvation has no better pillar to rest upon than man's will (as the Arminians hold) no wonder if there is falling away; but a Christian's stability in grace, is built upon a surer basis, namely, God's "everlasting (or inviolable) covenant" (Isaiah 55:3). Once in Christ—forever in Christ. A star may sooner fall out of its place—than a true believer be plucked away from God! "None of them is lost" (John 17:12). "I give them eternal life, and they will never perish—ever! No one will snatch them out of My hand." (John 10:28)

7. If God says to us, "You are mine"—then he will take us up to himself at death! Death breaks the union between the body and the soul—but perfects the union between God and the soul. This is the emphasis of heaven's glory—to be forever with God. What is the joy of the blessed—but to have a clear, transparent sight of God, and to be in the sweet and soft embraces of his love forever! This has made the saints desire death, as the bride her wedding day! "I have the desire to depart and be with Christ—which is far better!" (Phil. 1:23). "Lead me, Lord, to that glory", said a holy man, "a glimpse whereof I have seen as in a glass darkly."

Second Use: COMFORT.

Let this be for the consolation of the saints. There is a covenant union between God and them. God is theirs—and they are his! "They shall be mine, says the Lord." Here is a standing cordial for the godly. God looks upon them as having a propriety in them, "They shall be mine!"

1. This is comfort, in respect of Satan's accusations. He accuses the saints first to God—then to themselves. But if God says, "You are mine", this answers all of Satan's accusations. Christ will show the debt book, crossed out in his blood. It was a saying of Bucer, "I am Christ's, and the devil has nothing to do with me."

2. This is comfort, in respect of poverty. Believers are married to the King of heaven—and all that is in God is theirs! A philosopher comforted himself with this, that though he had no music or vine trees—yet he had the household gods with him. So we, though we have not the vine or fig tree—yet if God is ours and we are his—this creates joy in the most impoverished condition! And that which may raise the comfort of the godly higher, and cause a jubilation of spirit, is that shortly God will own his people before all the world, and say, "These are mine!" At present the elect are not known: "It does not yet appear what we shall be" (1 John 3:2). The saints are like kings in disguise; but how will their hearts leap for joy—when God shall pronounce that word, "These are mine! The lot of free grace has fallen upon them! These shall lie forever in the bosom of my love!"

Third use: EXHORTATION.

To all who are yet strangers to God: labor to get into covenant with him, that he may say, "You are mine!" Why does God woo and beseech you by his ambassadors, if he is not willing to be in covenant with you?

Question: What shall a poor forlorn creature do, to get into covenant with God?

Answer 1: If you would be in covenant with God--break off the covenant with sin! (1 Sam. 7:3). What king will be in league with a person who serves his enemy?

Answer 2: Labor for faith.

1. Faith in the mercy of God: "I am merciful. I will not be angry with you forever" (Jer. 3:12). As the sea covers great rocks as well as little sands—so Gods mercy covers great sins! Manasseh, a bloody sinner, is held forth as a pattern of mercy. Some of the Jews who had a hand in crucifying Christ—yet had their sins forgiven!

2. Faith in the merit of Christ. Christ's blood is not only an atoning sacrifice to appease God—but a sacrifice to ingratiate us into God's favor, and make him look upon us with a smiling aspect (1 John 2:2).

B. God Rewards His People by HONORING Them

The second part of the saints reward—is God's honoring them: "In that day when I make up my jewels". Here are three propositions:

1. God greatly honors his people.

2. God's people are his jewels.

3. There is a day when God will make up his jewels.

1. God greatly honors his people. He speaks of them here with honor: "In that day when I make up my jewels". "Since you were precious in my sight—you have been honorable" (Isaiah 43:4). Honor attends holiness. That the Lord highly honors those who fear him, is evident by four demonstrations.

1. In that he prefers them before others. He choose, them, and passes by the rest: "Was not Esau Jacob's brother? Yet I have loved Jacob, but Esau I have hated!" (Mal. 1:2-3).

2. In that God gives them frequent love visits. It is counted an honor for a subject to have his prince visit him. "Our fellowship is with the Father and with his Son, Jesus Christ" (1 John 1:3). The Rabbis say that Moses had one hundred and fifty conferences with God, and died with a kiss from God's mouth. What greater honor for a person—than to have God keep him company! (Exod. 33:11)?

3. In that God makes them rich heirs. We are "joint-heirs with Christ" (Rom. 8:17). For a man to adopt another and make him heir to his estate—is no small honor done to him. The youngest believer is an heir, yes, and an heir of the crown! (1 Pet. 5:4). This crown he has in the promise (Rev. 2:10), and in the first fruits (Romans 8:23).

4. In that God sends his angels to be their servants. Such as are God's servants, have angels to be theirs: "Are not all angels ministering spirits sent to serve those who will inherit salvation?" (Heb. 1:14).

First use: Who would not be fearers of God! This makes God have an honorable esteem of them. "All men", says Chrysostom, "are ambitious for honor." True honor comes from God! (John 5:44).

Second use: If God so honors his people, let them honor him: "Where is my honor?" (Mal. 1:6). Let the saints be God-exalters; let them lift up his name in the world, and make his praise glorious (Psalm 66:2). But I only glance at this.

2. God's people are his jewels. "In that day when I make up my jewels!" Jewels are precious things; the Hebrew word for jewels signifies a treasure. A treasure is made up of costly things: gold, and diamonds, and rubies. Such a precious treasure, are the saints to God.

Question: In what sense are the saints, God's jewels?

Answer 1: They are jewels for their sparkling quality. Their holiness shines and sparkles in God's eyes! (Song of Sol. 4:9), "You have ravished my heart, with one of your eyes!" That is, with one of your graces.

Answer 2: The godly are jewels for their scarcity. Diamonds are not common. Just so, the godly are scarce and rare. There are but few of these to be found. There are many false professors (as there are paste diamonds) but few Israelites indeed. "Few are chosen" (Matt. 20:16). Among the millions in Rome, there were but few senators. Just so, among the swarms of people in the world—there are but few true believers.

Answer 3: The godly are jewels for their price. Queen Cleopatra had two jewels which contained half the price of a kingdom. Thus the saints are jewels, for their value. God esteems them at a high rate; he parted with his best jewel for them. Christ's precious blood was shed to ransom these jewels!

Answer 4: The saints are jewels for their adorning quality. Jewels adorn those who wear them. The saints are jewels which adorn the world. Their piety mixed with prudence honors the gospel. Hypocrites eclipse true religion and make it badly spoken of. The saints as jewels render it illustrious, by their sanctity.

First use: INFORMATION.

1. See the worth of the godly—they are God's jewels—"a royal diadem in the hand of your God" (Isaiah 62:3). That is, they are eminent above others, as a crown hung with jewels is a sign of the highest state and honor. The saints are God's glory (Isaiah 46:13), as if God's glory did lie in them.

2. See then that which may bring holiness into repute, and make us desire to be godly. It casts a splendor upon us, and makes God number us among his jewels! Some are loath to embrace godliness, for fear it will be a stain on their reputation, and bring them out of favor with great men. But you see how it raises a person's renown; it makes him precious in God's sight—he is a jewel! Believers, on account of their mystical union with Christ, have a preciousness above the angels! The angels are morning stars (Job 38:7). Believers are clothed with the sun of righteousness (Rev. 12:1).

3. See the different opinion which God has—of the godly and the wicked. The one he esteems precious, the other vile. "You are vile" (Nahum 1:14). This is spoken of King Sennacherib; though he was by birth noble—yet he was by sin vile. The Hebrew word for vile signifies of base esteem. Though the wicked are high in dignity and worldly grandeur, yet God slights them. A dunghill may be higher than other ground—but it sends forth foul vapors: "They have all together become filthy" (Psalm 14:3). In the original it is, "They have become stinking."

The wicked are compared to dogs and swine (2 Pet. 2:22) and to dross (Ezek. 22:19). Dross is the filth of the metal. Sinners are compared to chaff (Psalm 1:4). When a wicked man dies—there is only a little chaff blown away! A sinner is the most contemptible thing in the world; there is no worth in him while he lives—and no loss of him when he dies! A sinner is worse than a toad or serpent; a toad has nothing but what God has put into it—but a wicked man has that which the devil has put into him: "Why has Satan filled your heart to lie to the Holy Spirit?" (Acts 5:3).

4. See what a high estimate we should set upon the godly; they are jewels, they are the glory of the creation. They are compared to stars for their beauty (Rev. 1:20), to spice trees for their perfume (Song of Sol. 4:14). They are the excellent of the earth (Psalm 16:3). The Lord would soon destroy the earth—but that he has some of his jewels in it.

Prize the saints—though they are humbled with poverty. We esteem a diamond, though it lies in the dust. "John's clothes were made of camel's hair, and he had a leather belt around his waist. His food was locusts and wild honey"—yet he was a jewel (Matt. 11:9). He was the morning star to usher in the Sun of righteousness into the world. The saints are precious—for they are God's lesser heaven! (Isaiah 57:15).

5. See the saints safety: they are God's jewels, and he will take great care to preserve them. A man is careful that he does not lose his jewels. God often gives his people a temporal salvation. If a storm comes he knows how to hide his jewels. He hid a hundred prophets in a cave (1 Kings 18:4). The angel is commanded, before he poured his vial of curses on the earth, to seal the saints of God on their foreheads (Rev. 7:3), which was a mark of safety. God will ensure the spiritual safety of his jewels: "None of them is lost!" (John 17:12). "I give them eternal life, and they will never perish—ever! No one will snatch them out of My hand." (John 10:28)

6. It the saints are God's jewels—then how incensed and enraged will God be, against those who have abused his jewels! Theodosius, counted them traitors who abused his statue. What will become of those who persecute God's saints, and tread upon his jewels! It goes near to God's heart—to see his jewels sprinkled with blood! What is done to them—the Lord takes as done to himself: "Why do you persecute me!" (Acts 9:4). When the foot was trod on—the head cried out! The saints are God's royal diadem (Isaiah 62:3). Will a king endure to have his robes spat upon, or his crown-royal thrown in the dust! "He reproved kings for their sakes!" (Psalm 105:14).

What monuments of God's vengeance were Nero, Diocletian, Gardiner, and the rest of that persecuting tribe! "Shall not God avenge his own elect! I tell you—he will avenge them speedily!" (Luke 18:7-8). Persecutors stand in the place where all God's arrows fly! "He ordains his arrows against the persecutors" (Psalm 7:13). That is a killing Scripture: "The Lord will send a plague on all the nations that fought against Jerusalem. Their people will become like walking corpses, their flesh rotting away. Their eyes will shrivel in their sockets, and their tongues will decay in their mouths!" (Zech. 14:12).

Second use: CONSOLATION.

Here is comfort to the people of God, in case of the world's disesteem of them—God values them as jewels! And his judgment is according to truth (Rom. 2:2). The wicked have low thoughts of the righteous. They beat down the price of these jewels as far as they can. They think them but refuse. They disdain them, and load them with slanders and invectives. The prophet Elijah was looked upon by Ahab as the "troubler of Israel" (1 Kings 18:17), and Luther was called a "trumpet of rebellion". Paul was judged "a pestilent fellow" (Acts 24:5). The wicked think that of all things in the world, the saints may be best exterminated: "We have become the scum of the earth, the refuse of the world" (1 Cor. 4:13).

But this is a great consolation to believers that, low as is the esteem the reprobate world has of them—yet God has high thoughts of them; he numbers them among his jewels! They are compared for their preciousness, to gold and silver (Rev. 1:20). They are the coins and medals which bear God's own image! They are princes in all lands (Ps. 45:16). Christ engraves their names on his breast, as the names of the twelve tribes were engraved on precious stones upon Aaron's breastplate. God will give whole kingdoms to ransom his jewels (Isaiah 43:3). The wicked think the godly are not worthy to live in the world, "Rid the earth of him! He's not fit to live!" (Acts 22:22) But God thinks the world is not worthy of them "The world was not worthy of them." (Heb. 11:38). Hence it is, that God takes away his jewels so fast, and places them in his heavenly treasury!

Third use: EXHORTATION.

1. To the people of God.

Are you one of God's jewels? I then beseech you to SHINE as jewels! Walk circumspectly and holily! "That you may be blameless and pure, children of God who are faultless in a crooked and perverted generation, among whom you shine like stars in the world!" (Phil. 2:15). Such as are God's jewels, should let the world see, that they have worth in them. O Christians, let your lives be an imitation of the life of Christ! Such a jewel was Bradford, the martyr—so humble and innocent in his demeanor that, at his death, many of the Papists could not refrain from weeping!

Are you one of God's jewels? Do nothing that may eclipse or sully your luster! When professors are proud, envious or censorious; when they break their promises, or cheat their creditors—these do not look like saints! What will others say? These are the devil's dirt—not God's jewels. Oh, I beseech you who profess to be of a higher rank than others—honor that worthy name by which you are called; shine as earthly angels! "You are a chosen race, a royal priesthood, a holy nation, a people for His possession—so that you may proclaim the praises of the One who called you out of darkness into His marvelous light!" (1 Pet. 2:9).

Alexander would have the Grecians known not only by their garments—but their virtues. God's people should he known by the sparkling of their graces! Shall there be no difference in behavior between the wicked and the godly—between a clod of earth and a diamond! Let it appear that you are heirs of heaven. You who are God's people, the Lord expects a holy life from you (Matt. 5:47). He looks that you should bring more glory to him—and by your exemplary piety--make proselytes to piety.

2. The godly should be THANKFUL. God has taken you out of the rubbish of mankind—and made you his jewels! "He raises up the poor out of the dust" (Psalm 113:7), that he may set him with princes. So God has raised you out of the dust of a natural estate, and ennobled you—that he may set you with angels, those princes above. Oh, admire God! Set the crown of your praises upon the head of free grace! A joyful, thankful frame of heart—is pleasing to God. If repentance is the joy of heaven, praise is the music of heaven! Bless God who has wrought such a change in you! From lumps of dirt and sin—he has made you into his jewels!

3. There is a time shortly coming when God will make up his jewels. "In that day when I make up my jewels".

Question 1: What is meant by God's making up his jewels?

Answer: There is a difference between God's making of jewels—and his making up of jewels. God's making of jewels is when he works grace in their hearts while on earth. What is God's making up of jewels? This implies two things.

Firstly, God's GATHERING his saints together. God's making up his jewels, implies his gathering his saints together. The godly in this life are like scattered diamonds, they are separated from one another, being dispersed all over the world. But there is a day coming when God will gather all his saints together, as one puts all his pearls together on a string. There must be such a collection or gathering together of God's scattered saints:

1. From the near relation they have to all the persons of the Trinity. God the Father has chosen these jewels and set them apart for himself (Psalm 4:3), and will he lose any of his elect? They are related to Christ—he has bought these jewels with his blood, and will he lose his purchase? They are related to the Holy Spirit. He has sanctified them. When they were a lump of sin, he made them his jewels; and when he has bestowed cost on them, will he lose his cost? Will he not string these pearls, and put them in his celestial cabinet?

2. There must be a gathering together of God's scattered saints—from the prayer of Christ. It was Christ's prayer to his Father, that he would make up his jewels, that he would gather together his pearls, that they might be with him in heaven! "That they may be with me—where I am!" (John 17:24). Christ will not be content—until all the elect jewels lie together in his bosom. He does not think himself complete—until all his saints are with him!

Use: Here is a SOVEREIGN COMFORT to the people of God in two cases.

1. In case of scattering. God's people are scattered up and down in the world; and, which is worse, these jewels lie among rubbish—they dwell among the wicked! "Woe is me that I dwell in the tents of Kedar" (Psalm 120:5). Kedar was Ishmael's son. "Woe is me", says David, "that I live with an Ishmael-brood!" The wicked are still molesting the righteous. God's jewels lie scattered among the vile! But here is the comfort—that shortly God will gather his people from among the wicked—he will make up his jewels—and all his precious jewels shall lie with him in bliss!

2. It is comfort in case of dividing. God's people are now divided; their love for one another is very little. They often look suspiciously upon one another. These divisions are flaws in God's diamonds! Discord among Christians brings a reproach upon true religion, advances Satan's kingdom, and hinders the growth of grace! But this is comfort—God will shortly make up his jewels—he will so gather his saints together—that he will unite them together. They shall be all of one heart (Acts 2:46). What a happy time it will be—when the saints shall be as so many pearls upon one string—and shall accord together in a blessed unity!

Secondly, God's making up his jewels also implies his PERFECTING his saints. A thing is said to be made up—when it is perfected. You make up a garment, when you perfect it. You make up a watch, when you put all the wheels and pins in perfect order. So God's making up his jewels, signifies his perfecting them. The godly in this life are imperfect. They cast but a faint luster of holiness; they receive but "the first fruits of the Spirit" (Rom. 8:23), that is, a small measure of grace. The first fruits under the law were but a handful, compared to the whole vintage.

The consideration of this may humble us. We are God's jewels—yet we are now imperfect. Our knowledge is chequered with ignorance (1 Cor 13:5). Our love to God is feeble. Behold here, flaws in the diamond. This may take down our topsail of pride—to consider how flawed and incomplete we are. But when God shall make up his jewels, and perfect his saints—it will be a glorious time! This brings me to the second question.

Question 2: What is that day—when God will make up his jewels?

Firstly, God makes up his jewels at the day of DEATH. Then he makes the saints' graces, perfect. For this reason the departed saints are called "just men made perfect" (Heb. 12:23). Sin so mixes with, and dwells within a Christian—that he cannot write a copy of holiness without blotting it. Grace, though it abates sin—yet it does not abolish corruption. But at death God makes up his jewels—he perfects the graces of his people. Will not that be a blessed time, never to have a vain thought again, never to be within the sight of a temptation, or the fear of a relapse?

This, I think, may make death desirable to the godly; then the Lord will complete the graces of His children! They shall be as holy as they desire to be, and as holy as God would have them to be! How will God's jewels sparkle--when they shall be without flaws! In that day of death when God makes up his jewels, the saints light will be clear, and their love will be perfect!

Their light will be clear. They shall be so divinely irradiated, that they shall know the "deep things of God". They shall in this sense be "as the angels" (Matt. 22:30). Their faculty of thought shall be raised higher and made more capacious! Through the crystal glass of Christ's human nature, the saints shall have glorious transparent sights of God! They shall know as they are known (1 Cor. 13:12); a riddle too mysterious for us mortals, if not for angels, to expound!

In that day the saints love will be perfect. Love is the queen of the graces—it outlives all the other graces. In this life, our love to God is lukewarm and sometimes frozen. A believer weeps that he can love God no more. But at the day of death, when God makes up his jewels—then the saints' love shall be seraphic! The spark of love shall be blown up into a pure flame! The saints shall love God—as much as they desire! They shall love him superlatively and without defect—they shall be made up wholly of love. Oh, blessed day of death! When God shall make up his jewels, the saints graces shall shine forth in their meridian splendor!

Secondly, God makes up his jewels at the day of the RESURRECTION. Then he makes the saints bodies perfect. These, like sparkling diamonds, shall shine in glory! At the resurrection God is said to change the bodies of the saint, "He will take these weak mortal bodies of ours and change them into glorious bodies like his own!" (Phil. 3:21). How will he change them? Not that they shall be other bodies than they were before. The substance of their bodies shall not be changed—but the qualities. As wool, when it is dyed into a purple color, is not altered in the substance—but in the quality, and is made more illustrious. Just so, God in making up his jewels, will cause a greater resplendency in the saints bodies than before.

When God makes up the jewels of the saints bodies at the resurrection, they shall be perfect in four ways:

1. In amiability or sweetness of beauty. Here the bodies of the righteous are often deformed. Leah has her weak eves, and Barzillai has his lameness; but at the resurrection the bodies of the saints shall be of unspotted loveliness. And no wonder, for they shall be made like Christ's glorious body (Phil. 3:21).

2. When God at the resurrection makes up the jewels of the saints bodies, they shall have perfection of parts. Their bodies in this world may be maimed and disfigured; but in the day of the resurrection they shall have all the parts of their bodies restored (Acts 3:21). Such as have lost an eye, shall have their eye again; such as lack a leg or an arm, shall have their arm again.

3. When God makes up the jewels of the saints bodies at the resurrection, they shall be swift and lively in their motion. Here on earth, the bodies of the saints move heavily—but then they shall be sprightly, and move rapidly from one place to another. Here the body is a weight; in heaven it shall be a wing!

4. When God makes up the jewels of the saints bodies, they shall be immortal. The body once glorified, shall never be subject to death! "For our perishable earthly bodies must be transformed into heavenly bodies that will never die!" (1 Cor. 15:53). Heaven is a healthy climate; no death-bell goes there. This mortal body shall put on immortality.

Let us labor to he in the number of God's jewels, that when the Lord shall make up his jewels, he may perfect our souls and bodies in glory

Question: How shall we know that we are in the number of God's jewels?

Answer: Have we holiness? "But we are washed—but we are sanctified" (1 Cor. 6:11). We are not God's jewels by creation—but regeneration. If holiness sparkles in us—it is a sign we are God's jewels; and then when God comes to make up his jewels, he will put glory upon our souls and bodies forever!

C. God Rewards His People by SPARING Them

The third part of the saints reward is God's sparing them: "I will spare them, just as in compassion a man spares his son who serves him." The Hebrew word to spare signifies to use clemency. In this phrase, there is less said—and more intended. "I will spare them", that is, "I will deal with them as a father does with his son. The kind of tenderness that a father shows to his child, the same will I show to those that fear me."

Doctrine: God will deal with those who fear him—as a compassionate father does with his dutiful son.

Two things are in this proposition:

1. That God is a Father. He is a father by creation. He has given us our being: "Have not we all one father? Has not one God created us?" (Mal. 2:20). God is also a father by election: he has chosen out a certain number, to be his children (Eph. 1:4). And God is a father by special grace: he stamps his impress of holiness upon men (Col. 3:10). All God's children resemble him—though some are more like him than others.

2. That God will deal with those that fear him, as a compassionate father does with his dutiful son.

A. God will accept them, as a father does his son. If the child only lisps and can hardly speak plainly, the father takes all in good part. So God, as a father, will accept what his children do in sincerity: "There will I require your offerings ... I will accept you with your sweet savor" (Ezek. 20:40-41).

B. To such as fear God, he will be full of pity to them, as a tender father is to his son. There are in God, affections of compassion and affections of delight.

Affections of compassion. A father feels for his child. God has great pity and tenderness towards his children. (Isaiah 63:15). The compassion of parents are steel and marble compared with God's—"the tender mercy of our God" (Luke 1:78). In the Greek it is "the affections of mercy". These affections make God sympathize with his children in misery. He is touched in their wounds: "As a father pities his children so the Lord pities those who fear him" (Psalm 103:13 ).

In God are also affections of delight. How dearly did Jacob love Benjamin! His life was bound up in him (Gen. 44:30). All the affections of parents come from God. They are but a drop of his ocean, a spark of his flame. God's love is a love that "passes knowledge!" (Eph. 3:19). The saints cannot love their own souls, so entirely as God loves them. In particular,

a. God loves the persons of his children; they are the apple of his eye (Zech. 2:8). He engraves them upon the palms of his hands (Isaiah 49:16). This alludes to those who carry about them, engraved on the stone of their ring, the picture of some dear friend whom they entirely love.

b. God loves the places his children were born in, the better for their sakes: "God loves the gates of Zion" (Psalm 87:2); "This and that man was born in her" (verse 5); that is, "this and that believer". God loves the very ground his children walk upon. Why was Judea, the ancient seat of Israel, called "a delightsome land" (Mal. 3:12)? Not so much delightful for the fruit growing in it—as for the saints living in it.

c. God so loves his children, that he charges the great ones of the world upon pain of death, not to hurt them. They are sacred to him. "He allowed no one to oppress them; for their sake he rebuked kings: Do not touch my anointed ones; do my prophets no harm" (Psalm 105:14-15). By "anointed" are meant such as have the anointing of the Spirit (1 John 2:20).

d. God delights in his children's company, he loves to see their faces, "Let Me see your face, let Me hear your voice; for your voice is sweet, and your face is lovely." (Song of Sol. 2:14) If but two or three of God's children meet and pray together, God will he sure to make one of the company: "There am I in the midst of them!" (Matt. 18:20).

e. God so loves his children that his eye is never off them: "The eye of the Lord is upon those who fear him" (Psalm 33:18).

Question: But is this such a privilege—to have God's eye upon his children? God's eye is upon the wicked too.

Answer: it is one kind of eye that the Judge casts upon the malefactor; and another that the Prince casts upon his favorite. God's eye upon the wicked is an eye of vengeance—but his eye upon his children is an eye of benediction.

f. God sets a continual guard about his children, to preserve them from danger. He hides them in his pavilion (Psalm 27:5). He covers them with the golden feathers of his protection (Psalm 91:4). No prince goes so well guarded, as God's child, for he has a guard of angels about him. The angels are a numerous guard: "The mountain was full of horses and chariots of fire" (2 Kings 6:17). Those horses and chariots of fire were the angels of God, gathered in the manner of a huge army to defend the prophet Elijah.

g. God clothes his children in rich garments: "Her clothing is of wrought gold" (Psalm 45:13). Jacob loved his son Joseph and gave him a finer coat to wear than the rest of his brethren: "He made him a coat of many colors" (Gen. 37:3). God loves his children and gives them a finer coat, more finely woven, a coat of diverse colors. It is

partly made of Christ's righteousness, and partly of inherent holiness (Rev. 19:8).

h. Such is God's love that he thinks nothing too good for his children! He enriches them with the upper and lower springs; he gives them the finest of the wheat, and honey out of the rock; he makes them a feast of fat things (Isaiah 25:6). He gives them the body and blood of his Son, and delights to see his children spreading themselves as olive plants round about his table (Psalm 128:3).

3. God will receive the PETITIONS of those who fear him—as a tender father receives his son's petitions. They may come boldly to the throne of grace (Heb. 4:16). If they come for pardon of sin, or strength against temptation, God will not deny them. Three things may cause boldness in prayer—the saints have a Father to pray to, the Spirit to help them to pray, and Jesus Christ as their Advocate to present their prayers.

4. On such as are fearers of God, God will bestow an inheritance, as a father does upon his son. This inheritance is no less than a kingdom! (Luke 12:32). In it are gates of pearl, rivers of pleasure; and (which is to be noted as a difference between God's settling an inheritance on his children, and an earthly father's settling an inheritance) a son cannot enjoy the inheritance until his father is dead; but every adopted child of God may at once enjoy both the inheritance and the father, because God is both father and inheritance! (Gen. 15).

5. With such as are fearers of God, God will pass by many infirmities. That is what is meant by this expression in the text, "I will spare them as a man spares his own son." What a wonder is this—that God did not spare the angels (2 Pct. 2:4)! No, he did not spare his natural Son (Rom. 8:32). Yet he will spare his adopted sons! "I will spare, them, I will not use extremity as I might—but pass by many aberrations."

Caution: It is not that the sins of God's children are hidden from him—but such is his paternal clemency that he is pleased to bear with many frailties in his children. He spares them as a father spares his son. How often do God's people grieve his Spirit by the neglect of spiritual watchfulness, or the loss of their first love; but God spares them! Israel provoked God with their murmurings—but he used fatherly indulgence towards them (Psalm 78:38; Neh. 9:17).

First Use: INFORMATION.

1. From this word, "I will spare them as a man spares his son", take notice that even the best need sparing. "If you, Lord, should mark iniquities—who shall stand?" (Psalm 130:3). The Papists speak of merits—but how can we merit—when our best services are so defective that we need sparing! How can these two stand together, our meriting and God's sparing? What will become of us without sparing mercy? We need to pray as Nehemiah, "Remember me, O my God, concerning this also—and spare me according to the greatness of your mercy!" (Neh. 13:22). Let us fly to this asylum, "Lord, spare us as a father spares his son!"

2. See God's different dealing with the godly and the wicked. The Lord will not spare the wicked: "I will not pity, nor spare, nor have mercy—but destroy them!" (Jer. 13:14). It is sad when the prisoner begs of the judge to spare him—but the judge will show him no favor. God's cup of wrath is unmixed! (Rev. 14:10). Yet it is said to be mixed. The cup of wrath God gives the wicked is mixed with all sorts of punishments. But in this sense it is unmixed— it is without the least drop of mercy in it! (Psalm 78:45-51). God for a while reprieves men—but forbearance is not forgiveness. Though God spares his children—yet obdurate sinners shall feel the weight of his wrath!

3. If the Lord spares his people as a father does his son—then they should serve him as a son does his father.

1. They should serve him WILLINGLY. "Serve Him with a whole heart and a willing mind, for the Lord searches every heart and understands the intention of every thought!" (1 Chron. 28:9). Cain's sacrifice was rejected, because he brought it grudgingly and against his will. It was rather the paying of a tax than a free-will offering. The best obedience is that which is voluntary, as that is the best honey which drops from the honeycomb. God sometimes accepts of willingness without the work (1 Kings 8:18)—but never of the work without willingness.

2. They should serve God UNIVERSALLY. True obedience is universal; it observes one command as well as another; it fulfills difficult duties and dangerous duties. As the needle points the way that the magnet draws, so a gracious heart inclines to those things which the Word teaches (Luke 1:6). It is the note of a hypocrite to be partial in obedience; some sin he will indulge (2 Kings 5:18), some duty he will dispense with; his obedience is lame on one foot.

3. They should serve God SWIFTLY. Beware of a dull temper of soul; the loveliness of obedience is in the liveliness of it. We read of two women, "The wind was in their wings" (Zech. 5:9). Wings are swift—but wind in the wings denotes great swiftness. Such swiftness should be in our obedience to God. If God spares us as a father does his son, we should serve him as a son does his father.

Second Use: EXHORTATION.

If God spares us as a father does his son—let us imitate God. It is natural for children to imitate their parents; what the father does, the child is apt to learn the same.

Let us imitate God in this one thing—As God spares us, and passes by many failures—so let us be sparing in our censures of others; let us look upon the weaknesses and indiscretions of our brethren with a more tender compassionate eye.

Indeed, in cases of scandal we ought not to bear with others—but sharply reprove them. But if through inadvertence or passion they act wrongly—let us pity and pray for them. How much God bears with us! He spares us, and shall not we be sparing to others? Perhaps they have been wronged, and false things may be said about them. Athanasius was falsely accused by the Arians of adultery; Basil was falsely accused of heresy. It is usual for the world to misrepresent the people of God; therefore let us be sparing in our censures. God spares us--and shall not we be sparing towards others?

Third use: COMFORT.

Here is comfort to the children of God in case of failings. The Lord will not be severe to mark what they have done amiss—but will spare them. He passes by many infirmities: "He will rest in his love" (2eph. 3:17); in the original it is, "He will be silent in his love". As if the prophet had said, though the church had her failings—yet God's love was such, that it would not allow him to mention them. God turns a blind eye to our many oversights: "My eye spared them from destruction" (Ezek. 20:17).

I do not speak of presumptuous sins—but of failings such as vain thoughts, deadness in duty, sudden surprises by temptation. These being mourned for, God for Christ's sake will spare us as a father does his son.

This is one of the richest comforts in the Book of God. Who is he who lives—and sins not? How defective we are in our best duties! How full our lives are either of blanks or of blots! Were it not for God's sparing mercy—we would all go to hell. But this text is a choice cordial; if our hearts are sincere, God will spare us as a father does his son. "I will not execute the fierceness of my anger" (Hos. 11:9).

I know not a greater rock of support, for a fainting Christian than this—God will abate the severity of the law. Though we come short in our duty, he will not fail of his mercy—but will spare us as a father spares his son.

The Difference Between Righteous and the Wicked

"Then you will again see the difference between the righteous and the wicked, between those who serve God and those who do not." (Mal. 3:18).

Here follows the close of the chapter, which I shall little more than paraphrase. These words are spoken to the wicked, as learned expositors assert; for though the godly shall at last discern what a difference God makes between them and the wicked, how merciful he is to the one, and how severe to the other—yet this text is chiefly spoken to the wicked: "You have said, It is vain to serve God!" (verse 14) "From now on we will say, 'Blessed are the arrogant.' For those who do evil get rich, and those who dare God to punish them go free of harm." (verse 15). Well, says God, though now you call the proud happy and the godly foolish—yet when I have made up my jewels—then you wicked ones shall see clearly what a difference I make between the righteous, and the wicked; between him who serves God—and him who does not serve him. Then, when it is too late, when the day of grace is past, and the drawbridge of mercy is pulled up—then shall you discern a difference between the holy and the profane!

Doctrine 1: The wicked at present have their eyes shut! "To this day the Lord has not given you minds that understand, nor eyes that see, nor ears that hear!" (Deut. 29:4). Natural men have the sword upon their right eye, "The sword will cut his arm and pierce his right eye! His arm will become useless, and his right eye completely blind!" (Zech. 11:17). They see no difference between the pious and the impious; they imagine that it fares as well with the wicked as with the righteous; nay, it seems to fare better with the wicked. The wicked flourish: "These are the ungodly, who prosper in the world; they increase in riches" (Psalm 73: 12). Whereas those who pray and fast, are oppressed. The wicked bless themselves, and think they are now in a better condition than the righteous; the matter is not to be wondered at, for "the god of this world has blinded the minds of sinners" (2 Cor. 4:4). But at last their eyes shall he opened; and that brings me to the second doctrine.

Doctrine 2: There is a time shortly coming when impious, grossly wicked sinners, shall SEE an obvious difference between the godly and the nicked. The tables will then be turned! "Then you will again see the difference between the righteous and the wicked, between those who serve God and those who do not."

Question: When is the time when the eyes of sinners shall he opened, and they shall see a difference between the righteous and the wicked?

Answer: There are two times when sinners shall see a manifest difference between the righteous and the wicked.

Firstly, at the day of judgment. That will be a day of manifest difference. Things will then appear in their proper colors; the difference will easily be seen between the godly and the wicked; the one being absolved—the other condemned!

Secondly, at the hour of separation, when God shall eternally separate the reprobate from the elect, as a winnowing fan separates the chaff from the wheat—and there shall be a visible discerning between the righteous and wicked. "All the nations will be gathered in his presence, and he will separate them as a shepherd separates the sheep from the goats. He will place the sheep at his right hand and the goats at his left. And they will go away into eternal punishment, but the righteous will go into eternal life!" (Matt. 25:32-33, 46). Jesus Christ will take his saints up with him into glory—and will cast the wicked down to hell. He will make up the godly as jewels, and tie up the wicked in bundles to be burned! "Bind them in bundles to burn them" (Matt. 13:30). Now sinners shall be convinced with a vengeance, that the state of the righteous and the wicked is different! They shall see the righteous advanced to a heavenly kingdom, and themselves cast into a fiery prison!

Oh, the dreadfulness of that place of torment! Could men lay their ears to the infernal lake, and but for one hour hear the groans and shrieks of the damned—they would tell us that they now see what before they would not believe—the infinite difference between the righteous and the wicked! In hell is torment upon torment, "blackness of darkness" (Jude 13), "chains of darkness" (2 Pet. 2:4). These chains are God's decree ordaining, and his power binding men under wrath! And that which accentuates and puts a sting into the torments of the wicked—is that they shall be always scorching in the fire of God's wrath! "The smoke of their torment ascends up forever and ever" (Rev. 14:11 ).

Christ said of his suffering on the cross, "It is finished!" But sinners shall never say of their sufferings in hell—that they are finished. No! if the damned had lain in hell as many thousand years as there are drops in the sea—eternity has yet to begin!

First use: INFORMATION.

This may inform all wicked men that, no matter how blind they are now—yet at last the veil shall be taken from their eyes! They now count themselves the only happy men, and look upon the people of God with derision. They load them with invectives and curse them with their slanders. Well, the time is not far off—when the wicked shall clearly discern who belong to Christ—and who belong to the devil. As Moses said to Korah and his company, "Tomorrow the Lord will show who are his" (Num. 16:5), so at the day of judgment the Lord will show who are his—and who are not. Nay, sooner than that: at the day of death the wicked shall see how it will be with them for eternity!

Oh, that the eyes of sinners may be speedily opened—that they may see the difference of things, the beauty which is in holiness, and the astonishing madness that is in sin!

Second use: CONSOLATION to the righteous.

Though at present they are slighted, and have the odium of the world cast upon them—yet shortly God will make a visible difference between them and the wicked. As it was with Pharaoh's two officers, the butler and the baker; at first there seemed to be no difference between them—but in a short while there was difference made. The chief butler was advanced to honor—but the chief baker was executed (Gen. 40:21-22). So though now God's people are low and despised, and the wicked treat them with boastful insolence—yet when the critical day comes, there shall be a final separation made between the righteous and the wicked. The one shall be dignified—the other damned! "And they will go away into eternal punishment, but the righteous will go into eternal life!" (Matt. 25:46).

Be encouraged therefore, saints of God—to persist in a course of holiness. Though now you seem to be lowermost—yet in the resurrection you shall be uppermost: "The upright shall have dominion over them in the morning" (Psalm 49: 14). That is, they shall have dominion over the wicked in the morning of the resurrection. They shall then laugh the wicked to scorn (Psalm 52:6). "Then you will see the difference between the righteous and the wicked, between those who serve God and those who do not." Malachi 3:18

The Doctrine of  Repentance

by Thomas Watson

Section 1

Introduction

Counterfeit Repentance

Section 2

Nature of True Repentance

Section 3

Reasons Enforcing Repentance

Serious Exhortation to Repentance

Powerful Motives to Repentance

Exhortations to Speedy Repentance

Section 4

Trial of our Repentance

Comfort for the Penitent

Impediments to Repentance

Means to Repentance

Reader,
The two great graces essential to a saint in this life, are faith and repentance. These are the two wings by which he flies to heaven. Faith and repentance preserve the spiritual life—as heat and water preserve the physical life. The grace which I am going to discuss is repentance. Chrysostom thought that repentance was the fittest subject for him to preach upon before the Emperor. Augustine kept the penitential psalms with him as he lay upon his bed, and he often perused them with tears. Repentance is never out of season; it is of as frequent use as the artificer's tool or the soldier's weapon. If I am not mistaken, practical points are more needful in this age than controversial and disputable matters.

Repentance is purgative—do not fear the working of this pill. "Smite your soul," said Chrysostom, "smite it; it will escape death by that stroke!" How happy it would be, if we were more deeply affected with sin, and our eyes did swim in tears of repentance. We may clearly see the Spirit of God moving in the waters of repentance, which though troubled, are yet pure. Moist tears of repentance dry up sin—and quench the wrath of God. Repentance is the nourisher of piety, the procurer of mercy. The more regret and trouble of spirit we have first at our conversion, the less we shall feel afterwards.

Christians, do you have a sad regret of other things—and not of sin? Worldly tears fall to the earth—but godly tears of repentance are kept in a bottle. "You keep track of all my sorrows. You have collected all my tears in your bottle. You have recorded each one in your book." (Psalm 56:8). Do not judge holy weeping to be wasted. Tertullian thought he was born for no other end—but to repent. Either sin must drown in the tears of repentance—or the soul must burn in hell.

Let it not be said that repentance is difficult. Things that are excellent deserve labor. Will not a man dig for gold—though it makes him sweat? It is better to go with difficulty to heaven—than with ease to hell! What would the damned give, that they might have a herald sent to them from God, to proclaim forgiveness upon their repentance? What volleys of sighs and groans of repentance, would they send up to heaven? What floods of tears would their eyes pour forth? But it is now too late! They may keep their tears to lament their folly—sooner than to procure God's pity. O that we would therefore, while we are on this side of the grave, make our peace with God! Tomorrow may be our dying day; let this be our repenting day. How we should imitate the saints of old, who embittered their souls and sacrificed their lusts, and put on sackcloth in the hope of white robes. Peter baptized himself with tears; and that devout lady Paula, like a bird of paradise, bemoaned herself and humbled herself to the dust for sin.

Besides our own personal sins, the deplorable condition of the land calls for a contribution of tears. Have we not lost much of our pristine fame and renown? The time was when we sat as princes among the provinces (Lam. 1:1), and God made the sheaves of other nations do obeisance to our sheaf (Gen. 37:7) But has not our glory fled away as a bird (Hos. 9:11)? And what severe dispensations are yet ahead, we cannot tell. Our black and hideous vapors having ascended, we may fear loud thunder-claps should follow. And will not all this bring us to our senses and excite in us a spirit of humiliation? Shall we sleep on the top of the mast when the winds are blowing from all the quarters of heaven? "Cry aloud before the Lord! Let your tears flow like a river. Give yourselves no rest from weeping day or night!" (Lam. 2:18)

I will not launch forth any further in a prefatory discourse—but that God would add a blessing to this work and so direct this arrow, that though shot at random—it may hit the mark, and that some sin may be shot to death—shall be the ardent prayer of him who is the well-wisher of your soul's happiness,
Thomas Watson, May 25, 1668

Paul, having been falsely accused of sedition by Tertullus—"we have him to be a troublemaker, a man who is constantly inciting the Jews throughout the world to riots and rebellions against the Roman government" (Acts 24:5) —makes an apology for himself before Festus and King Agrippa in Chapter 26 of the Book of Acts. Paul treats of three things with such conviction, as almost to have converted King Agrippa:

(1.) He speaks of the manner of his life before his conversion. "I have been a member of the Pharisees, the strictest sect of our religion." During the time of his unregeneracy he was zealous for religious traditions, and his false fire of zeal was so hot, that it scorched all who stood in his way; "I did everything I could to oppose the followers of Jesus of Nazareth. I caused many of the believers in Jerusalem to be sent to prison!"

(2.) He speaks of the manner of his conversion. "About noon, Your Majesty, a light from heaven brighter than the sun shone down on me." This light was no other than what shone from Christ's glorified body. "And I heard a voice speaking unto me, Saul, Saul, why are you persecuting me?" The body being hurt, the head in heaven cried out. At this light and voice—Paul was amazed and fell to the earth: "Then I asked, "Who are you, Lord?" "I am Jesus, whom you are persecuting," the Lord replied." All opinion of self-righteousness now vanished, and Paul grafted his hope of heaven upon the stock of Christ's righteousness.

(3) He speaks of the manner of his life after his conversion. He who had been a persecutor before—now became a preacher: "Now get up and stand on your feet. I have appeared to you to appoint you as a servant and as a witness of what you have seen of me and what I will show you." When Paul, this "elect vessel", was savingly wrought upon, he labored to do as much good—as previously he had done hurt. He had persecuted saints to death before, now he preached sinners to life. God first sent him to the Jews at Damascus and afterwards enlarged his commission to preach to the Gentiles. And the message he preached was this, "I preached that they should repent and turn to God and prove their repentance by their deeds." (verse 20). A weighty and excellent subject!

I shall not dispute whether faith or repentance comes first into the soul. Doubtless repentance shows itself first in a Christian's life. Yet I am apt to think that the seeds of faith are first wrought in the heart. As when a burning candle is brought into a room—the light shows itself first—but the candle was before the light. Just so, we see the fruits of repentance first—but the beginnings of faith were there before. That which inclines me to think that faith is in the heart before repentance—is because repentance, being a grace, must be exercised by one who is living. Now, how does the soul live—but by faith? "The just shall live by his faith" (Heb. 10:38). Therefore there must be first, some seeds of faith in the heart of a penitent, otherwise it is a dead repentance and so of no value. Whether faith or repentance goes first—I am sure that repentance is of such importance, that there is no being saved without it.

After Paul's shipwreck he swam to shore on planks and broken pieces of the ship (Acts 27:44). In Adam we all suffered shipwreck, and repentance is the only plank left us after shipwreck—to swim to heaven. It is a great duty incumbent upon Christians solemnly to repent and turn unto God: "Repent! for the kingdom of heaven is at hand!" (Matt. 3:2) "Repent therefore, and be converted that your sins may be blotted out!" (Acts 3:19) "Repent of this your wickedness" (Acts 8:22). In the mouths of three witnesses this truth is confirmed.

Repentance is a foundation grace: "Not laying again the foundation of repentance" (Heb. 6:1). That religion which is not built upon this foundation must needs fall to the ground. Repentance is a grace required under the gospel. Some think it legal; but the first sermon that Christ preached, indeed, the first word of his sermon, was "Repent!" (Matt. 4:17) And his farewell that he left when he was going to ascend was that "repentance should be preached in his name" (Luke 24:47).

The apostles plucked upon this same string: "They went out and preached that men should repent" (Mark 6:12). Repentance is a pure gospel grace. The covenant of works admitted no repentance; there it was, sin and die! Repentance came in by the gospel. Christ has purchased in his death—that repenting sinners shall be saved. The Law required personal, perfect, and perpetual obedience. It cursed all who could not come up to this: "Cursed is everyone who does not continue to do everything written in the Book of the Law" (Gal. 3:10). It does not say, "he who obeys not all things, let him repent" —but, "let him be cursed." Thus repentance is a doctrine that has been brought to light, only by the gospel.

How is repentance wrought? The manner in which repentance is wrought is:

Partly by the Word. "When they heard this, they were pierced to the heart!" (Acts 23:7). The Word preached, is the engine God uses to effect repentance. It is compared to a hammer and to a fire (Jer. 23:29), the one to break, the other to melt the heart. "Does not my word burn like fire? Is it not like a mighty hammer that smashes rock to pieces?" How great a blessing it is to have the Word, which is of such virtue, when dispensed by the Holy Spirit! Those who will not be melted into repentance by the fire of the Word, will never escape hell!

By the Spirit. Ministers are but the pipes and organs. It is the Holy Spirit breathing in them—which makes their words effectual: "While Peter yet spoke these words, the Holy Spirit fell on all those who heard the Word" (Acts 10:44). The Spirit in the Word illuminates and converts. When the Spirit touches a heart—it dissolves with tears: "I will pour upon the inhabitants of Jerusalem the spirit of grace—and they shall look upon me whom they have pierced, and they shall mourn" (Zech. 12:10).

It is astonishing to consider what different effects the Word has upon men. Some at a sermon are like Jonah: their heart is tender and they let tears fall. Others are no more affected with it than a deaf man with music. Some grow better by the Word—others grow worse. The same earth which causes sweetness in the grape—causes bitterness in the wormwood. What is the reason the Word works so differently? It is because the Spirit of God carries the Word to the conscience of one—and not another. One has received the divine annointing—and not the other (1 John 2:20). I pray that the dew may fall with the manna—that the Spirit may go along with the Word. The chariot of ordinances will not carry us to heaven unless the Spirit of God joins himself to this chariot (Acts 8:29).

COUNTERFEITS of Repentance

To discover what true repentance is, I shall first show what it is not. There are several counterfeits of repentance, which might occasion that saying of Augustine that "repentance damns many". He meant a false repentance; a person may delude himself with counterfeit repentance:

1. The first counterfeit of repentance, is LEGAL TERROR.

A man has gone on long in sin. At last God arrests him, shows him what desperate hazard he has run—and he is filled with anguish. But after a while, the tempest of conscience is blown over, and he is quiet. Then he concludes that he is a true penitent because he has felt some bitterness in sin. Do not be deceived! This is not true repentance! Both Ahab and Judas had great trouble of mind. It is one thing to be a terrified sinner—and another to be a repenting sinner. Sense of guilt is enough to breed terror in the conscience. Only infusion of divine grace, breeds true repentance. If pain and trouble were sufficient to repentance, then the damned in hell should be most penitent, for they are most in anguish. "Men gnawed their tongues in agony and cursed the God of heaven because of their pains and their sores, but they refused to repent of what they had done!" Revelation 16:10-11. Repentance depends upon a change of heart. There may be terror—yet with no change of heart. "I preached that they should repent and turn to God and prove their repentance by their deeds." Acts 26:20

2. Another counterfeit about repentance, is RESOLUTION AGAINST SIN.

A person may purpose and make vows—yet be no penitent. "You said, I will not transgress" (Jer. 2:20). Here was a good resolution. But see what follows: "but still you would not obey me. On every hill and under every green tree, you have prostituted yourselves by bowing down to idols!" Notwithstanding her solemn engagements, they played fast and loose with God—and ran after their idols!

We see by experience what protestations against sin, a person will make when he is on his sick-bed, if God should recover him again. Yet if that person does recover—he is as bad as ever. He shows his old heart in a new temptation. Resolutions against sin may arise:

(1) From present extremity; not because sin is sinful—but because it is painful. This kind of resolution will vanish.

(2) From fear of future evil, an apprehension of death and hell. "I looked, and there before me was a pale horse! Its rider was named Death, and Hell was following close behind him!" (Rev. 6:8). What will a sinner not do—what vows will he not make—when he knows he must die and stand before the God in judgment? Self-love raises a sickbed repentance. But if he recovers—the love of sin will prevail against it. Trust not to a such passionate resolution; it is raised in a storm—and will die in a calm!

3. The third counterfeit about repentance, is the leaving of many sinful ways.

It is a great matter, I confess, to leave sin. So dear is sin to a man—that he will rather part with a child than with a lust! "Shall I give the fruit of my body—for the sin of my soul?" (Micah 6:7). Sin may be parted with—yet without repentance.

(1) A man may part with some sins and keep others. Herod reformed many things which were amiss—but could not leave his beloved Herodias.

(2) An old sin may be left in order to entertain a new sin—as you get rid an old servant to take another. This is to exchange a sin. Sin may be exchanged—and the heart remained unchanged. He who was a profligate in his youth, turns to be a miser in his old age. A slave is sold to a Jew; the Jew sells him to a Turk. Here the master is changed—but he is a slave still. So a man moves from one vice to another—but remains an unrepentant sinner still.

(3) A sin may be left not so much from strength of grace—as from reasons of prudence. A man sees that though such a sin is for his pleasure—yet it is not for his best interest. It will eclipse his credit, harm his health, or impair his estate. Therefore, for prudential reasons, he dismisses it. But true leaving of sin, is when the acts of sin cease from a principle of grace infused into the soul—as the air ceases to be dark from the infusion of light.

The NATURE of true repentance

I shall next show what gospel repentance is. Repentance is a grace of God's Spirit, whereby a sinner is inwardly humbled and outwardly reformed. For a further amplification, know that repentance is a spiritual medicine made up of six special ingredients:

1. Sight of sin

2. Sorrow for sin

3. Confession of sin

4. Shame for sin

5. Hatred for sin

6. Turning from sin

If any one ingredient is left out, it loses its virtue.

Ingredient 1. SIGHT of Sin

The first ingredient of Christ's gospel-medicine is eye-salve. "I am sending you to them to open their eyes and turn them from darkness to light" (Acts 26:17-18). It is the great thing noted in the prodigal's repentance: "he came to himself" (Luke 15:17). He saw himself a sinner—and nothing but a sinner. Before a man can come to Christ—he must first come to himself. A man must first recognize and consider what his sin is, and know the plague of his heart—before he can be duly humbled for it.

The first thing God made was light. So the first thing in a penitent, is illumination: "For you were once darkness, but now you are light in the Lord" (Eph. 5:8). The eye is made both for seeing and weeping. Sin must first be seen—before it can be wept for. Hence I infer that where there is no sight of sin—there can be no repentance.

Many who can spy faults in others—see none in themselves. They cry that they have good hearts. Is it not strange that two should live together, and eat and drink together—yet not know each other? Such is the case of a sinner. His body and soul live together, work together—yet he is unacquainted with himself. He knows not his own heart, nor what a hell he carries about him. Under a veil—a deformed face is hidden. People are veiled over with ignorance and self-love; therefore they see not what deformed souls they have! The devil does with them as the trainer with the hawk. He covers their eyes, and carries them hooded to hell! "The sword will pierce his right eye!" (Zechariah 11:17) Men have insight enough into worldly matters—but the right eye of their mind is blind. They do not see any evil in sin; the sword has pierced their right eye!

Ingredient 2. SORROW for Sin

"I will be sorry for my sin." (Psalm 38:18) Ambrose calls sorrow the embittering of the soul. The Hebrew word "to be sorrowful" signifies "to have the soul, as it were, crucified". This must be in true repentance: "They shall look upon me whom they have pierced—and they shall mourn" (Zech. 12:10), as if they did feel the nails of the cross sticking in their sides. A woman may as well expect to have a child without pangs—as one can have repentance without sorrow! He who can repent without sorrowing, suspect his repentance. Martyrs shed blood for Christ, and penitents shed tears for sin: "she stood at Jesus' feet weeping" (Luke 7:38). See how this tear dropped from her heart. The sorrow of her heart—ran out at her eye!

The brazen laver for the priests to wash in (Exod. 30:18) typified a double laver: the laver of Christ's blood we must wash in by faith—and the laver of tears we must wash in by repentance. A true penitent labors to work his heart into a sorrowing frame. He blesses God when he can weep. He is glad of a rainy day, for he knows that it is a repentance he will have no cause to repent of. Though the bread of sorrow is bitter to the taste—yet it strengthens the heart (Psalm 104:15; 2 Cor. 7:10).

This sorrow for sin is not superficial: it is a holy agony. It is called in scripture a breaking of the heart: "The sacrifices of God are a broken and a contrite heart" (Psalm 51:17); and a rending of the heart: "Rend your heart" (Joel 2:13). The expressions of smiting on the thigh (Jer. 31:19), beating on the breast (Luke 18:13), putting on of sackcloth (Isaiah 22:12), plucking off the hair (Ezra 9:3), all these are but outward signs of inward sorrow. This sorrow is:

(1) To make Christ precious. O how desirable is a Savior to a troubled soul! Now Christ is Christ indeed—and mercy is mercy indeed. Until the heart is full of sorrow for sin—it is not fit for Christ. How welcome is a surgeon—to a man who is bleeding from his wounds!

(2) To drive out sin. Sin breeds sorrow—and sorrow kills sin! Holy sorrow purges out the evil humours of the soul. It is said that the tears of vine-branches are good to cure the leprosy. However that may be, it is certain that the tears which drop from the penitential eye, will cure the leprosy of sin. The saltwater of tears—kills the worm of conscience.

(3) To make way for solid comfort. "Those who sow in tears shall reap in joy" (Psalm 126:5). The penitent has a wet sowing-time—but a delicious harvest. Repentance breaks the abscess of sin—and then the soul is at ease! Hannah, after weeping, went away and was no longer sad (1 Sam. 1:18). God's troubling of the soul for sin, is like the angel's troubling of the pool (John 5:4), which made way for healing.

But not all sorrow evidences true repentance. There is as much difference between true and false sorrow—as between water in the spring, which is sweet—and water in the sea, which is briny. The apostle speaks of "godly sorrow" (2 Cor. 7:9). What is this godly sorrowing? There are six qualifications of it:

1. True godly sorrow is INTERNAL. It is inward in two ways:

(1) It is a sorrow of the heart. The sorrow of hypocrites lies in their faces: "they disfigure their faces" (Matt. 6:16). They make a sour face—but their sorrow goes no further. It is like the dew which wets the leaf, but does not soak to the root. Ahab's repentance was in outward show. His garments were rent—but not his heart (1 Kings 21:27). Godly sorrow goes deep, like a vein which bleeds inwardly. The heart bleeds for sin: "they were pricked in their heart" (Acts 2:37). As the heart bears a chief part in sinning—so it must in sorrowing.

(2) It is a sorrow for heart-sins, the first outbreaks and risings of sin. Paul grieved for the law of sin in his members (Romans 7:23). The true mourner weeps for the stirrings of pride and lust. He grieves for the "root of bitterness" even though it never blossoms into overt act. A wicked man may be troubled for scandalous sins; a real convert laments heart sins.

2. Godly sorrow is SINCERE. It is sorrow for the offence—rather than for the punishment. God's law has been infringed—and his love abused. This melts the soul in tears. A man may be sorry—yet not repent. A thief is sorry when he is caught, not because he stole—but because he has to pay the penalty! Hypocrites grieve only for the bitter consequence of sin. Their eyes never pour out tears—except when God's judgments are approaching. Pharaoh was more troubled for the frogs—than for his sin.

Godly sorrow, however, is chiefly for the trespass against God—so that even if there were no conscience to smite, no devil to accuse, no hell to punish—yet the soul would still be grieved because of the offense done to God. "My sin is ever before me" (Psalm 51:3); David does not say, The sword is ever before me—but "my sin". "O that I should offend so good a God, that I should grieve my Comforter! This breaks my heart!" Godly sorrow shows itself to be sincere, because when a Christian knows that he is out of the gun-shot of hell and shall never be damned—yet he still grieves for sinning against that free grace which has pardoned him!

3. Godly sorrow is always intermixed with FAITH. Sorrow for sin, is chequered with faith, as we have seen a bright rainbow appear in a watery cloud. Spiritual sorrow will sink the heart—if the pulley of faith does not raise it. As our sin is ever before us, so God's promise must be ever before us. As we much feel our sting, so we must look up to Christ our brazen serpent. Some have faces so swollen with worldly grief, that they can hardly look out of their eyes. That weeping is not good—which blinds the eye of faith. If there are not some dawnings of faith in the soul—it is not the sorrow of humiliation, but of despair.

4. Godly sorrow is a GREAT sorrow. "In that day shall there be a great mourning" (Zech. 12:11). Two suns did set that day when Josiah died, and there was a great funeral mourning. To such a height must sorrow for sin be boiled up.

Question 1. Do all have the same degree of sorrow?

Answer: No, there may be greater or lesser sorrow. In the new birth all have pangs—but some have sharper pangs than others.

(1) Some are naturally of a more rugged disposition, of higher spirits—and are not easily brought to stoop. These must have greater humiliation, as a knotty piece of timber must have sharper wedges driven into it.

(2) Some have been more heinous offenders—and their sorrow must be suitable to their sin. Some patients have their abscess let out with a needle, others with a lance. Heinous sinners must be more bruised with the hammer of the law.

(3) Some are designed and cut out for higher service, to be eminently instrumental for God—and these must have a mightier work of humiliation pass upon them. Those whom God intends to be pillars in his church—must be more hewn. Paul, the prince of the apostles, who was to be God's ensign-bearer to carry his name before the Gentiles and kings, was to have his heart more deeply lanced by repentance.

Question 2. But how great must sorrow for sin be in all?

Answer: It must be as great as for any worldly loss. "They shall look upon me whom they have pierced—and they shall mourn as for an only son" (Zech. 12:10). Sorrow for sin must surpass worldly sorrow. We must grieve more for offending God—than for the loss of dear relations. "The Lord, the Lord Almighty, called you on that day to weep and to wail, to tear out your hair and put on sackcloth" (Isaiah 22:12). This repentance was for sin. But in the case of the burial of the dead, we find God prohibiting tears (Jer. 22:10; 16:6), to intimate that sorrow for sin must exceed sorrow at the grave. And with good reason, for in the burial of the dead it is only a friend who departs—but in sin God departs!

Sorrow for sin should be so great as to swallow up all other sorrow, as when the pain of the kidney-stone and gout meet—the pain of the kidney-stone swallows up the pain of the gout. We are to find as much bitterness in weeping for sin—as ever we found sweetness in committing it. Surely David found more bitterness in repentance—than ever he found comfort in Bathsheba.

Our sorrow for sin must be such as makes us willing to let go of those sins which brought in the greatest income of profit or delight. The medicine shows itself strong enough—when it has purged out our disease. Just so, the Christian has arrived at a sufficient measure of sorrow—when the love of sin is purged out.

5. Godly sorrow in some cases is joined with RESTITUTION. Whoever has wronged others by unjust fraudulent dealing, ought to make them recompense. There is an express law for this: "He must make full restitution for his wrong, add one fifth to it and give it all to the person he has wronged." (Num. 5:7). Thus Zaccheus made restitution: "if I have cheated anybody out of anything, I will pay back four times the amount" (Luke 19:8). When Selymus the great Turk, lay upon his death-bed, being urged to put to charitable use that wealth he had wronged the Persian merchants of—he commanded that it should be sent back to the right owners. Shall not a Christian's creed be better than a Turk's Koran? It is a bad sign when a man on his death-bed bequeaths his soul to God, and his ill-gotten goods to his friends. I can hardly think God will receive his soul. Augustine said, "Without restitution, no remission".

Question 1. Suppose a person has wronged another—and the wronged man is dead. What should he do?

Answer: Let him restore his ill-gotten goods to that man's heirs and family. If none of them are living, let him restore to God—that is, let him put his unjust gain into God's treasury by relieving the poor.

Question 2. What if the party who did the wrong is dead?

Answer: Then those who are his heirs ought to make restitution. Mark what I say—if there are any who has an estate left to them, and he knows that the one who left his estate had defrauded others and died with that guilt upon him—then the heir who now possesses the estate, is bound to make restitution, otherwise he entails the curse of God upon his family.

Question 3. If a man has wronged another and is not able to restore, what should he do?

Answer: Let him deeply humble himself before God, promising to the wronged party full satisfaction, if the Lord makes him able, and God will accept the will for the deed.

6. Godly sorrow is ABIDING. It is not a few tears shed in a passion, which will serve the turn. Some will fall a-weeping at a sermon—but it is like an April shower, it is soon over—or like a vein opened and presently stopped again. True sorrow must be habitual. O Christian, the disease of your soul is chronic and frequently returns upon you; therefore you must be continually medicating yourself by repentance. This is "godly sorrow."

Application: How far are they from repentance, who never had any of this godly sorrow! Such are:

(1) Deluded Papists, who leave out the very soul of repentance, making all penitential work consist in external fasting, penance, pilgrimages, in which there is nothing of spiritual sorrow. They torture their bodies—but their hearts are not torn. What is this, but the carcass of repentance?

(2) Carnal Protestants, who are strangers to godly sorrow. They cannot endure a serious thought, nor do they trouble their heads about sin. One physician spoke of a frenzy some have—which will make them die dancing. Likewise, sinners spend their days in mirth—they fling away sorrow—and go dancing to damnation! Some have lived many years—yet never put a drop of repentant tears in God's bottle, nor do they know what a broken heart means. They weep and wring their hands as if they were undone, when their estates are gone—but have no agony of soul for sin!

There is a two-fold sorrow: Firstly, there is a rational sorrow, which is an act of the soul whereby it has an animosity against sin, and chooses any torture rather than to admit sin. Secondly, there is a sensitive sorrow, which is expressed by many tears. The first of these is to be found in every child of God—but the second, which is a sorrow running out at the eye, all have not.

Yet it is very commendable to see a weeping penitent. Christ counts as great beauties—those who are tender-eyed; and well may sin make us weep. We usually weep for the loss of some great good; by sin we have lost the favor of God. If Micah did so weep for the loss of his idols, saying, "You've taken away all my gods, and I have nothing left!" (Judges 18:24). Then well may we weep for our sins, which have taken away the true God from us!

Some may ask the question—whether our repentance and sorrow must always be at the same level. Although repentance must be always kept alive in the soul—yet there are two special times when we must renew our repentance in an extraordinary manner:

(1) Before the receiving of the Lord's Supper. This spiritual Passover is to be eaten with bitter herbs. Now our eyes should be fresh broached with tears, and the stream of sorrow overflow. A repenting frame is a sacramental frame. A broken heart and a broken Christ do well agree. The more bitterness we taste in sin—the more sweetness we shall taste in Christ! When Jacob wept—he found God: "Jacob named the place Peniel—face of God—for I have seen God face to face!" (Gen. 32:30). The way to find Christ comfortably in the sacrament, is to go weeping there. Christ will say to a humble penitent, as to Thomas: "Put your hand into the wound in my side" (John 20:27), and let those bleeding wounds of mine heal you.

(2) Another time of extraordinary repentance is at the hour of death. This should be a weeping season. Now is our last work to be done for heaven, and our best wine of tears should be kept until such a time. We should repent now—that we have sinned so much—and wept so little; that God's bag of our sins has been so full—and his bottle of our repenting tears has been so empty (Job 14:17). We should repent now—that we repented no sooner; that the garrisons of our hearts held out so long against God before they were leveled by repentance. We should repent now—that we have loved Christ no more—that we have fetched no more virtue from him and brought no more glory to him. It should be our grief on our death-bed that our lives have had so many blanks and blots in them—that our duties have been so tainted with sin, that our obedience has been so imperfect—and we have gone so lame in the ways of God. When the soul is going out of the body—it should swim to heaven in a sea of tears!

Ingredient 3. CONFESSION of Sin

Sorrow is such a vehement passion—that it will have vent. It vents itself at the eyes by weeping, and at the tongue by confession. "The children of Israel stood and confessed their sins (Neh. 9:2). "I will go and return to my place, until they acknowledge their offence" (Hos. 5:15). This is a metaphor alluding to a mother who, when she is angry, goes away from the child and hides her face until the child acknowledges its fault and begs pardon. Gregory Nazianzen calls confession "a salve for a wounded soul." Confession is self-accusing: "I have sinned!" (2 Sam. 24:17). When we come before God, we must accuse ourselves. The truth is—that by this self-accusing we prevent Satan's accusing. In our confessions we accuse ourselves of pride, infidelity, passion, so that when Satan, who is called "the accuser of the brethren", shall lay these things to our charge, God will say, "They have accused themselves already; therefore, Satan, you have no suit; your accusations come too late."

The humble sinner does more than accuse himself; he, as it were, sits in judgment and passes sentence upon himself. He confesses that he has deserved to be bound over to the wrath of God. Hear what the apostle Paul says: "if we judged ourselves, we would not come under judgment" (1 Cor. 11:31). But have not wicked men, like Judas and Saul, confessed sin? Yes! but theirs was not a true confession. That confession of sin may be right and genuine, these eight qualifications are requisite:

1. Confession must be VOLUNTARY.

It must come as water out of a spring—freely. The confession of the wicked is extorted, like the confession of a man upon a rack. When a spark of God's wrath flies into their conscience, or they are in fear of death—then they will fall to their confessions! Balaam, when he saw the angel's naked sword, could say, "I have sinned!" (Num. 22:34). But true confession drops from the lips—as myrrh from the tree, or honey from the comb—freely. "I have sinned against heaven, and before you" (Luke 15:18). The prodigal charged himself with sin, before his father charged him with it.

2. Confession must be with REMORSE.

The heart must deeply resent it. A natural man's confessions run through him as water through a pipe. They do not affect him at all. But true confession leaves heart-wounding impressions on a man. David's soul was burdened in the confession of his sins: "as a heavy burden, they are too heavy for me" (Psalm 38:4). It is one thing to confess sin—and another thing to feel sin's wounds.

3. Confession must be SINCERE.

Our hearts must go along with our confessions. The hypocrite confesses sin—but loves it; like a thief who confesses to stolen goods—yet loves stealing. How many confess pride and covetousness with their lips—but roll them as honey under their tongue. Augustine said that before his conversion he confessed sin and begged power against it—but his heart whispered within him, "not yet, Lord". He really did not want to leave his sin. A good Christian is more honest. His heart keeps pace with his tongue. He is convinced of the sins he confesses, and abhors the sins he is convinced of.

4. In true confession a man PARTICULARIZES sin.

A wicked man acknowledges he is a sinner in general. He confesses sin by wholesale. A wicked man says, "Lord, I have sinned"—but does not know what the sin is; whereas a true convert acknowledges his particular sins. As it is with a wounded man, who comes to the surgeon and shows him all his wounds—here I was cut in the head, there I was shot in the arm; so a mournful sinner confesses the various sins of his soul. Israel drew up a particular charge against themselves: "we have served Baal" (Judg. 10:10). The prophet recites the very sin which brought a curse with it: "Neither have we hearkened unto your servants the prophets, which spoke in your name" (Dan. 9:6). By a diligent inspection into our hearts, we may find some particular sin indulged—point to that sin with a repentant tear!

5. A true penitent confesses sin in the FOUNTAIN.

He acknowledges the pollution of his nature. The sin of our nature is not only a privation of good—but an infusion of evil. It is like rust to iron or stain to scarlet. David acknowledges his birth-sin: "I was shaped in iniquity; and in sin did my mother conceive me" (Psalm 51:5). We are ready to charge many of our sins to Satan's temptations—but this sin of our nature is wholly from ourselves; we cannot shift it off to Satan. We have a root within, which bears gall and wormwood (Deut. 29:18). Our nature is an abyss and seed of all sin, from whence come those evils which infest the world. It is this depravity of nature which poisons our holy things; it is this which brings on God's judgments. Oh confess sin in the fountain!

6. Sin is to be confessed with all its circumstances and AGGRAVATIONS.

Those sins which are committed under the gospel horizon, are aggravated sins. Confess sins against knowledge, against grace, against vows, against experiences, against judgments. "The wrath of God came upon them and slew the fattest of them. For all this they sinned still" (Psalm 78:31-2). Those are killing aggravations, which enhance our sins.

7. In confession, we must so charge ourselves as to clear God.

Should the Lord be severe in his providences and unsheathe his bloody sword—yet we must acquit him and acknowledge he has done us no wrong. Nehemiah in his confessing of sin vindicates God's righteousness: "Every time you punished us you were being just. We have sinned greatly, and you gave us only what we deserved" (Neh. 9:33). Mauritius the emperor, when he saw his wife slain before his eyes by Phocas, cried out, "Righteous are you, O Lord, in all your ways".

8. We must confess our sins with a resolution not to commit them over again. Some run from the confessing of sin—to the committing of sin, like the Persians who have one day in the year when they kill serpents; and after that day allow them to swarm again. Likewise, many seem to kill their sins in their confessions, and afterwards let them grow as fast as ever. "Cease to do evil" (Isaiah 1:16). It is vain to confess, "We have done those things we ought not to have done", and continue still in doing so. Pharaoh confessed he had sinned (Exod. 9:27)—but when the thunder ceased he fell to his sin again: "he sinned yet more, and hardened his heart" (Exod. 9:34). Origen calls confession "the vomit of the soul whereby the conscience is eased of that burden which did lie upon it." Now, when we have vomited up sin by confession—we must not return to this vomit! What king will pardon that man who, after he has confessed his treason, practices new treason? Thus we see how confession must be qualified.

Use 1. Is confession a necessary ingredient in repentance? Here is a bill of indictment against four kinds of people:

(1) It reproves those who hide their sins, as Rachel hid her father's idols under her saddle (Gen. 31:34). Many had rather have their sins covered—than cured. They do with their sins as with their pictures: they draw a curtain over them. But though men will have no tongue to confess—God has an eye to see! He will unmask their treason: "But I will rebuke you and accuse you to your face!" (Psalm 50:21). Those iniquities which men hide in their hearts—shall be written one day on their foreheads as with the point of a diamond! They who will not confess their sin as David did—that they may be pardoned; shall confess their sin as Achan did—that they may be punished. It is dangerous to keep the devil's counsel—to hide our sins. "He who covers his sins shall not prosper" (Proverbs 28:13).

(2) It reproves those who do indeed confess sin, but only by halves. They do not confess all; they confess the pence—but not the pounds. They confess vain thoughts or badness of memory—but not the sins they are most guilty of, such as rash anger, extortion, immorality. They are like one who complains that his head aches—when his lungs are full of cancer! But if we do not confess all, how should we expect that God will pardon all? It is true that we cannot know the exact catalogue of our sins—but the sins which come within our view and cognizance, and which our hearts accuse us of, must be confessed as ever we hope for mercy.

(3) It reproves those who in their confessions, mince and mitigate their sins. A gracious soul labors to make the worst of his sins—but hypocrites make the best of them. They do not deny they are sinners—but they do what they can to lessen their sins. They indeed offend sometimes—but it is their nature. These are excuses rather than confessions. "I have sinned: for I have transgressed the commandment of the Lord: because I feared the people" (1 Sam. 15:24). Saul lays his sin upon the people: they would have him spare the sheep and oxen. It was an excuse, not a self-indictment. This runs in the blood. Adam acknowledged that he had tasted the forbidden fruit—but instead of aggravating his sin he transferred it from himself to God: "The woman you gave me, she gave me the fruit—and I ate" (Gen. 3:12), that is, if I had not had this woman to be a tempter, I would not have transgressed. How apt we are to pare and curtail sin, and look upon it through the small end of the telescope, that it appears but as "a little cloud, like a man's hand" (1 Kings 18:44).

(4) It reproves those who are so far from confessing sin, that they boldly plead for it. Instead of having tears to lament it, they use arguments to defend it. If their sin is anger, they will justify it: "I do well to be angry!" (Jon. 4:9). If it be covetousness, they will vindicate it. When men commit sin they are the devil's servants; when they plead for it they are the devil's attorneys, and he will give them a fee.

Use 2. Let us show ourselves penitents by sincere confession of sin. The thief on the cross made a confession of his sin: "we indeed are condemned justly" (Luke 23:41). And Christ said to him, "Today shall you be with me in paradise!" (Luke 23:43), which might have occasioned that speech of Augustine's, that "confession of sin shuts the mouth of hell and opens the gate of paradise" That we may make a free and sincere confession of sin, let us consider:

(1) Holy confession gives glory to God. "Give glory to the Lord, the God of Israel—and make a confession to Him" (Josh. 7:19). A humble confession exalts God. When we confess sin, God's patience is magnified in sparing, and his free grace in saving such sinners.

(2) Confession is a means to humble the soul. He who subscribes himself a hell-deserving sinner, will have little heart to be proud. Like the violet, he will hang down his head in humility. A true penitent confesses that he mingles sin with all he does—and therefore has nothing to boast of. Uzziah, though a king—yet had a leprosy in his forehead; he had enough to abase him (2 Chron. 26:19). So a child of God, even when he does good—yet acknowledges much evil to be in that good. This lays all his plumes of pride in the dust.

(3) Confession gives vent to a troubled heart. When guilt lies boiling in the conscience, confession gives ease. It is like the lancing of an abscess, which gives ease to the patient.

(4) Confession purges out sin. Augustine called it "the expeller of vice". Sin is bad blood; confession is like the opening of a vein to let it out. Confession is like the dung-gate, through which all the filth of the city was carried forth (Neh. 3:13). Confession is like pumping at the leak; it lets out that sin which would otherwise drown. Confession is the sponge which wipes the spots from off the soul.

(5) Confession of sin endears Christ to the soul. If I say I am a sinner—how precious will Christ's blood be to me! After Paul has confessed a body of sin, he breaks forth into a thankful triumph for Christ: "I thank God through Jesus Christ" (Romans 7:25). If a debtor confesses a judgment but the creditor will not exact the debt, instead appointing his own son to pay it, will not the debtor be very thankful? So when we confess the debt, and that even though we should forever lie in hell we cannot pay it—but that God should appoint his own Son to lay down his blood for the payment of our debt—how is free grace magnified and Jesus Christ eternally loved and admired!

(6) Confession of sin makes way for pardon. No sooner did the prodigal come with a confession in his mouth, "I have sinned against heaven", than his father's heart did melt towards him, "Filled with love and compassion, he ran to his son, embraced him, and kissed him" (Luke 15:20). When David said, "I have sinned", the prophet brought him a box with a pardon, "The Lord has put away your sin" (2 Sam. 12:13). He who sincerely confesses sin, has God's bond for a pardon: "If we confess our sins, he is faithful and just to forgive us our sins" (1 John 1:9). Why does not the apostle say that if we confess, God is merciful to forgive our sins? He says that God is just, because he has bound himself by promise to forgive such. God's truth and justice are engaged for the pardoning of that man who confesses sin and comes with a penitent heart by faith in Christ.

(7) How reasonable and easy is this command that we should confess sin!

(a) It is a reasonable command, for if one has wronged another, what is more rational than to confess he has wronged him? We, having wronged God by sin, how equal and consonant to reason is it that we should confess the offence.

(b) It is an easy command. What a vast difference is there between the first covenant and the second! In the first covenant it was, if you commit sin you die! In the second covenant it is, if you confess sin you shall have mercy! In the first covenant no surety was allowed; under the covenant of grace, if we do but confess the debt, Christ will be our surety. What way could be thought of as more ready and facile for the salvation of man, than a humble confession? "Only acknowledge your iniquity" ( Jer. 3:13). God says to us, I do not ask for sacrifices of rams to expiate your guilt; I do not bid you part with the fruit of your body for the sin of your soul, "only acknowledge your iniquity." Do but draw up an indictment against yourself and plead guilty—and you shall be sure of mercy. All this should render this duty amiable. Throw out the poison of sin by confession, and "this day is salvation come to your house".

There remains one case of conscience: are we bound to confess our sins to men? The papists insist much upon auricular confession; that is—one must confess his sins in the ear of the priest or he cannot be absolved. They urge, "Confess your sins one to another" (James 5:16)—but this scripture is little to their purpose. It may as well mean that the priest should confess to the people as well as the people to the priest. Auricular confession is one of the Pope's golden doctrines. Like the fish in the Gospel, it has money in its mouth: "when you have opened its mouth, you shall find a piece of money" (Matt. 17:27). But though I am not for confession to men in a popish sense—yet I think in three cases there ought to be confession to men:

(1) Firstly, where a person has fallen into scandalous sin and by it has been an occasion of offence to some and of falling to others, he ought to make a solemn and open acknowledgment of his sin, that his repentance may be as visible as his scandal (2 Cor. 2:6-7).

(2) Secondly, where a man has confessed his sin to God—yet still his conscience is burdened, and he can have no ease in his mind—it is very requisite that he should confess his sins to some prudent, pious friend, who may advise him and speak a word in due season ( James 5:16). It is a sinful modesty in Christians, that they are not more free with their ministers and other spiritual friends in unburdening themselves and opening the sores and troubles of their souls to them. If there is a thorn sticking in the conscience, it is good to make use of those who may help to pluck it out.

(3) Thirdly, where any man has slandered another and by clipping his good name has made it weigh lighter, he is bound to make confession. The scorpion carries its poison in its tail—the slanderer in carries its poison in his tongue! His words pierce deep like swords. That person who has murdered another in his good name or, by bearing false witness, or has damaged him in his estate, ought to confess his sin and ask forgiveness: "if you are standing before the altar in the Temple, offering a sacrifice to God, and you suddenly remember that someone has something against you, leave your sacrifice there beside the altar. Go and be reconciled to that person. Then come and offer your sacrifice to God" (Matt. 5:23-24). How can this reconciliation be effected but by confessing the injury? Until this is done, God will accept none of your services. Do not think the holiness of the altar will privilege you; your praying and hearing are in vain, until you have appeased your brother's anger by confessing your fault to him.

Ingredient 4. SHAME for Sin

The fourth ingredient in repentance is shame: "that they may be ashamed of their iniquities" (Ezek. 43:10). Blushing is the color of virtue. When the heart has been made black with sin, grace makes the face red with blushing: "I am ashamed and blush to lift up my face" (Ezra 9:6). The repenting prodigal was so ashamed of his sinfulness, that he thought himself not worthy to be called a son any more (Luke 15:21). Repentance causes a holy bashfulness. If Christ's blood were not at the sinner's heart, there would not so much blood come in the face. There are nine considerations about sin which may cause shame:

(1) Every sin makes us guilty, and guilt usually breeds shame. Adam never blushed in the time of innocency. While he kept the whiteness of the lily, he had not the blushing of the rose. But when he had deflowered his soul by sin—then he was ashamed. Sin has tainted our blood. We are guilty of high treason against the Crown of heaven. This may cause a holy modesty and blushing.

(2) In every sin there is much unthankfulness, and that is a matter of shame. He who is upbraided with ingratitude will blush. We have sinned against God when he has given us no cause: "What iniquity have your fathers found in me?" (Jer. 2:5). Wherein has God wearied us, unless his mercies have wearied us? Oh the silver drops which have fallen on us! We have had the finest of the wheat; we have been fed with angels' food. The golden oil of divine blessing has run down on us from the head of our heavenly Aaron. And to abuse the kindness of so good a God—how may this make us ashamed!

Julius Caesar took it unkindly at the hands of Brutus, on whom he had bestowed so many favors, when he came to stab him: "What, you, my son Brutus?" O ungrateful—to be the worse for mercy! One reports of the vulture, that it draws sickness from perfumes. To contract the disease of pride and luxury, from the perfume of God's mercy—how unworthy is that! It is to requite evil for good, to kick against our feeder, "He nourished him with honey from the rock, and with oil from the flinty crag, with curds and milk from herd and flock and with fattened lambs and goats, with choice rams of Bashan and the finest kernels of wheat. You drank the foaming blood of the grape. Jeshurun grew fat, and kicked. He abandoned the God who made him and scorned the Rock of his salvation" (Deut. 32:13-15). This is to make an arrow of God's mercies—and shoot at him! This is to wound him with his own blessing! O horrid ingratitude! Will not this dye our faces a deep scarlet? Unthankfulness is a sin so great, that God himself stands amazed at it: "Hear, O heavens, and give ear, O earth: I have nourished and brought up children—and they have rebelled against me!" (Isaiah 1:2).

(3) Sin has made us naked, and that may breed shame. Sin has stripped us of our white linen of holiness. It has made us naked and deformed in God's eye—which may cause blushing. When Hanun had abused David's servants and cut off their garments so that their nakedness appeared, the text says, "the men were greatly ashamed" (2 Sam. 10:5).

(4) Our sins have put Christ to shame, and should not we be ashamed? The Jews arrayed him in purple; they put a reed in his hand, spit in his face, and in his greatest agonies reviled him. Here was "the shame of the cross". And that which aggravated the shame, was to consider the eminency of his person—as he was the Lamb of God. Did our sins put Christ to shame—and shall they not put us to shame? Did he wear the purple—and shall not our cheeks wear crimson? Who can behold the sun as it were blushing at Christ's passion, and hiding itself in an eclipse—and his face not blush?

(5) Many sins which we commit are by the special instigation of the devil—and should not this cause shame? The devil put it into the heart of Judas to betray Christ (John 13:2). He filled Ananias' heart to lie (Acts 5:3). He often stirs up our passions (James 3:6). Now, as it is a shame to bring forth a child illegitimately, so too is it to bring forth such sins as may call the devil father. It is said that the virgin Mary conceived by the power of the Holy Spirit (Luke 1:35)—but we often conceive by the power of Satan. When the heart conceives pride, lust, and malice—it is very often by the power of the devil. May not this make us ashamed to think that many of our sins are committed in copulation with the old serpent?

(6) Sin turns men into beasts(2 Peter 2:12), and is not that matter for shame? Sinners are compared to foxes (Luke 13:32), to wolves (Matt. 7:15), to donkeys (Job 28 11:12), to swine (2 Pet. 2:22). A sinner is a swine with a man's head. He who was once little less than the angels in dignity—has now become like the beasts. Grace in this life does not wholly obliterate this brutish temper. Agur, that good man, cried out, "surely I am more brutish than any!" (Proverbs 30:2). But common sinners are in a manner wholly brutified; they do not act rationally, but are carried away by the violence of their lusts and passions. How may this make us ashamed, who are thus degenerated below our own species? Our sins have taken away that noble, holy spirit which once we had. The crown has fallen from our head. God's image is defaced, reason is eclipsed, conscience stupified! We have more in us of the brute, than of the angel.

(7) In every sin there is folly ( Jer. 4:22). A man will be ashamed of his folly. Is not he a fool who labors more for the bread which perishes—than for the bread of life! Is not he a fool who for a lust or a trifle—will lose heaven! They are like Tiberius, who for a drink of water forfeited his kingdom? Is not he a fool who, to safeguard his body, will injure his soul? As if one should let his head be cut, to save his shirt! Is not he a fool who will believe a temptation of Satan—before a promise of God? Is not he a fool who minds his recreation more than his salvation? How may this make men ashamed—to think that they inherit not land—but folly (Proverbs 14:18).

(8) That which may make us blush, is that the sins we commit are far worse than the sins of the heathen. We act against more light. To us have been committed the oracles of God. The sin committed by a Christian is worse than the same sin committed by an heathen, because the Christian sins against clearer conviction, which is like weight put into the scale, which makes it weigh heavier.

(9) Our sins are worse than the sins of the devils. The fallen angels never sinned against Christ's blood. Christ did not die for them. The medicine of his merit was never intended to heal them. But we have affronted his blood by unbelief. The devils never sinned against God's patience. As soon as they apostatized, they were damned. God never waited for the angels—but we have spent upon the stock of God's patience. He has pitied our weakness, borne with our rebelliousness. His Spirit has been repulsed—yet has still importuned us and will take no denial. Our conduct has been so provoking as to have tired not only the patience of a Job, but of all the angels. The devils never sinned against example. They were the first that sinned and were made the first example. We have seen the angels, those morning stars, fall from their glorious orb; we have seen the old world drowned, Sodom burned—yet have ventured upon sin. How desperate is that thief who robs in the very place where his fellow hangs in chains. And surely, if we have out-sinned the devils, it may well put us to the blush.

Use 1. Is shame an ingredient of repentance? If so, how far are they from being penitents who have no shame? Many have sinned away shame: "the wicked know no shame" (Zeph. 3:5). It is a great shame not to be ashamed. The Lord sets it as a brand upon the Jews: "Are they ashamed of their loathsome conduct? No, they have no shame at all; they do not even know how to blush!" (Jer. 6:15). The devil has stolen shame from men. When one of the persecutors in Queen Mary's time was upbraided for murdering the martyrs, he replied, "I see nothing to be ashamed of!" When men have hearts of stone and foreheads of brass—it is a sign that the devil has taken full possession of them.

There is no creature capable of shame but man. The brute beasts are capable of fear and pain—but not of shame. You cannot make a beast blush. Those who cannot blush for sin, do too much resemble the beasts. There are some so far from this holy blushing that they are proud of their sins. They are so far from being ashamed of sin, that they glory in their sins: "whose glory is in their shame" (Phil. 3:19). Some are ashamed of that which is their glory: they are ashamed to be seen with a good book in their hand. Others glory in that which is their shame: they look on sin as a piece of gallantry. The swearer thinks his speech most graceful when it is interlarded with oaths. The drunkard counts it a glory that he is mighty to drink (Isaiah 5:22). But when men shall be cast into the fiery furnace, heated seven times hotter by the breath of the Almighty—then let them boast of sin!

Use 2. Let us show our penitence by a modest blushing: "O my God, I blush to lift up my face" (Ezra 9:6). "My God"—there was faith; "I blush"—there was repentance. Hypocrites will confidently avouch God to be their God—but they know not how to blush. O let us take holy shame to ourselves for sin. Be assured, the more we are ashamed of sin now—the less we shall be ashamed at Christ's coming. If the sins of the godly are mentioned at the day of judgment, it will not be to shame them—but to magnify the riches of God's grace in pardoning them. Indeed, the wicked shall be ashamed at the last day. They shall sneak and hang down their heads—but the saints shall then be as without spot (Eph. 5:27), so without shame; therefore they are bid to lift up their heads (Luke 21:28).

Ingredient 5. HATRED of Sin

The fifth ingredient in repentance is hatred of sin. The Schoolmen distinguished a two-fold hatred: hatred of abominations, and hatred of enmity.

Firstly, there is a hatred or loathing of ABOMINATIONS: "Then you will remember your evil ways and wicked deeds, and you will loathe yourselves for your sins and detestable practices!" (Ezek. 36:31). A true penitent is a sin-loather. If a man loathes that which makes his stomach sick, much more will he loathe that which makes his soul sick! It is greater to loathe sin—than to leave it. One may leave sin for fear, as in a storm the jewels are cast overboard—but the nauseating and loathing of sin argues a detestation of it. Christ is never loved—until sin is loathed. Heaven is never longed for—until sin is loathed. When the soul sees its filthiness, he cries out, "Lord, when shall I be freed from this body of death! When shall I put off these filthy garments of sin—and be arrayed in the robe of Your perfect righteousness! Let all my self-love be turned into self-loathing!" (Zech. 3:4-5). We are never more precious in God's eyes—than when we are lepers in our own eyes!

Secondly, there is a hatred of ENMITY. There is no better way to discover life—than by motion. The eye moves, the pulse beats. So to discover repentance there is no better sign than by a holy antipathy against sin. Sound repentance begins in love to God—and ends in the hatred of sin. How may true hatred of sin be known?

1. When a man's HEART is set against sin.

Not only does the tongue protest against sin—but the heart abhors it. However lovely sin is painted—we find it odious—just as we abhor the picture of one whom we mortally hate, even though it may be well drawn. Suppose a dish be finely cooked and the sauce good—yet if a man has an antipathy against the meat—he will not eat it. So let the devil cook and dress sin with pleasure and profit—yet a true penitent has a secret abhorrence of it, is disgusted by it, and will not meddle with it.

2. True hatred of sin is UNIVERSAL.

True hatred of sin is universal in two ways: in respect of the faculties, and of the object.

(1) Hatred is universal in respect of the faculties. That is, there is a dislike of sin not only in the judgment—but in the will and affections. Many a one is convinced that sin is a vile thing, and in his judgment has an aversion to it—yet he tastes sweetness in it—and has a secret delight in it. Here is a disliking of sin in the judgment and an embracing of it in the affections! Whereas in true repentance, the hatred of sin is in all the faculties, not only in the intellectual part—but chiefly in the will: "I do the very thing I hate!" (Romans 7:15). Paul was not free from sin—yet his will was against it.

(2) Hatred is universal in respect of the object. He who truly hates one sin—hates all sins. He who hates a serpent—hates all serpents. "I hate every false way!" (Psalm 119:104). Hypocrites will hate some sins which mar their credit. But a true convert hates all sins—gainful sins, complexion sins, the very stirrings of corruption. Paul hated the motions of sin within him (Romans 7:23).

3. True hatred against sin is against sin in all forms.

A holy heart detests sin for its intrinsic pollution. Sin leaves a stain upon the soul. A regenerate person abhors sin not only for the curse—but for the contagion. He hates this serpent not only for its sting but for its poison. He hates sin not only for hell—but as hell.

4. True hatred is IMPLACABLE.

It will never be reconciled to sin any more. Anger may be reconciled—but hatred cannot. Sin is that Amalek which is never to be taken into favor again. The war between a child of God and sin is like the war between those two princes: "there was war between Rehoboam and Jeroboam all their days" (1 Kings 14:30).

5. Where there is a real hatred, we not only oppose sin in ourselves but in OTHERS too. The church at Ephesus could not bear with those who were evil (Rev. 2:2). Paul sharply censured Peter for his deception, although he was an apostle. Christ in a holy anger, whipped the money-changers out of the temple (John 2:15). He would not allow the temple to be made an exchange. Nehemiah rebuked the nobles for their usury (Neh. 5:7) and their Sabbath profanation (Neb. 13:17).

A sin-hater will not endure wickedness in his family: "He who works deceit shall not dwell within my house" (Psalm 101:7). What a shame it is when magistrates can show height of spirit in their passions—but no heroic spirit in suppressing vice.

Those who have no antipathy against sin, are strangers to repentance. Sin is in them—as poison in a serpent, which, being natural to it, affords delight. How far are they from repentance who, instead of hating sin, love sin! To the godly—sin is as a thorn in the eye; to the wicked sin is as a crown on the head! "They actually rejoice in doing evil!" (Jer. 11:15).

Loving of sin is worse than committing it. A good man may run into a sinful action unawares—but to love sin is desperate. What is it, which makes a swine love to tumble in the mire? Its love of filth. To love sin shows that the will is in sin, and the more of the will there is in a sin, the greater the sin. Wilfulness makes it a sin not to be purged by sacrifice (Heb. 10:26). O how many there are—who love the forbidden fruit! They love their oaths and adulteries; they love the sin and hate the reproof. Solomon speaks of a generation of men: "madness is in their heart while they live" (Eccles. 9:3). So for men to love sin, to hug that which will be their death, to sport with damnation, "madness is in their heart". It persuades us to show our repentance, by a bitter hatred of sin. There is a deadly antipathy between the scorpion and the crocodile; such should there be between the heart and sin.

Question: What is there in sin, which may make a penitent hate it?

Answer: Sin is the accursed thing, the most deformed monster. The apostle Paul uses a very emphatic word to express it: "that sin might become exceedingly sinful" (Romans 7:13), or as it is in the Greek, "exaggeratedly sinful". That sin is an exaggerated mischief, and deserves hatred will appear if we look upon sin as a fourfold conceit:

(1) Look upon the origin of sin, from whence it comes. It fetches its pedigree from hell: "He who commits sin is of the devil!" (1 John 3:8). Sin is the devil's special work. God has a hand in ordering sin, it is true—but Satan has a hand in acting it out. How hateful is it to be doing that which is the special work of the devil, indeed, that which makes men into devils!

(2) Look upon sin in its nature, and it will appear very hateful. See how scripture has pencilled sin out: it is a dishonoring of God (Romans 2:23 ); a despising of God (1 Sam. 2:30); a fretting of God (Ezek. 16:43); a wearying of God (Isaiah 7:13); a grieving the heart of God, as a loving husband is with the unchaste conduct of his wife: "I have been grieved by their adulterous hearts, which have turned away from me, and by their eyes, which have lusted after their idols" (Ezek. 6:9). Sin, when acted to the height, is a crucifying Christ afresh and putting him to open shame (Heb. 6:6), that is, impudent sinners pierce Christ in his saints, and were he now upon earth they would crucify him again in his person. Behold the odious nature of sin.

(3) Look upon sin in its comparison, and it appears ghastly. Compare sin with AFFLICTION and hell, and it is worse than both. It is worse than affliction, sickness, poverty, or death. There is more malignity in a drop of sin than in a sea of affliction—for sin is the cause of affliction, and the cause is more than the effect. The sword of God's justice lies quiet in the scabbard—until sin draws it out! Affliction is good for us: "It is good for me that I have been afflicted" (Psalm 119:71). Affliction causes repentance (2 Chron. 33:12). The viper, being stricken, casts up its poison. Just so, when God's rod strikes us with affliction, we spit away the poison of sin! Affliction betters our grace. Gold is purest, and juniper sweetest—when in the fire. Affliction prevents damnation. "We are being disciplined—so that we will not be condemned with the world." (1 Cor. 11:32). Therefore, Maurice the emperor prayed to God to punish him in this life—that he might not be punished hereafter.

Thus, affliction is in many ways for our good—but there is no good in sin. Manasseh's affliction brought him to humiliation and repentance—but Judas' sin brought him to desperation and damnation. Affliction only reaches the body—but sin goes further: it poisons the mind, disorders the affections. Affliction is but corrective; sin is destructive. Affliction can but take away the life; sin takes away the soul (Luke 12:20).

A man who is afflicted may have his conscience quiet. When the ark was tossed on the flood waves, Noah could sing in the ark. When the body is afflicted and tossed, a Christian can "make melody in his heart to the Lord" (Eph. 5:19). But when a man commits sin, conscience is terrified. Witness Spira, who upon his abjuring the faith, said that he thought the damned spirits did not feel those torments which he inwardly endured. In affliction, one may have the love of God (Rev. 3:19). If a man should throw a bag of money at another, and in throwing it should hurt him a little—he will not take it unkindly—but will look upon it as a fruit of love. Just so, when God bruises us with affliction—it is to enrich us with the golden graces and comforts of his Spirit. All is in love. But when we commit sin, God withdraws his love. When David sinned, he felt nothing but displeasure from God: "Clouds and thick darkness surround him" (Psalm 97:2). David found it so. He could see no rainbow, no sunbeam, nothing but clouds and darkness about God's face.

That sin is worse than affliction is evident, because the greatest judgment God lays upon a man in this life is to let him sin without control. When the Lord's displeasure is most severely kindled against a person, he does not say, I will bring the sword and the plague on this man—but, I will let him sin on: "I gave them up unto their own hearts lust, living according to their own desires" (Psalm 81:12). Now, if the giving up of a man to his sins (in the account of God himself) is the most dreadful evil, then sin is far worse than affliction. And if it is so, then how should it be hated by us!

Compare sin with HELL, and you shall see that sin is worse. Torment has its epitome in hell—yet nothing in hell is as bad as sin. Hell is of God's making—but sin is not of God's making. Sin is the devil's creature. The torments of hell are a burden only to the sinner—but sin is a burden to God. In the torments of hell, there is something that is good, namely, the execution of divine justice. There is justice to be found in hell—but sin is a piece of the highest injustice. It would rob God of his glory, Christ of his purchase, the soul of its happiness. Judge then if sin is not a most hateful thing—which is worse than affliction, or the torments of hell.

(4) Look upon sin in the CONSEQUENCE, and it will appear hateful. Sin reaches the BODY. It has exposed it to a variety of miseries. We come into the world with a cry—and go out with a groan! It made the Thracians weep on their children's birthday—to consider the calamities they were to undergo in the world. Sin is the Trojan horse out of which comes a whole army of troubles. I need not name them because almost everyone feels them. While we suck the honey—we are pricked with the briar. Sin puts a dreg in the wine of all our comforts. Sin digs our grave (Romans 5:12).

Sin reaches the SOUL. By sin we have lost the image of God, wherein did consist both our sanctity and our majesty. Adam in his pristine glory, was like a herald who has his king's coat of arms upon him. All reverence him because he carries the king's coat of arms—but pull this coat off, and no man regards him. Sin has done this disgrace to us. It has plucked off our coat of innocency. But that is not all. This virulent arrow of sin would strike yet deeper. It would forever separate us from the beautiful vision of God, in whose presence is fullness of joy. If sin be so foully sinful, it should stir up our implacable indignation against it. As Ammon's hatred of Tamar was greater than the love with which he had loved her (2 Sam. 13:15), so we should hate sin infinitely more, than ever we loved it.

Ingredient 6. TURNING from Sin

The sixth ingredient in repentance, is a turning from sin. Reformation is left last, to bring up the rear of repentance. What though one could, with Niobe, weep himself into a stone—if he did not weep out sin? True repentance, like acid, eats asunder the iron chain of sin! Therefore weeping fro sin, and turning from sin—are put together, "return to me with all your heart, with fasting and weeping and mourning!" (Joel 2:12). After the cloud of sorrow has dropped in tears, the sky of the soul is clearer: "Repent, and turn from your idols; and turn away your faces from all your abominations" (Ezek. 14:6).

This turning from sin is called a forsaking of sin (Isaiah 55:7), as a man forsakes the company of a thief or sorcerer. It is called "a putting of sin far away" (Job 11:14), as Paul put away the viper and shook it into the fire (Acts 28:5). Dying to sin—is the life of repentance. The very day a Christian turns from sin—he must enjoin himself a perpetual fast. The eye must fast from impure glances. The ear must fast from hearing slanders. The tongue must fast from unwholesome speech. The hands must fast from bribes. The feet must fast from the path of the harlot. And the soul must fast from the love of wickedness.

This turning from sin implies a great change. There is a change wrought in the heart. The flinty heart has become fleshly. Satan would have Christ prove his deity—by turning stones into bread. Christ has wrought a far greater miracle—in making stones become flesh. In repentance Christ turns a heart of stone—into a heart of flesh.

There is a change wrought in the life. Turning from sin is so visible, that others may discern it. Therefore it is called a change from darkness to light (Eph. 5:8). Paul, after he had seen the heavenly vision, was so different—that all men wondered at the change (Acts 9:21). Repentance changed the jailer into a nurse and a servant (Acts 16:33). He took the apostles and washed their wounds and set food before them. A ship is going eastward; there comes a wind which turns it westward. Likewise, a man was turning hell-ward before the contrary wind of the Spirit blew, turned his course, and caused him to sail heaven-ward.

Chrysostom, speaking of the Ninevites' repentance, said that if a stranger who had seen Nineveh's excess had gone into the city after they repented, he would scarcely have believed it was the same city—because it was so transformed and reformed. Such a visible change does repentance make in a person—it is as if another soul lodged in the same body!

That the turning from sin be rightly qualified, these few things are requisite:

1. It must be a turning from sin with the HEART.

The heart is the first thing which lives—and it must be the first thing which turns. The heart is that which the devil strives hardest for. Never did he so strive for the body of Moses—as he does for the heart of man. In true religion—the heart is all. If the heart is not turned from sin—it is no better than a pretense: "her unfaithful sister Judah did not return to me with all her heart, but only in pretense" (Jer. 3:10). Judah did make a show of reformation; she was not so grossly idolatrous as the ten tribes. Yet Judah was worse than Israel: she is called "unfaithful" Judah—that is, "treacherous". She pretended to a reformation—but it was not in truth. Her heart was not for God—she did not turn with the whole heart. It is odious to make a show of turning from sin—while the heart is yet in league with sin! I have read of one of our Saxon kings who was baptized, who in the same church had one altar for the Christian religion and another for an idol. God will have the whole heart turned from sin. True repentance must have no reserves or idols.

2. It must be a turning from ALL sin.

"Let the wicked forsake his way" (Isaiah 55:7). A real penitent turns out of the road of sin. Every sin is abandoned. As Jehu would have all the priests of Baal slain (2 Kings 10:24)—not one must escape—so a true convert seeks the destruction of every lust—not one must escape. He knows how dangerous it is to entertain any one sin. He who hides one rebel in his house, is a traitor to the King. Just so, he who indulges one sin, is a traitorous hypocrite!

3. It must be a turning from sin upon a SPIRITUAL ground.

A man may restrain the open acts of sin—yet not turn from sin in a right manner. Acts of sin may be restrained out of fear or design—but a true penitent turns from sin out of a pious principle, namely, out of love to God. Even if sin did not bear such bitter fruit—if death did not grow on this tree—a gracious soul would forsake sin, out of love to God.

This is the most easy turning from sin. When things are frozen and congealed, the best way to separate them is by fire. When men and their sins are congealed together, the best way to separate them is by the fire of love. Three men, asking one another what made them leave sin: one said, "I think of the joys of heaven!" Said the second, "I think of the torments of hell!" But the third said, "I think of the love of God, and that makes me forsake sin!" How shall I offend the God of love?

4. It must be such a turning from sin—and turning unto God.

This is in the text, "that they should repent and turn to God" (Acts 26:20). Turning from sin is like pulling the arrow out of the wound; turning to God is like pouring in the balm. We read in scripture of a repentance from dead works (Heb. 6:1), and a repentance toward God (Acts 20:21). Unsound hearts pretend to leave old sins—but they do not turn to God or embrace his service. It is not enough to forsake the devil's quarters—but we must get under Christ's banner and wear his colors. The repenting prodigal did not only leave his harlots—but he arose and went to his father! It was God's complaint, "They do not turn to the Most High God" (Hos. 7:16). In true repentance the heart points directly to God—as the compass needle to the North Pole.

5. True turning from sin is such a turn—as has no return.

"What have I to do any more with idols?" (Hos. 14:8). Forsaking sin must be like forsaking one's native soil—never more to return to it. Some have seemed to be converts and to have turned from sin—but they have returned to their sins again. This is a returning to folly (Psalm 85:8). It is a fearful sin, for it is against clear light. It is to be supposed that he who did once leave his sin, felt it bitterly in the pangs of conscience. Yet he returned to it again; he therefore sins against the illuminations of the Spirit. Such a return to sin reproaches God: "What evil did your fathers find in me, that they strayed so far from me? They followed worthless idols and became worthless themselves!" (Jer. 2:5). He who returns to sin, by implication charges God with some evil. If a man divorces his wife, it implies he knows some fault by her. To leave God and return to sin—is tacitly to asperse the Deity. God, who "hates divorce" (Mal. 2:16), hates that he himself should be divorced.

To return to sin gives the devil more power over a man than ever. When a man turns from sin, the devil seems to be cast out of him—but when he returns to sin, the devil enters into his house again and takes possession, and "the last state of that man is worse than the first!" (Matt. 12:45). When a prisoner has broken prison, and the jailer gets him again, he will lay stronger irons upon him. He who leaves off a course of sinning, as it were, breaks the devil's prison—if Satan takes him returning to sin, he will hold him faster and take fuller possession of him than ever! Oh take heed of this! A true turning from sin is a divorcing it, so as never to come near it any more. Whoever is thus turned from sin is a blessed person: "When God raised up his servant, he sent him to bless you—by turning each of you back from your sinful ways" (Acts 3:26).

Use 1. Is turning from sin a necessary ingredient in repentance? If so, then there is little true repentance to be found. People are not turned from their sins; they are still the same as they ever were! They were proud—and so they are still. They are like the beasts in Noah's ark, they went into the ark unclean—and came out unclean. Men come to gospel ordinances impure—and go away impure. Though men have seen so many changes on the outside—yet there is no change wrought within: "after all this punishment, the people will still not repent and turn to the Lord Almighty" (Isaiah 9:13).

How can they say they repent—who do not turn? Are they washed in Jordan—who still have their leprosy upon their forehead? May not God say to the unreformed, as once to Ephraim, "Ephraim is joined to idols—let him alone!" (Hos. 4:17)? Likewise, here is a man joined to his drunkenness and uncleanness—let him alone! Let him go on in sin! If there is either justice in heaven, or vengeance in hell—he shall not go unpunished!

Use 2. It reproves those who are but half-turned. And who are these? Such as turn in their judgment, but not in their practice. They cannot but acknowledge that sin is a dreadful evil, and will weep for sin—yet they are so bewitched with it that they have no power to leave it! Their corruptions are stronger than their convictions. These are half-turned, "almost Christians" (Acts 26:28). They are like Ephraim, "as worthless as a half-baked cake!" (Hos. 7:8).

They are but half-turned, who turn only from gross sin—but have no intrinsic work of grace. They do not prize Christ—or love holiness. It is with mere moral people as with Jonah; he got a gourd to shield the heat of the sun, and thought that he was safe—but a worm presently arose and devoured the gourd. So men, when they are turned from gross sin, think that their morality will be a gourd to defend them from the wrath of God—but at death there arises the worm of conscience, which smites this gourd, and then their hearts fail, and they are in a dreadful condtion!

They are but half-turned, who turn from many sins—but are unturned from some special sin. There is a harlot in the bosom which they will not let go! This is as if a man should be cured of several diseases—but has a cancer in his breast, which kills him. It reproves those whose turning is as good as no turning, who expel one devil and welcome another. They turn from swearing—to slandering, from extravagance—to covetousness. Such turning will turn men to hell!

Use 3. Let us show ourselves penitents, in turning from sin to God. There are some people I have little hope to prevail with. Let the trumpet of the Word sound ever so shrill, let threatenings be thundered out against them, let some flashes of hell-fire be thrown in their faces—yet they will keep their beloved sin. These people seem to be like the swine in the Gospel, carried down by the devil violently into the sea. They will rather be damned—than turn from their sin! "these people keep going along their self-destructive path, refusing to turn back, even though I have warned them!" (Jer. 8:5).

But if there is any sincerity in us, if conscience is not cast into a deep sleep, let us listen to the voice of the charmer, and turn to God as our supreme good. How often does God call upon us to turn to him? He swears, "As surely as I live, says the Sovereign Lord, I take no pleasure in the death of wicked people. I only want them to turn from their wicked ways so they can live. Turn! Turn from your wickedness! Why should you die?" (Ezek. 33:11). God would rather have our repenting tears—than our blood.

Turning to God is for our benefit. Our repentance is of no benefit to God—but to ourselves. If a man drinks of a fountain—he benefits himself, not the fountain. If he beholds the light of the sun—he himself is refreshed by it, not the sun. If we turn from our sins to God, God is not advantaged by it. It is only we ourselves who reap the benefit. In this case self-love should prevail with us: "If you become wise, you will be the one to benefit. If you scorn wisdom, you will be the one to suffer." (Proverbs 9:12).

If we turn to God—he will turn to us. He will turn his anger from us—and his face to us. It was David's prayer, "O turn unto me, and have mercy upon me" (Psalm 86:16). Our turning will make God turn: "Turn unto me, says the Lord—and I will turn unto you" (Zech. 1:3). He who was our enemy—will turn to be our friend. If God turns to us—the angels are turned to us. We shall have their tutelage and guardianship (Psalm 91:11). If God turns to us—all things shall turn to our good, both mercies and afflictions. We shall taste honey at the end of the afflicting rod.

Thus we have seen the several ingredients of repentance:

1. Sight of sin

2. Sorrow for sin

3. Confession of sin

4. Shame for sin

5. Hatred for sin

6. Turning from sin

Reasons Which Enforce Repentance

1. God's sovereign command. "He commands all men everywhere to repent" (Acts 17:30). Repentance is not optional. It is not left to our choice, whether or not we will repent—but it is an indispensable command. God has enacted a law in the High Court of heaven—that no sinner shall be saved, except the repenting sinner—and he will not break his own law. Though all the angels should stand before God and beg for the salvation of an unrepenting person—God would not grant it. "The Lord God, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin. Yet he does not leave the guilty unpunished" (Ex 34:6-37). Though God is more full of mercy than the sun is of light—yet he will not forgive a sinner while he goes on in his guilt! "He will not leave the guilty unpunished!"

2. The pure nature of God denies communion with an impenitent creature

Until the sinner repents, God and he cannot be friends: "Wash yourselves and be clean! Let me no longer see your evil deeds. Give up your wicked ways." (Isa 1:16). "Go, steep yourselves in the brinish waters of repentance! Then," says God, "I will parley with you!" "Come now, and let us reason together" (Isa 1:18). But otherwise, do not come near me! "What communion has light with darkness?" (2 Cor 6:14). How can the righteous God befriend him who goes on still in his trespasses? "I will not justify the wicked" (Ex 23:7). If God should be at peace with a sinner before he repents—God would seem to accept and approve all that evil he has done. He would go against his own holiness. It is inconsistent with the sanctity of God's nature, to pardon a sinner while he is in the act of rebellion.

3. Sinners continuing in impenitence are out of Christ's commission

See his commission: "The Spirit of the Lord God is upon me; he has sent me to bind up the brokenhearted" (Isa 61:1). Christ is a Prince and Savior—but not to save men in an capricious way, whether or not they repent. If ever Christ brings men to heaven, it shall be through the gate of repentance. "Him has God exalted to be a Prince and a Savior—to give repentance" (Acts 5:31). A king pardons rebels if they repent and yield themselves to the mercy of their prince—but not if they persist in open defiance.

4. We have by sin wronged God

There is a great deal of equity in it that we should repent. We have by sin wronged God. We have eclipsed his honor. We have infringed his law, and we should, reasonably, make him some reparation. By repentance we humble and judge ourselves for sin. We set to our seal that God is righteous if he should destroy us, and thus we give glory to God and do what lies in us to repair his honor.

5. If God should save men without repentance, making no discrimination, then by this rule he must save all, not only all men—but all devils. And so consequently the decrees of election and reprobation must fall to the ground. How diametrically opposed this is to sacred writ—let all judge. There are two kinds of people who will find it harder to repent than others:

(1) Those who have sat a great while under the ministry of God's ordinances—but grow no better. The ground soaks up the rain that falls on it—yet "bears thistles and thorns, it is useless. The farmer will condemn that field and burn it." (Heb 6:8). There is little hope of the metal which has lain long in the fire—but is not melted and refined. When God has sent his ministers one after another, exhorting and persuading men to leave their sins—but they settle upon the lees of external formality and can sit and sleep under a sermon—it will be hard for these ever to be brought to repentance. They may fear lest Christ should say to them as once he said to the fig-tree, "May you never bear fruit again!" (Matt 21:19).

(2) Those who have sinned frequently against the convictions of the Word, the checks of conscience, and the motions of the Spirit. Conscience has stood as the angel, with a flaming sword in its hand. It has said, "Do not this great evil!" But sinners regard not the voice of conscience—but march on resolvedly under the devil's colors. These will not find it easy to repent: "They are those who rebel against the light" (Job 24:13). It is one thing to sin for lack of light—and another thing to sin against light. Men begin by sinning against the light of conscience, and proceed gradually to despising the Spirit of grace.

This serves sharply to reprove all unrepenting sinners whose hearts seem to be hewn out of a rock, and are like the stony ground which lacked moisture. This disease, I fear, is epidemic: "Is anyone sorry for sin? Does anyone say, 'What a terrible thing I have done?' No! All are running down the path of sin as swiftly as a horse rushing into battle!" (Jer 8:6). Men's hearts are marbled into hardness: "They made their hearts as hard as stone, so they could not hear the law or the messages that the Lord Almighty had sent them by his Spirit through the earlier prophets. That is why the Lord Almighty was so angry with them." (Zech 7:12). They are not at all dissolved into a penitential frame.

It is fabled that witches never weep. I am sure of this—that those who have no grief for sin are spiritually bewitched by Satan! We read that Christ "denounced the cities where he had done most of his miracles, because they hadn't turned from their sins and turned to God" (Matt 11:20). And may he not denounce many now for their impenitence? Though God's heart is broken with their sins—yet their hearts are not broken. They say, as Israel did, "I love foreign gods, and I must go after them!" (Jer 2:25).

The justice of God, like the angel, stands with a drawn sword in its hand, ready to strike—but sinners have not eyes as good as those of Balaam's donkey to see the sword! God smites on men's backs—but they do not, as Ephraim did, smite upon their thigh (Jer 31:19). It was a sad complaint the prophet took up: "you have stricken them—but they have not grieved" (Jer 5:3). That is surely reprobate silver which becomes harder in the furnace. "When trouble came to King Ahaz, he became even more unfaithful to the Lord" (2 Chron 28:22).

A hard heart is a dwelling for Satan. As God has two places he dwells in—heaven and a humble heart; so the devil has two places he dwells in—hell and a hard heart. It is not falling into water which drowns—but lying in it. It is not falling into sin which damns—but lying in it without repentance: "having their conscience seared with a hot iron" (1 Tim 4:2). Hardness of heart results at last in the conscience being seared. Men have silenced their consciences, and God has seared them. And now he lets them sin and does not punish them, "Why should you be beaten any more?" (Isa 1:5) —as a father stops correcting a child whom he intends to disinherit.

A Serious Exhortation to Repentance

Let me in the next place persuade you to this great duty of repentance. Sorrow is not good for anything—except for sin. If you shed tears for outward losses, it will not advantage you. Water for the garden, if poured in the sink—does no good. Medicine for the eye, if applied to the arm, is of no benefit. Sorrow is medicinal for the sinful soul—but if you apply it to worldly things it does no good. Oh that our tears may run in the right channel—and our hearts burst with sorrow for sin! That I may the more successfully press this exhortation, I shall show you that repentance is necessary, and that it is necessary for all people and for all sins.

1. Repentance is necessary

Repentance is necessary: "except you repent—you shall all likewise perish!" (Luke 13:5). There is no rowing to paradise—except upon the stream of repenting tears. Repentance is required as a qualification. It is not so much to endear us to Christ—as to endear Christ to us. Until sin be bitter—Christ will not be sweet.

2. Repentance is necessary for all people

Thus God commands all men: "now God commands all men everywhere to repent" (Acts 17:30).

(1) Repentance is necessary for GREAT people: "Say unto the king and to the queen, Humble yourselves" (Jer. 13:18). The king of Nineveh and his nobles changed their robes for sackcloth ( Jon. 3:6). Great men's sins do more hurt than the sins of others. The sins of leaders are leading sins, therefore they of all others have need to repent. If such as hold the scepter repent not, God has appointed a day to judge them—and a fire to burn them! (Isaiah 30:33).

(2) Repentance is necessary for the FLAGITIOUS sinners in the nation. England needs to put itself in mourning and be humbled by solemn repentance. What horrible impieties are chargeable upon the nation! We see people daily listing themselves under Satan. Not only the banks of religion—but those of civility, are broken down. Men seem to contend, as the Jews of old, who should be most wicked. "It is the filth and corruption of your lewdness and idolatry. And now, because I tried to cleanse you but you refused, you will remain filthy until my fury against you has been satisfied" (Ezek. 24:13). If oaths and drunkenness, if perjury and luxury will make a people guilty, then it is to be feared that England is in God's black book. Men have cancelled their vow in baptism and made a private contract with the devil! Instead of crying to mercy to save them, they cry, "God damn us!" Never was there such riding posthaste to hell—as if men despaired of getting there in time. They have boasted how many they have debauched and made drunk. Thus "they declare their sin as Sodom" (Isaiah 3:9). Indeed, men's sins are grown daring, as if they would hang out their flag of defiance against God—like the Thracians who, when it thunders, gather together in a body and shoot their arrows against heaven. "For they have clenched their fists against God, defying the Almighty. Holding their strong shields, they defiantly charge against him." (Job 15:25-26). They are desperate in sin—and run furiously against God.

Oh to what a height is sin boiled up! Men count it a shame not to be impudent. May it not be said of us, as Josephus speaks of the Jews. Such was the excessive wickedness of those times, that if the Romans had not come and sacked their city, Jerusalem would have been swallowed up with some earthquake, or drowned with a flood, or consumed with fire from heaven. And is it not high time then for England to enter into a course of remedy, and take this pill of repentance, which has so many vile sins spreading in her? England is an island encompassed by two oceans, an ocean of water—and an ocean of wickedness. O that it might be encompassed with a third ocean—that of repenting tears!

If the book of the law chances to fall upon the ground, the Jews have a custom presently to proclaim a fast. England has let both law and gospel fall to the ground, therefore needs to fast and mourn before the Lord. The ephah of wickedness seems to be full. There is good reason for tears to fall apace, when sin fills so fast! Why then, are the wells of repentance stopped up? Do not the sinners of the land know that they should repent? Have they no warning? Have not God's faithful messengers lifted up their voice as a trumpet—and cried to them to repent? But many of these tools in the ministry have been spent and worn out upon rocky hearts. Has not God blessed us with many preachers to call men to repentance—but still they are settled on their lees (Zeph. 1:12)? Do we think that God will always put up with our affronts? Will he endure thus to have his name and glory trampled upon? The Lord has usually been more swift in the process of his justice, against the sins of a professing people. I say therefore with Bradford, "Repent, O England!" You have belepered yourself with sin, and must needs go and wash in the spiritual Jordan. You have kindled God's anger against you. Throw away your weapons, and bring your holy tears of repentance, that God may be appeased in the blood of Christ. Let your tears run—or God's scroll of curses will fly (Zech. 5:2). Either men must turn—or God will overturn. Either the fallow ground of their hearts must be broken up—or the land broken down. If no words will prevail with sinners, it is because God has a purpose to slay them (1 Sam. 2:25). Those who, by their prodigious sins have so far incensed the God of heaven that he denies them the tears of repentance, may look upon themselves as condemned people.

(3) Repentance is necessary for the CHEATING crew. "They are wise to do evil" ( Jer. 4:22), making use of their invention only for circumvention. Instead of living by their faith, they live by their shifts. These are those who make themselves poor so that by this artifice they may grow rich. I would not be misunderstood. I do not mean such as the providence of God has brought low, whose estates have failed, but not their honesty—but rather such as feign a break, that they may cheat their creditors. There are some who get more by breaking than others can by trading. These are like beggars that discolor and blister their arms—that they may move others to charity. As they live by their sores, so these live by their breaking. When the frost breaks, the streets are more full of water. Likewise, many tradesmen, when they break, are fuller of money. These make as if they had nothing—but out of this nothing great estates are created. Remember, the kingdom of heaven is taken by force, not by fraud.

Let men know that after this golden sop, the devil enters. They squeeze a curse into their estates. They must repent quickly. Though the bread of falsehood is sweet (Proverbs 20:17)—yet many vomit up their sweet morsels in hell!

(4) Repentance is necessary for MORAL people. These have no visible spots on them. They are free from gross sin, and one would think they had nothing to do with the business of repentance. They are so good, that they scorn God's offer of mercy. Indeed these are often in the worst condition: these are they who think they need no repentance (Luke 15:7). Their morality undoes them. They make a "savior" of it, and so on this rock they suffer shipwreck. Morality shoots short of heaven. It is only nature refined. A moral man is but old Adam dressed in fine clothes. The king's image counterfeited and stamped upon brass will not go current. The moral person seems to have the image of God—but he is only brass metal, which will never pass for current. Morality is insufficient for salvation. Though the life is moralized, the lust may be unmortified. The heart may be full of pride and atheism. Under the fair leaves of a tree, there may be a worm.

I am not saying, repent that you are moral—but that you are no more than moral. Satan entered into the house that had just been swept and garnished (Luke 11:26). This is the emblem of a moral man, who is swept by civility and garnished with common gifts—but is not washed by true repentance. The unclean spirit enters into such a one. If morality were sufficient to salvation, Christ need not have died. The moral man has a fair lamp—but it lacks the oil of grace.

(5) Repentance is needful for HYPOCRITES. I mean such as allow themselves in the sin. Hypocrisy is the counterfeiting of sanctity. The hypocrite or stage-player has gone a step beyond the moralist, and dressed himself in the garb of religion. He pretends to a form of godliness, but denies the power (2 Tim. 3:5). The hypocrite is a saint in disquise. He makes a magnificent show, like an ape clothed in fine purple. The hypocrite is like a house with a beautiful facade—but every room within is dark. He is a rotten post, which is beautifully pointed over. Under his mask of profession, he hides his plague-sores.

The hypocrite is against painting of faces—but he has but painted holiness. He is seemingly good—so that he may be really bad. In Samuel's mantle, he plays the devil. Therefore the same word in the original signifies to use hypocrisy—and to be profane. The hypocrite appears to have his eyes lifted to heaven—but his heart is full of impure lustings. He lives in secret sin against his conscience. He can be as his company is, and act both the dove and the vulture. He hears the word—but is all ear. He is for temple-devotion, where others may look upon him and admire him—but he neglects family and closet prayer. Indeed, if prayer does not make a man leave sin—sin will make him leave prayer. The hypocrite feigns humility—but it is that he may rise in the world. He is a pretender to faith—but he makes use of it rather for a cloak than a shield. He carries his Bible under his arm—but not in his heart! His whole religion is a sly lie (Hos 11:12).

But is there such a generation of men to be found? The Lord forgive them their painted holiness! Hypocrites are "in the gall of bitterness" (Acts 8:23). O how they need to humble themselves in the dust! They are far gone with their disease, and if anything can cure them, it must be feeding upon the salt marshes of repentance. Let me speak my mind freely. None will find it more difficult to repent—than hypocrites. They have so juggled in religion, that their treacherous hearts know not how to repent. Hypocrisy is harder to cure than insanity. The hypocrite's abscess in his heart, seldom breaks.

Such as are guilty of prevailing hypocrisy, let them fear and tremble. Their condition is sinful and sad. It is sinful because they do not embrace religion out of choice but design; they do not love it, only pretend it. It is sad upon a double account.

Firstly, because this art of deceit cannot hold long; he who hangs out a sign of holiness—but has not the commodity of grace in his heart—must needs break at last!

Secondly, because God's anger will fall heavier upon hypocrites. They dishonor God more and take away the gospel's good name. Therefore the Lord reserves the most deadly arrows in his quiver to shoot at them. If heathen are damned, hypocrites shall be double-damned. Hell is called the place of hypocrites (Matt. 24:51), as if it were chiefly prepared for them.

(6) Repentance is necessary for God's own people, who have a real work of grace. They must offer up a daily sacrifice of tears. The Antinomians hold that when any come to be believers, they have a writ of ease, and there remains nothing for them now to do but to rejoice. Yes, they have something else to do, and that is to repent. Repentance is a continuous act. The outlet of godly sorrow, must not be quite stopped until death. Jerome, writing in a letter to Laeta, tells her that her life must be a life of repentance. Repentance is called crucifying the flesh (Gal. 5:24), which is not done on all at once—but continuously, all our life. And are there not many reasons why God's own people should go into the weeping bath? "Are there not with you, even with you—sins against the Lord?" (2 Chron. 28:10). Have not you sins of daily living? Though you are diamonds, you still have flaws. Do we not read of the 'spot of God's children" (Deut. 32:5). Search with the candle of the Word into your hearts—and see if you can find no matter for repentance there!

(a) Repent of your rash censuring. Instead of praying for others, you are ready to pass a verdict upon them. It is true that the saints snail judge the world (1 Cor. 6:2)—but wait your time; remember the apostle's caution in 1 Corinthians 4:5: "judge nothing before the time, wait until the Lord comes".

(b) Repent of your vain thoughts. These swarm in your minds as the flies did in Pharaoh's court (Exod. 8:24). What bewilderings there are in the imagination! If Satan does not possess your bodies, he does your imaginations. "How long shall your vain thoughts lodge within you?" (Jer. 4:14). A man may think himself into hell. O you saints, be humbled for this lightness in your head.

(c) Repent of your vain fashions. It is strange that the garments which God has given to cover shame—should reveal pride! The godly are bid not to be conformed to this world (Romans 12:2). People of the world are garish and mirthful in their dresses. It is in fashion nowadays—to go to hell. But whatever others do—yet let not Judah offend (Hos. 4:15). The apostle Paul has set down what outer garment Christians must wear: "modest apparel" (1 Tim. 2:9); and what undergarment: "be clothed with humility" (1 Pet. 5:5).

(d) Repent of your decays in grace. "You have left your first love" (Rev. 2:4). Christians, how often is it low water in your souls! How often does coldness of heart come upon you! Where are those flames of affection, those sweet meltings of spirit—which you once had? I fear they are melted away. Oh repent for leaving your first love!

(e) Repent of your non-improvement of talents. Health is a talent; estate is a talent; wit and abilities are talents; and these God has entrusted you with, to improve for his glory. He has sent you into the world as a merchant sends his steward beyond the seas to trade for his advantage—but you have not done the good you might. Can you say, "Master, your talent has earned five more talents" (Luke 19:18)? O mourn at the burial of your talents! Let it grieve you that so much of your life has not been time lived but time lost; that you have filled up your golden hours more with froth than with devotion.

(f) Repent of your forgetfulness of sacred vows. A vow is a binding one's soul to God (Num. 30:2). Christians, have you not served for common uses after you have been the Lord's by solemn dedication? Thus, by breach of vows, you have made a breach in your peace. Surely this calls for a fresh laver of tears.

(g) Repent of your unanswerableness to blessings received. You have lived all your life upon free grace. You have been bemiracled with mercy. But where are your returns of love to God? The Athenians would have ungrateful people sued at law. Christians, may not God sue you at law—for your unthankfulness? "I will recover my wool and my flax" (Hos. 2:9); I will recover them by law.

(h) Repent of your worldliness. By your profession you seem to resemble the birds of paradise—which soar aloft and live upon the dew of heaven. Yet as serpents you lick the dust! Baruch, a good man, was taxed with this: "do you seek great things for yourself?" (Jer. 45:5).

(i) Repent of your divisions. These are a blot in your coat of armor, and make others stand aloof from true religion. Indeed, to separate from the wicked, resembles Christ, who was "separate from sinners" (Heb. 63 7:26). But for the godly to divide among themselves, and look askew one upon another—had we as many eyes as there are stars, they were few enough to weep for this! Divisions eclipse the church's beauty and weaken her strength. God's Spirit brought in cloven tongues among the saints (Acts 2:3)—but the devil has brought in cloven hearts. Surely this deserves a shower of tears!

(j) Repent for the iniquity of your holy things. How often have the services of God's worship been frozen with formality and soured with pride? There have been more of the peacock's plumes—than the moans of the dove. It is sad that pious duties should be made a stage for vainglory to act upon. O Christians, there is such a thick crust upon your duties, that it is to be feared there is but little substance left in them for God to feed upon. Behold here repenting work, cut out for the best. And that which may make the tide of grief swell higher, is to think that the sins of God's people do more provoke God, than do the sins of others (Deut. 32:19). The sins of the wicked pierce Christ's side. The sins of the godly go to his heart! Peter's sin, being against so much love, was most unkind, which made his cheeks to be furrowed with tears: "When he thought about it, he began to weep" (Mark 14:72).

3. Repentance is necessary for ALL sins.

Let us be deeply humbled and mourn before the Lord for original sin. We have lost that pure frame of soul that once we had. Our nature is vitiated with corruption. Original sin has diffused itself as a poison into the whole man, like the Jerusalem artichoke which, wherever it is planted, soon overruns the ground. There are not worse natures in hell, than we have! The hearts of the best are like Peter's sheet, in which there were a number of unclean creeping things (Acts 10:12). This primitive corruption is bitterly to be bewailed because we are never free from it. It is like a spring underground, which though it is not seen—yet it still runs. We may as well stop the beating of the pulse—as stop the motions to sin! This inbred depravity retards and hinders us in that which is spiritual: "I do not do the good that I want to do" (Romans 7:19).

Original sin may be compared to that fish Pliny speaks of, which cleaves to the keel of the ship and hinders it when it is under sail. Sin hangs weights upon us—so that we move but slowly to heaven. O this adherence of sin! Paul shook the viper which was on his hand into the fire (Acts 28:5)—but we cannot shake off original corruption in this life. Sin does not come as a lodger for a night—but as an indweller: "sin which dwells in me" (Romans 7:17). It is with us as with one who has a cancer in him; though he changes the air—yet still he carries his disease with him. Original sin is inexhaustible. This ocean cannot be emptied. Though we sin much—yet the stock of sin is not at all diminished. The more we sin—the fuller we are of sin. Original corruption is like the widow's oil—which increased by pouring out.

Another wedge to break our hearts, is that original sin mixes with the very habits of grace. Hence it is that our actings towards heaven are so dull and languid. Why does faith act no stronger—but because it is clogged by sin? Why does love to God burn no purer—but because it is hindered with lust? Original sin mixes with our graces. As bad lungs cause shortness of breath—so original sin having infected our heart, our graces breathe now very faintly. Thus we see much in original sin, which may draw forth our tears.

In particular, let us lament the corruption of our will and our affections. Let us mourn for the corruption of our will. The will, not following the dictates of right reason, is biased to evil. The will has a distaste for God, not as he is good—but as he is holy. It contumaciously affronts him: "We will do whatever we want. We will burn incense to the Queen of Heaven and sacrifice to her just as much as we like!" (Jer. 44:17). The greatest wound has fallen upon our will.

Let us grieve for the corruption of our affections. They are taken off from their proper object. The affections, like faulty arrows, shoot beside the mark. At the beginning, our affections were wings to fly to God; now they are weights to pull us away from him. Let us grieve for the sinful inclination of our affections. Our love is set on sin—our joy on the creature. Our affections, like the lapwing, feed on dung. How justly may the corruption of our affections bear a part in the scene of our grief? We of ourselves are falling into hell, and our affections would thrust us there.

Let us lay to heart actual sins. Of these I may say, "Who can understand his errors?" (Psalm 19:12). They are like sparks of a furnace. We have sinned in our eyes; they have been conduits to let in vanity. We have sinned in our tongues; they have been fired with passion. What action proceeds from us—wherein we do not betray some sin? To compute all these, would outnumber the drops in the ocean. Let actual sins be solemnly repented of, before the Lord.

Powerful Motives to Repentance

That the exhortation to repentance may be more quickened, I shall lay down some powerful motives to excite repentance.

1. Sorrow and melting of heart fits us for every holy duty.

A piece of lead, while it is in the lump, can be put to no use—but melt it, and you may then cast it into any mold, and it is made useful. So a heart that is hardened into a lump of sin is good for nothing—but when it is dissolved by repentance, it is useful. A melting heart is fit to pray. When Paul's heart was humbled and melted, then "behold, he prays" (Acts 9:11). It is fit to hear the Word. Now the Word works kindly. When Josiah's heart was tender, he humbled himself and rent his clothes at the hearing of the words of the law (2 Chron. 34:19). His heart, like melting wax, was ready to take any seal of the Word. A melting heart is fit to obey. When the heart is like metal in the furnace, it is facile and malleable to anything: "Lord, what will you have me to do?" (Acts 9:6). A repenting soul subscribes to God's will and answers to his call—as the echo answers to the voice.

2. Repentance is highly acceptable to God.

When a spiritual river runs to water this garden, then our hearts are a garden of Eden, delightful to God. I have read that doves delight to be about the waters. And surely God's Spirit, who descended in the likeness of a dove, takes great delight in the waters of repentance. The Lord esteems no heart sound, but the broken heart: "The sacrifices of God are a broken spirit" (Psalm 51:17). Mary stood at Jesus' feet weeping (Luke 7:38). She brought two things to Christ, ointment and tears. Her tears were better than her ointment. Tears are powerful orators for mercy. They are silent—yet they have a voice: "the Lord has heard the voice of my weeping" (Psalm 6:8).

3. Repentance commends all our services to God.

That which is seasoned with the bitter herbs of godly sorrow, is God's savory meat. Hearing of the Word is then good, when we are pricked at the heart (Acts 2:37). Prayer is delightful to God when it ascends from the altar of a broken heart. The publican smote upon his breast saying, "God be merciful to me a sinner". This prayer pierced heaven: "he went away justified rather than the other" (Luke 18:14). No prayer touches God's ear—but what comes from a heart touched with the sense of sin.

4. Without repentance nothing will avail us.

Some bless themselves that they have a stock of knowledge—but what is knowledge good for, without repentance? It is better to mortify one sin, than to understand all mysteries. Impure notionalists do but resemble Satan transformed into an angel of light. Learning and a bad heart—is like a fair face with a cancer in the breast. Knowledge without repentance, will be but a torch to light men to hell.

5. Repenting tears are delicious.

They may be compared to myrrh, which though it is bitter in taste, has a sweet smell and refreshes the spirits. So repentance, though it is bitter in itself—yet it is sweet in the effects. It brings inward peace. The soul is never more enlarged and inwardly delighted—than when it can kindly melt. How oft do the saints fall aweeping for joy! The Hebrew word for "repent" signifies "to take comfort". None so joyful as the penitent!

They say that tears have four qualities: they are hot, moist, salty, and bitter. It is true of repenting tears. They are hot, to warm a frozen conscience; moist, to soften a hard heart; salty, to season a soul putrefying in sin; bitter, to wean us from the love of the world. And I will add a fifth. They are sweet, in that they make the heart inwardly rejoice "Your sorrow shall be turned into joy!" (John 16:20). "Sorrowful, yet always rejoicing." (2 Corinthians 6:10)

"Let a man," said Augustine, "grieve for his sin and rejoice for his grief." Tears are the best sweetmeats. David, who was the great weeper in Israel, was the sweet singer of Israel. The sorrows of the penitent are like the sorrows of a woman giving birth: "A woman giving birth to a child has pain because her time has come; but when her baby is born she forgets the anguish because of her joy that a child is born into the world" (John 16:21). So the sorrows of humbled sinners bring forth grace, and what joy there is when this child is born!

6. Great sins repented of, shall find mercy.

Mary Magdalene, a great sinner, obtained pardon when she washed Christ's feet with her tears. For some of the Jews who had a hand in crucifying Christ, upon their repentance, the very blood they shed was a sovereign balm to heal them! "Though your sins be as scarlet, they shall be as white as snow" (Isaiah 1:18). Scarlet in the Greek is called "dibasson", because it is "twice dipped", and the arts of man cannot wash out the dye again. But though our sins are of a scarlet color, God's mercy can wash them away. This may comfort those whom the heinousness of their sin discourages, as if there were no hope for them. Yes, upon their serious turning to God, their sins shall be expunged and done away with!

"Oh—but my sins are sinful beyond measure!" Do not make them greater, by not repenting. Repentance unravels sin and makes it as if it had never been. "Oh—but I have relapsed into sin after pardon, and surely there is no mercy for me!" The children of God have relapsed into the same sin: Abraham did twice equivocate; Lot committed incest twice; Asa, a good king—yet sinned twice by creature-confidence, and Peter twice by carnal fear (Matt. 26:70; Gal. 2:12). But for the comfort of such as have relapsed into sin more than once, if they solemnly repent, a white flag of mercy shall be held forth to them.

Christ commands us to forgive our trespassing brother seventy times seven in one day, if he repents (Matt. 18:22). If the Lord bids us do it, will not he be much more ready to forgive upon our repentance? What is our forgiving mercy, compared to his? This I speak not to encourage any impenitent sinner—but to comfort a despondent sinner that thinks it is in vain for him to repent and that he is excluded from mercy.

7. Repentance is the inlet to spiritual blessings.

It helps to enrich us with grace. It causes the desert to blossom as the rose. It makes the soul as the Egyptian fields after the overflowing of the Nile, flourishing and fruitful. Never do the flowers of grace grow more, than after a shower of repentant tears! Repentance causes knowledge: "When their heart shall turn to the Lord, the veil shall be taken away" (2 Cor. 3:16). The veil of ignorance which was drawn over the Jews" eyes shall by repentance be taken away. Repentance inflames love. Weeping Mary Magdalene loved much (Luke 7:47). God preserves these springs of sorrow in the soul—to water the fruit of the Spirit (Gal. 5:22).

8. Repentance ushers in temporal blessings.

The prophet Joel, persuading the people to repentance, brings in the promise of secular good things: "rend your heart, and not your garments, and turn unto the Lord . . . the Lord will answer and say to his people, Behold, I will send you corn, and wine, and oil" (Joel 2:13,19). When we put water into the pump, it fetches up only water—but when we put the water of tears into God's bottle, this fetches up wine: "I will send you wine, and oil". Sin blasts the fruits of the earth: "You have sown much, and bring in little" (Hag. 1:6). But repentance makes the pomegranate bud and the vine flourish with full clusters. Fill God's bottle—and he will fill your basket! "If you return to the Almighty, you shall lay up gold as dust" (Job 22:2324). Repenting is a returning to God, and this brings a golden harvest.

9. Repentance staves off judgments from a land.

When God is going to destroy a nation, the penitent sinner stays his hand, as the angel did Abraham's (Gen. 22:12). The Ninevites repentance caused God to repent: "God saw that they turned from their evil way; and God repented of the evil, that he had said that he would do unto them; and he did it not" (Jonah 3:10). An outward repentance has adjourned and kept off wrath. Ahab sold himself to work wickedness; yet upon his fasting and rending his garments, God said to Elijah, "I will not bring the evil in his days" (1 Kings 21:29). If the rending of the clothes kept off judgment from the nation, what will the rending of the heart do!

10. Repentance makes joy in heaven.

The angels do, as it were, keep festive day: "There is joy in the presence of the angels of God over one sinner that repents" (Luke 15:10). As praise is the music of heaven, so repentance is the joy of heaven. When men neglect the offer of salvation and freeze in sin, this delights the devils—but when a soul is brought home to Christ by repentance, this makes joy among the angels.

11. Consider how dearly our sins cost Christ.

To consider how dearly our sins cost Christ, may cause tears to distill from our eyes. Christ is called the Rock (1 Cor. 10:4). When his hands were pierced with nails, and the spear thrust in his side, then was this Rock smitten, and there came out water and blood. And all this Christ endured for us: "the Messiah shall be cut off—but not for himself" (Dan. 9:26). We tasted the apple—and he drank the vinegar and gall. We sinned in every faculty—and he bled in every vein! Can we look upon a suffering Savior with dry eyes? Shall we not be sorry for those sins—which made Christ a man of sorrow? Shall not our enormities, which drew blood from Christ—draw tears from us? Shall we sport any more with sin and so rake in Christ's wounds? Oh that by repentance we could crucify our sins afresh! The Jews said to Pilate, "If you let this man go, you are not Caesar's friend" (John 19:12). Likewise, if we let our sins go and do not crucify them—we are not Christ's friends.

12. This is the end of all afflictions which God sends, whether it is sickness in our bodies or losses in our estates—that he may awaken us out of our sins and make the waters of repentance flow. Why did God lead Israel in that march in the wilderness among fiery serpents, but that he might humble them (Deut:8:2)? Why did he bring Manasseh so low, changing his crown of gold into fetters of iron—but that he might learn repentance? "He humbled himself greatly before the God of his fathers. Then Manasseh knew that the Lord he was God" (2 Chron. 33:12,13). One of the best ways to cure a man of his lethargy—is to cast him into a fever. Likewise when a person is stupified and his conscience grown lethargic—God, to cure him of this distemper, puts him to extremity and brings one burning calamity or another, that he may startle him out of his security and make him return to him by repentance.

13. The days of our mourning will soon be ended.

After a few showers that fall from our eyes—we shall have perpetual sunshine! Christ will provide a handkerchief to wipe off his people's tears: "God shall wipe away all tears" (Rev. 7:17). Christians, you will shortly put on your garments of praise. You will exchange your sackcloth for white robes. Instead of sighs—you will have triumphs; instead of groans—anthems; instead of the water of tears—the water of life! The mourning of the dove will be past—and the time of the singing of birds will come. This brings me to the next point.

14. The happy and glorious reward which follows upon repentance.

"But now that you have been set free from sin and have become slaves to God, the benefit you reap leads to holiness, and the result is eternal life!" (Romans 6:22). The leaves and root of the fig-tree are bitter—but the fruit is sweet. Repentance to the fleshy part seems bitter—but behold sweet fruit—everlasting life. The Turks imagine that after this life is a paradise of pleasure, where dainty dishes will be served in, and they will have gold in abundance, silken and purple apparel, and angels will bring them red wine in silver cups, and golden plates. Here is an epicure's heaven. But in the true paradise of God there are astonishing delights and rare viands served in. "No eye has seen, no ear has heard, and no mind has imagined what God has prepared for those who love him." (1 Cor. 2:9). God will lead his penitents from the house of mourning—to the banqueting house. There will be no sight there—but of glory; no sound there—but of music; no sickness—unless of love. There shall be unspotted holiness—and unspeakable joy. Then the saints shall forget their solitary hours and be sweetly solacing themselves in God—and bathing in the rivers of divine pleasure!

O Christian, what are your duties—compared to the recompense of reward? What an infinite disproportion is there between repentance enjoined—and glory prepared? There was a feast-day at Rome, when they used to crown their fountains. God will crown those heads which have been fountains of tears. Who would not be willing to be a while in the house of mourning—who shall be possessed of such glory as put Peter and John into an ecstasy to see it even darkly shadowed and portrayed in the transfiguration! (Matt. 17) This reward which free grace gives, is so transcendently great that could we have but a glimpse of glory revealed to us here, we would need patience to be content to live any longer. O blessed repentance, that has such a great light side—with the small dark side; and has so much sugar—at the bottom of the bitter cup!

15. The next motive to repentance is to consider the evil of impenitence.

A hard heart is the worst heart. It is called a heart of stone (Ezek. 36:26). If it were iron—it might be mollified in the furnace—but a stone put in the fire will not melt; it will sooner fly in your face. Impenitence is a sin which grieves Christ: "being grieved for the hardness of their hearts" (Mark 3:5). It is not so much the disease which offends the physician—as the contempt of his remedy. It is not so much the sins we have committed which so provoke and grieve Christ—as that we refuse the remedy of repentance which he prescribes. This aggravated Jezebel's sin: "I gave her space to repent, and she repented not" (Rev. 2:21 ).

A hard heart receives no impression. Oh the plague of an obdurate heart! Pharaoh's heart turned into stone—was worse than his waters turned into blood. David had his choice of three judgments plague, sword, and famine—but he would have chosen them all rather than a hard heart. An impenitent sinner is neither allured by entreaties nor affrighted by menaces. Such as will not weep with Peter—shall weep like Judas! A hard heart is the anvil—on which the hammer of God's justice will be striking to all eternity!

16. The last motive to repentance, is that the day of judgment is coming

This is the apostle's own argument: "God commands all men everywhere to repent; because he has appointed a day, in the which he will judge the world" (Acts 17:3031). There is that in the day of judgment, which may make a stony heart bleed. Will a man go on thieving—when the the Judge is looking upon him! Will the sinner go on sinning—when the day of judgment is so near? You can no more conceal your sin—than you can defend it. And what will you do when all your sins shall be written in God's book—and engraved on your forehead! O direful day, when Jesus Christ clothed in his judge's robe shall say to the sinner, "Stand forth; answer to the indictment brought against you. What can you say for all your oaths, adulteries, and your desperate impenitence?" O how amazed and stricken with terror will the sinner be! And after his conviction he must hear the sad sentence, "Depart from Me, you who are cursed, into the eternal fire prepared for the Devil and his angels!" Then, he who would not repent of his sins—shall repent of his folly! If there is such a time coming, wherein God will judge men for their impieties—what a spur should this be to repentance! The penitent soul shall at the last day lift up his head with comfort and have a discharge to show—written by the Judge's own hand!

Exhortations to Speedy Repentance

The second branch of the exhortation is to press people to speedy repentance: "God now commands all men everywhere to repent" (Acts 17:30). The Lord would not have any of the late autumn fruits offered to him. God loves early penitents, who consecrate the spring and flower of their age to him. Early tears, like pearls bred of the morning dew, are more orient and beautiful. O do not reserve the dregs of your old age for God, lest he reserve the dregs of his cup of wrath for you! Be as speedy in your repentance as you would have God speedy in his mercies: "the King's business required haste" (1 Sam. 21:8). Therefore repentance requires haste.

It is natural to us to procrastinate and put off repentance. We say, as Haggai did, "The time is not yet come" (Hag. 1:2). No man is so bad, but he purposes and intends to repent—but he procrastinates so long, until at last all his purposes and intentions prove abortive. Many are now in hell—who purposed and intended to repent!

Satan does what he can to keep men from repentance. When he sees that they begin to take up serious thoughts of repentance, he bids them "wait a little longer." "If this traitor, sin, must die" (says Satan), "let it not die yet." So the devil gets a reprieve for sin; it shall not die at present. At last men put off repentance so long—that death seizes on them, and their work is not done! Let me therefore lay down some effective arguments to persuade to speedy repentance:

1. Now is the season of repentance—and everything is best done in its season. "Now is the accepted time" (2 Cor. 6:2); now God has a mind to show mercy to the penitent. He is on the giving hand. Kings set apart days for healing. Now is the healing day for our souls. Now God hangs forth the white flag and is willing to parley with sinners. A prince at his coronation, as an act of royalty—gives money, proclaims pardons, fills the conduits with wine. Now God promises pardons to penitent sinners. Now the conduit of the gospel runs wine. Now is the accepted time. Therefore come in now and make your peace with God. Break off your iniquities now by repentance. It is wisdom to take the season. The farmer takes the season for sowing his seed. Now is the seedtime for our souls.

2. The sooner you repent—the fewer sins you will have to answer for. At the deathbed of an old sinner, where conscience begins to be awakened, you will hear him crying out: "Here are all my old sins come about me, haunting my deathbed as so many evil spirits—and I have no forgiveness! Here is Satan, who was once my tempter, now become an accuser—and I have no advocate; I am now going to be dragged before God's judgment seat where I must receive my final doom!" O how dismal is the case of this man. He is in hell—before his time! But you who repent early of your sinful courses, this is your privilege—you will have the less to answer for. Indeed, let me tell you, you will have nothing to answer for. Christ will answer for you. Your judge will be your advocate (1 John 2:1). "Father," Christ will say, "here is one that has been a great sinner—yet a broken-hearted sinner; if he owes anything to your justice, charge it to my account!"

3. The sooner we repent, the more glory we may bring to God. It is the purpose of our living—to be useful in our generation. Better lose our lives—than the purpose of our living. Late converts who have for many years taken pay on the devil's side, are not in a capacity of doing so much work in the vineyard. The thief on the cross could not do that service for God—as Paul did. But when we turn early from sin, then we give God the first fruits of our lives. We spend and are spent for Christ. The more work we do for God—the more willing we shall be to die—and the sweeter death will be. He who has wrought hard at his labor is willing to go to rest at night. Such as have been honoring God all their lives, how sweetly will they sleep in the grave! The more work we do for God—the greater will our reward be. He whose pound had gained ten pounds, Christ did not only commend him—but advance him: "you will be governor of ten cities as your reward" (Luke 19:17). By late repentance, though we do not lose our crown—yet we make it lighter.

4. It is of dangerous consequence to put off repentance longer. It is dangerous, if we consider what sin is. Sin is a poison—it is dangerous to let poison lie long in the body. Sin is a bruise. If a bruise is not soon cured, it gangrenes and kills. Just so, if sin is not soon cured by repentance, it festers the conscience and damns! Why should any love to dwell in the tents of wickedness? They are under the power of Satan (Acts 26:18), and it is dangerous to stay long in the enemy's quarters.

It is dangerous to procrastinate repentance because the longer any go on in sin the harder they will find the work of repentance. Delay strengthens sin—and hardens the heart—and gives the devil fuller possession. A tree at first may be easily plucked up—but when it has spread its roots deep in the earth, a whole team cannot remove it. It is hard to remove sin when once it comes to be rooted. The longer the ice freezes—the harder it is to be broken. The longer a man freezes in sin—the harder it will be to have his heart broken. The longer any travail with iniquity—the sharper pangs they must expect in the new birth. When sin has long been fastened in the heart—it is not easily shaken off. Sin comes to a sinner as the elder brother came to his father: "I have been slaving many years for you, and I have never disobeyed your orders" (Luke 15:29), and will you cast me off now? What, in my old age, after you have had so much pleasure by me? See how sin pleads custom, and that is a leopard's spot (Jer. 13:23 ). It is dangerous to procrastinate and delay repentance because there are three days which may soon expire:

(1) The day of the GOSPEL may expire. This is a sunshiny day. It is sweet, but swift. Jerusalem had a day but lost it: "but now they are hidden from your eyes" (Luke 19:42). The Asian churches had a gospel day—but at last the golden candlestick was removed. It would be a sad time in England to see the glory departed. With what hearts could we follow the gospel to the grave? To lose the gospel were far worse than to have our freedom taken from us. "Gray hairs are here and there" (Hos. 7:9). I will not say the sun of the gospel has set in England—but I am sure it is under a cloud. That was a sad speech, "The kingdom of God shall be taken from you" (Matt. 21:43). Therefore it is dangerous to delay repentance, lest the market of the gospel should depart, and the vision cease.

(2) A man's personal day of GRACE may expire. What if that time should come, when God should say the means of grace shall do no good: that ordinances shall have "a miscarrying womb and dry breasts" (Hos. 9:14)? Were it not sad to adjourn repentance until such a decree came forth? It is true, no man can justly tell that his day of grace is past—but there are two helpful signs by which he may fear it:

(a) When conscience has done preaching. Conscience is a bosom-preacher. Sometimes it convinces, sometimes it reproves. It says, as Nathan to David, "You are the man!" (2 Sam. 12:7). But men imprison this preacher, and God says to conscience, "Preach no more! He who is filthy, let him be filthy still!" (Rev. 22:11). This is a fatal sign that a man's day of grace is past.

(b) When a person is in such a spiritual lethargy that nothing will work upon him or make him sensible. There is "the spirit of deep sleep poured out upon you" (Isaiah 29:10). This is a sad presage that his day of grace is past. How dangerous then is it to delay repentance when the day of grace may so soon expire!

(3) The day of LIFE may expire. What security have we—that we shall live another day? We are marching rapidly out of the world. We are going off the stage. Our life is a candle, which is soon blown out. Man's life is compared to the flower of the field, which withers sooner than the grass (Psalm 103:15). "Show me, O Lord, my life's end and the number of my days; let me know how fleeting is my life. You have made my days a mere handbreadth; the span of my years is as nothing before you. Each man's life is but a breath. Man is a mere phantom as he goes to and fro." (Psalm 39:4-6). Life is but a flying shadow. The body is like a vessel filled with a little breath. Sickness broaches this vessel; death draws it out. O how soon may the scene alter! Many a virgin has been dressed the same day in her bride-apparel, and her winding-sheet! How dangerous then is it to adjourn repenting when death may so suddenly make a thrust at us.

Say not that you will repent tomorrow. Remember that speech of Aquinas: "God who pardons him who repents—has not promised to give him tomorrow to repent in." I have read of Archias, who was feasting among his cups, when one delivered him a letter and desired him to read the letter immediately, for it was of serious business. He replied, "I will mind serious things tomorrow"; and that day he was slain. Thus while men think to spin out their silver thread, death cuts it. Olaus Magnus observes of the birds of Norway, that they fly faster than the birds of any other country. Not that their wings are swifter than others—but by an instinct of nature they, knowing the days in that climate to be very short, not above three hours long, do therefore make the more haste to their nests. So we, knowing the shortness of our lives and how quickly we may be called away by death—should fly so much the faster on the wing of repentance to heaven!

But some will say that they do not fear a sudden death; they will repent upon their deathbed. I do not much like a deathbed repentance. He who will venture his salvation within the circle of a few short minutes, runs a desperate hazard. You who put off repentance until your deathbed, answer me to these four queries:

(a) How do you know that you shall have a time of sickness? Death does not always give its warning, by a lingering illness. Some it arrests suddenly. What if God should presently send you a summons to surrender your life?

(b) Suppose you should have a time of sickness, how do you know that you shall have the use of your senses? Most are demented, on their deathbed.

(c) Suppose you should have your senses—yet how do you know your mind will be in a frame for such a work as repentance? Sickness does so discompose body and mind, that one is in no condition, at such a time, to take care for his soul. In sickness a man is scarcely fit to make his will, much less to make his peace with God! The apostle said, "Is any sick among you? let him call for the elders of the church" (James 5:14). He does not say, let him pray—but let him call for the elders, that they may pray over him. A sick man is very unfit to pray or repent; he is likely to make but sick work of it. When the body is out of tune, the soul must needs jar in its devotion. Upon a sick bed a person is more fit to exercise impatience than repentance. We read that at the pouring out of the fourth vial, when God did smite the inhabitants and scorched them with fire, that "they blasphemed the name of God, and repented not" (Rev. 16:9). So when the Lord pours out his vial and scorches the body with a fever—the sinner is fitter to blaspheme than to repent!

(d) How do you who put off all to a deathbed, know that God will give you in that very juncture of time, grace to repent? The Lord usually punishes neglect of repentance in time of health—with hardness of heart in time of sickness. You have in your lifetime repulsed the Spirit of God, and are you sure that he will come at your call? You have not taken the first season, and perhaps you shall never see another springtide of the Spirit again. All this considered may hasten our repentance. Do not lay too much weight upon a deathbed. "Do your best to come before winter" (2 Tim. 4:21). There is a winter of sickness and death a-coming. Therefore make haste to repent. Let your work be ready before winter. "Today, if you hear his voice--do not harden your hearts" (Heb. 3:7-8).

VII. The TRIAL of Our Repentance, and COMFORT for the Penitent

A. A TRIAL.

If any shall say they have repented, let me desire them to try themselves seriously by those seven fruits or effects of repentance which the apostle lays down in 2 Corinthians 7:11, "See what this godly sorrow has produced in you: what earnestness, what eagerness to clear yourselves, what indignation, what alarm, what longing, what concern, what readiness to see justice done."

1. Earnestness. The Greek word signifies a solicitous diligence or careful shunning all temptations to sin. The true penitent flies from sin, as Moses did from the serpent.

2. Eagerness to clear yourselves. The Greek word is "apology". The sense is this: though we have much care—yet through strength of temptation we may slip into sin. Now in this case, the repenting soul will not let sin lie festering in his conscience but judges himself for his sin. He pours out tears before the Lord. He begs mercy in the name of Christ and never leaves until he has gotten his pardon. Here he is cleared of guilt in his conscience, and is able to make an apology for himself against Satan.

3. Indignation. He who repents of sin, his spirit rises against it, as one's blood rises at the sight of him whom he mortally hates. Indignation is a being fretted at the heart with sin. The penitent is vexed with himself. David calls himself a fool and a beast (Psalm 73:22). God is never better pleased with us, than when we fall out with ourselves, for sin.

4. Alarm. A tender heart is ever a trembling heart. The penitent has felt sin's bitterness. This hornet has stung him and now, having hopes that God is reconciled, he is afraid to come near sin any more. The repenting soul is full of fear. He is afraid to lose God's favor which is better than life. He is afraid he should, for lack of diligence, come short of salvation. He is afraid lest, after his heart has been soft, the waters of repentance should freeze and he should harden in sin again. "Blessed is the man who always fears the Lord" (Proverbs 28:14). A sinner is like the leviathan who is made without fear (Job 41:33). A repenting person fears and sins not; a graceless person sins and fears not.

5. Longing. As sauce sharpens the appetite, so the bitter herbs of repentance sharpen desire. But what does the penitent desire? He desires more power against sin and to be released from it. It is true, he has got loose from Satan—but he goes as a prisoner that has broken out of prison—with a fetter on his leg. He cannot walk with that freedom and swiftness in the ways of God. He desires therefore to have the fetters of sin taken off. He would be freed from corruption. He cries out with Paul: "who shall deliver me from the body of this death?" (Romans 7:24). In short, he desires to be with Christ—as everything desires to be in its center.

6. Zeal. Desire and zeal are fitly put together to show that true desire puts forth itself in zealous endeavor. How does the penitent bestir himself in the business of salvation! How does he take the kingdom of heaven by force! (Matt. 11:12) Zeal quickens the pursuit after glory. Zeal, encountering difficulty—is emboldened by opposition and tramples upon danger. Zeal makes a repenting soul persist in godly sorrow against all discouragements and oppositions whatever. Zeal carries a man above himself for God's glory. Paul before conversion, violently opposed the saints (Acts 26:11), and after conversion, he was judged mad for Christ's sake: "Paul, you are beside yourself" (Acts 26:24). But it was zeal, not frenzy. Zeal animates spirit and duty. It causes fervency in religion, which is as fire to the sacrifice (Romans 12:11). As fear is a bridle to sin—so zeal is a spur to duty.

7. Readiness to see justice done. A true penitent pursues his sins with a holy malice. He seeks the death of them as Samson was avenged on the Philistines for his two eyes. He uses his sins as the Jews used Christ—he gives them gall and vinegar to drink. He crucifies his lusts (Gal. 5:24). A true child of God seeks to be revenged most of those sins which have dishonored God most. Cranmer, who had with his right hand subscribed the popish articles, was revenged on himself; he put his right hand first into the fire. David defiled his bed by sin; afterwards by repentance he watered his bed with tears. Israel had sinned by idolatry, and afterwards they defiled their idols: "You will defile your silver-plated idols and your gold-plated images. You will throw them away like menstrual cloths, and call them filth!" (Isaiah 30:22).

Mary Magdalene had sinned in her eye by adulterous glances, and now she will be revenged on her eyes. She washes Christ's feet with her tears. She had sinned in her hair. It had entangled her lovers. Now she will be revenged on her hair; she wipes the Lord's feet with it. The Israelite women who had been dressing themselves by the hour and had abused their looking-glasses unto pride, afterwards by way of revenge as well as zeal, offered their looking-glasses to the use and service of God's tabernacle (Exod. 38:8). So those conjurers who used magic arts, when once they repented, brought their books and, by way of revenge, burned them (Acts 19:19).

These are the blessed fruits and effects of repentance, and if we can find these in our souls we have arrived at that repentance which is never to be repented of (2 Cor. 7:10).

A Necessary Caution

Such as have solemnly repented of their sins, let me speak to them by way of caution. Though repentance is so necessary and excellent, as you have heard—yet take heed that you do not ascribe too much to repentance. The papists are guilty of a double error:

(1) They make repentance a sacrament. Christ never made it so. And who may institute sacraments, but he who can give virtue to them?

(2) The papists make repentance meritorious. They say it merits pardon. This is a gross error. Indeed repentance fits us for mercy. As the plough, when it breaks up the ground, fits it for the seed, so when the heart is broken up by repentance, it is fitted for forgiveness of sin—but it does not merit it. God will not save us without repentance, nor yet for it. I grant, that repenting tears are precious. They are, as Gregory said, "the fat of the sacrifice;" as Basil said, "the medicine of the soul;" and as Bernard said, "the wine of angels." But yet, tears do not merit pardon for sin. Christ's blood alone can merit pardon. We please God by repentance—but we do not merit pardon by it. To trust to our repentance is to make it a savior. Though repentance helps to purge out the filth of sin—yet it is Christ's blood which washes away the guilt of sin. Therefore do not idolize repentance. Do not rest upon this—that your heart has been wounded for sin—but rather that your Savior has been wounded for sin. When you have wept, say, "Lord Jesus, wash my tears in your blood."

B. Comfort for the Repenting Sinner.

Let me in the next place speak by way of comfort. Christian, has God given you a repenting heart? Know these three things for your everlasting comfort:

1. Your sins are pardoned.

Pardon of sin brings blessedness within it. (Psalm 32:1). Whom God pardons—he crowns. "Who forgives all your iniquities, who crowns you with loving-kindness" (Psalm 103:34). A repenting condition is a pardoned condition. Christ said to that weeping woman, "Your sins, which are many—are forgiven" (Luke 7:47). Pardons are sealed upon soft hearts. O you whose head has been a fountain to weep for sin—Christ's side will be a fountain to wash away sin! (Zech. 13:1). Have you repented? God looks upon you as if you had not offended. He becomes a friend, a father. He will now bring forth the best robe and put it on you. God is pacified towards you and will, with the father of the prodigal, fall upon your neck and kiss you. Sin in scripture is compared to a cloud (Is. 44:22). No sooner is this cloud scattered by repentance, than pardoning love shines forth. Paul, after his repentance, obtained mercy, (1 Tim. 1:16). When a spring of repentance is open in the heart—a spring of mercy is open in heaven!

2. God will pass an act of oblivion.

He so forgives sin as he forgets. "I will remember their sin no more" (Jer. 31:34). Have you been penitentially humbled? The Lord will never upbraid you with your former sins. After Peter wept we never read that Christ upbraided him, with his denial of him. God has cast your sins into the depths of the sea (Mic. 7:19). How? Not as cork—but as lead. The Lord will never in a judicial way account for them. When he pardons, God is as a creditor that blots the debt out of his book (Isaiah 43:25). Some ask the question, whether the sins of the godly shall be mentioned at the last day. The Lord said he will not remember them, and he is blotting them out, so if their sins are mentioned, it shall not be to their harm, for the debt-book is crossed out.

3. Conscience will now speak peace.

O the music of a clean conscience! Conscience is turned into a paradise, and there a Christian sweetly solaces himself and plucks the flowers of joy (2 Cor. 1:12). The repenting sinner can go to God with boldness in prayer, and look upon him not as a judge—but as a father. He is "born of God" and is heir to a kingdom (Luke 6:20). He is encircled with promises. He no sooner shakes the tree of the promise, but some fruit falls.

To conclude, the true penitent may look on death with comfort. His life has been a life of tears—and now at death all tears shall be wiped away! Death shall not be a destruction—but a deliverance from jail. Thus you see what great comfort remains for repenting sinners. Luther said that before his conversion he could not endure that bitter word "repentance"—but afterwards he found much sweetness in it.

VIII. The Removing of 10 IMPEDIMENTS to Repentance

Before I lay down the expedients and means conducive to repentance, I shall first remove the impediments. In this great city, when you lack water, you search the cause, whether the pipes are broken or stopped, that the current of water is hindered. Likewise when no water of repentance comes (though we have the conduit pipes of ordinances), see what the cause is. What is the obstruction which hinders these penitential waters from running? There are ten impediments to repentance:

1. Men do not understand that they need repentance.

They thank God that all is well with them, and they know nothing they should repent of: "you say, I am rich, and have need of nothing" (Rev. 3.I7). He who does not think that there is any illness in his body, will not take the physic prescribed. This is the mischief sin has done; it has not only made us sick—but senseless. When the Lord bade the people return to him, they answered stubbornly, "Why shall we return?" (Mal. 3:7). So when God bids men repent, they say, "Why should we repent?" They know nothing they have done amiss. There is surely no disease worse, than that which is not felt.

2 . People think that it is an easy thing to repent.

They think that it is but saying a few prayers: a sigh, or a "Lord have mercy", and the work is done. This mistake of the easiness of repentance is a great hindrance to it. That which makes a person bold and adventurous in sin, must needs obstruct repentance. This opinion makes a person bold in sin. The angler can let out his line as far as he will—and then pull it in again. Likewise when a man thinks he can lash out in sin as far as he will—and then pull in by repentance when he pleases—this must needs embolden him in wickedness. But to take away this false conceit of the easiness of repentance, consider:

(1) A wicked man has a mountain of guilt upon him, and is it easy to rise up under such a weight? Is salvation obtained with a leap? Can a man jump out of sin—into heaven? Can he leap out of the devil's arms—into Abraham's bosom?

(2) If all the power in a sinner is employed against repentance, then repentance is not easy. All the faculties of a natural man join forces with sin: "I have loved strangers, and after them will I go" (Jer. 2:25). A sinner will rather lose Christ and heaven—than his lusts! Death, which parts man and wife, will not part a wicked man and his sins; and is it so easy to repent? The angel rolled away the stone from the sepulcher—but no angel, only God himself, can roll away the stone from the heart!

3. Another impediment of repentance, is presuming thoughts of God's mercy.

Many suck poison from this sweet flower. Christ who came into the world to save sinners (1 Tim. 1:15) is coincidentally the occasion of many a man's perishing. Though to the elect he is the "bread of life"—yet to the wicked he is "a stone of stumbling" (1 Pet. 2:8). To some his blood is sweet wine—to others the water of Marah. Some are softened by this Sun of righteousness (Mal. 4:2), others are hardened. "Oh," says one, "Christ has died; he has done all for me; therefore I may sit still and do nothing." Thus they suck death from the tree of life; and perish by the Savior.

So I may say of God's mercy. It is coincidentally the cause of many a one's ruin. Because of God's mercy, men presume and think they may go on in sin. Should a king's clemency, make his subjects rebel? The psalmist says, "there is mercy with God, that he may be feared" (Psalm 130:4)—but not that we may live in sin. Can men expect God's mercy—by provoking his justice? God will hardly show those mercy who sin, because mercy abounds. "Shall we go on sinning so that grace may increase? By no means!" (Romans 6:1-2)

4. The next impediment of repentance, is a slothful sluggish disposition.

Repentance is looked upon as a toilsome thing, and such as requires much industry; and men are settled upon their lees and care not to stir. They had rather go sleeping to hell—than weeping to heaven! "A slothful man hides his hand in his bosom" (Proverbs 19:24); he will not be at the labor of smiting on his breast. Many will rather lose heaven, than ply the oar and row there upon the waters of repentance. We cannot have the world without labor and diligence—and would we have that which is more excellent? Sloth is the cancer of the soul: "slothfulness casts into a deep sleep" (Proverbs 19:15).

It was a witty fiction of the poets, that when Mercury had cast Argus into a sleep and with an enchanted wand closed his eyes, he then killed him. When Satan has by his witcheries lulled men asleep in sloth, then he destroys them. Some report that while the crocodile sleeps with its mouth open, the Indian rat gets into its belly and eats up its entrails. So while men sleep in security they are devoured.

5. The next impediment of repentance, is the bewitching pleasure of sin.

"Who had pleasure in unrighteousness" (2 Thess. 2:12) Sin is a sugared draught, mixed with poison. The sinner thinks there is danger in sin—but there is also delight, and the danger does not terrify him as much as the delight bewitches him. Plato calls love of sin, a great devil. Delighting in sin hardens the heart. In true repentance there must be a grieving for sin—but how can one grieve for that which he loves? He who delights in sin, can hardly pray against it. His heart is so bewitched with sin that he is afraid of leaving it too soon. Samson doted on Delilah's beauty—and her lap proved his grave. When a man rolls iniquity as a sugared lump under his tongue, it infatuates him and is his death at last. Delight in sin is a silken halter. Will it not be bitterness in the latter end (2 Sam:2:26)?

6. An opinion that repentance will take away our joy.

But that is a mistake. It does not kill our joy—but refines our joy, and removes the foul lees of sin. What is all earthly joy? It is but a pleasant insanity. Worldly mirth is but like a pretended laugh. It has sorrow following at the heels. Like the magician's rod, it is instantly turned into a serpent; but divine repentance, like Samson's lion, has a honeycomb in it.

God's kingdom consists as well in joy—as in righteousness (Romans 14:17). None are so truly cheerful as penitent ones. The oil of joy is poured chiefly into a broken heart! "He will give beauty for ashes, joy instead of mourning" (Isaiah 61:3). In the fields near Palermo grow a great many reeds in which there is a sweet juice from which sugar is made. Likewise in a penitent heart, which is the bruised reed, grow the sugared joys of God's Spirit. God turns the water of tears into the juice of the grape—which exhilarates and makes glad the heart. Who should rejoice if not the repenting soul? He is heir to all the promises—and is not that matter for joy? God dwells in a contrite heart—and must there not needs be joy there? "I live with those whose spirits are contrite and humble" (Isaiah 57:15). Repentance does not take away a Christian's music—but raises it a note higher and makes it sweeter.

7. Another obstacle to repentance, is despondency of mind.

"It is a vain thing for me," says the sinner, "to set upon repentance; my sins are of that magnitude that there is no hope for me." "Return now everyone from his evil way . . . And they said, There is no hope" (Jer. 18:11,12). Our sins are mountains—and how shall these ever be cast into the sea? Where unbelief represents sin in its bloody colors, and God in his judge's robes—the soul would sooner fly from him than to him. This is dangerous. Our sins need mercy—but despair rejects mercy. It throws the cordial of Christ's blood on the ground. Judas was not damned only for his treason and murder—but it was his distrust of God's mercy that destroyed him. Why should we entertain such hard thoughts of God? He has affections of love to repenting sinners (Joel 2:13). Mercy rejoices over justice. God's anger is not so hot—but mercy can cool it; nor so sharp—but mercy can sweeten it. God counts his mercy—his glory (Exod. 33:18,19).

We have some drops of mercy ourselves—but God is "the Father of mercies" (2 Cor. 1:3), who begets all the mercies that are in us. He is the God of tenderness and compassion. No sooner do we mourn—than God's heart melts. No sooner do our tears fall—than God's relentings kindle (Hos. 11:8). Do not say then, that there is no hope. Disband the army of your sins, and God will sound a retreat to his judgments. Remember, great sins have been swallowed up in the sea of God's infinite compassions. Manasseh made the streets run with blood—yet when his head was a fountain of tears, God grew merciful.

8. The next impediment of repentance, is hope of sinning with impunity.

Men flatter themselves in sin, and think that God, having spared them all this while, never intends to punish them. Because the judgment is put off, they think therefore, "surely there will be no judgment". "The wicked say to themselves, God has forgotten; He hides His face and will never see." (Psalm 10:11). The Lord indeed is longsuffering towards sinners and would by his patience allure them to repentance—but here is their wretchedness; because he forbears to punish—they forbear to repent. Know, that the lease of patience will soon run out. There is a time when God will say, "My Spirit shall not always strive with man" (Gen. 6:3). A creditor may forbear his debtor—but forbearance does not excuse the payment. God takes notice how long the hour-glass of his patience has been running: I gave her time to repent, but she would not turn away from her immorality" (Rev. 2:21). Jezebel added impenitence to her immorality, and what followed? "So I will cast her on a bed of suffering" (Rev. 2:22), not a bed of pleasure—but a bed of languishing where she will consume away in her iniquity. The longer God's arrow is drawing, the deeper it will wound! Sins against God's patience will make a man's hell so much the hotter.

9. The next impediment of repentance, is fear of reproach.

"If I repent—I will expose myself to men's scorns." The heathen could say, "when you apply yourself to the study of wisdom, prepare for sarcasms and reproaches." But consider well—who they are, who reproach you. They are such as are ignorant of God and spiritually insane. And are you troubled to have them reproach you, who are insane? Who minds a madman laughing at him? What do the wicked reproach you for? Is it because you repent? You are doing your duty. Bind their reproaches as a crown about your head. It is better that men should reproach you for repenting—than that God should damn you for not repenting! If you cannot bear a reproach for true religion, never call yourself a Christian. Luther said, "a Christian is a crucified one." Suffering is a saint's badge. And alas, what are reproaches? They are but chips off the cross, which are rather to be despised than laid to heart!

10. The last impediment of repentance, is immoderate love of the world.

No wonder Ezekiel's hearer's were hardened into rebellion—when their hearts went after covetousness (Ezek. 33:31). The world so engrosses men's time and bewitches their affections that they cannot repent. They had rather put gold in their bag—than tears in God's bottle! Many scarcely ever give heed to repentance; they are more for the plough and breaking of clods—than breaking up the fallow ground of their hearts. The thorns choke the Word. We read of those who were invited to Christ's supper who put him off with worldly excuses. "But they all began making excuses. One said he had just bought a field and wanted to inspect it, so he asked to be excused. Another said he had just bought five pair of oxen and wanted to try them out. Another had just been married, so he said he couldn't come." (Luke 14:18-20).

The farm and the shop so take up people's time, that they have no leisure for their souls. Their golden weights hinder their silver tears. There is an herb in the country of Sardinia, like balm, which if they eat much of, will make them die laughing. Such an herb (or rather, weed) is the world, if men eat too immoderately of it—instead of dying repenting, they will die laughing.

These are the obstructions to repentance which must be removed so that the current may be clearer. In the last place I shall prescribe some rules or means conducive to repentance.

IX. MEANS for Repentance

I. The first means to repentance, is SERIOUS CONSIDERATION.

The first means conducive to repentance, is serious consideration: "I thought on my ways—and turned my feet unto your testimonies" (Psalm 119:59). The prodigal, when he came to himself, seriously considered his riotous luxuries, and then he repented. Peter, when he thought of Christ's words, wept. There are certain things which, if they were well considered, would be a means to make us break off a course of sinning.

A. Firstly, consider seriously what SIN is, and sure enough there is enough evil in it to make us repent. There are in sin these twenty evils:

(1) Sin is a parting from God. (Jer. 2:5). God is the supreme good, and our blessedness lies in union with him. But sin, like a strong bias, draws away the heart from God. The sinner parts from God. He bids farewell to Christ and mercy. Every step forward in sin, is a step backward from God: "they have forsaken the Lord, they have gone away backward" (Isaiah 1:4). The further one goes from the sun, the nearer he approaches to darkness. The further the soul goes from God, the nearer it approaches to misery.

(2) Sin is a walking contrary to God. (Lev. 26:27). The same word in the Hebrew signifies both to commit sin and to rebel. Sin is God's opposite. If God is of one mind, sin will be of another. Sin strikes at God's very being. If sin could help it, God would no longer be God, "Rid us of the Holy One of Israel!" (Isaiah 30:11). What a horrible thing is this, for a piece of proud dust to rise up in defiance against its Maker!

(3) Sin is an injury to God. It violates his laws. Here is grievous high treason! What greater injury can be offered to a prince—than to trample upon his royal edicts? A sinner offers contempt to the statute laws of heaven: "they cast your law behind their backs" (Neh. 9:26), as if they scorned to look upon it. Sin robs God of his due. You injure a man when you do not give him his due. The soul belongs to God. He lays a double claim to it: it is his by creation and by purchase. Now sin steals the soul from God and gives the devil that which rightly belongs to God.

(4) Sin is profound ignorance. Some say that all sin is founded in ignorance. If men knew God in his purity and justice—they would not dare go on in a course of sinning: "they proceed from evil to evil, and they know not me, says the Lord" (Jer. 9:3). Therefore ignorance and lust are joined together "As obedient children, do not conform to the evil desires you had when you lived in ignorance" (1 Pet. 1:14). Ignorance is the womb of lust. Vapors arise most in the night. The black vapors of sin arise most in a dark ignorant soul. Satan casts a mist before a sinner—so that he does not see the flaming sword of God's wrath. The eagle first rolls himself in the sand and then flies at the stag, and by fluttering its wings, so bedusts the stag's eyes that it cannot see—and then it strikes it with its talons! So Satan, that eagle or prince of the air, first blinds men with ignorance and then wounds them with his darts of temptation. Is sin ignorance? There is great cause to repent of ignorance.

(5) Sin is hazardous. In every transgression a man runs an apparent hazard of his soul. He treads upon the brink of the bottomless pit! Foolish sinner, you never commit a sin, but you do that which may undo your soul forever. He who drinks poison, it is a wonder if it does not cost him his life. One taste of the forbidden tree lost Adam paradise. One sin of the angels lost them heaven. One sin of Saul lost him his kingdom. The next sin you commit—God may clap you up prisoner among the damned! You who gallop on in sin—it is a question whether God will spare your life a day longer or give you a heart to repent.

(6) Sin besmears with filth. In James 1:21 it is called "filthiness". The Greek word signifies the putrid exudate of ulcers. Sin is called an abomination (Deut. 7:25), indeed, in the plural, abominations (Dent. 20:18). This filthiness in sin is inward. A spot on the face may easily be wiped off—but to have the liver and lungs cancered, is far worse. Such a pollution is sin, it has gotten into mind and conscience (Titus 1:15). It is compared to a menstruous cloth (Isaiah 30:22), the most unclean thing under the law. A sinner's heart is like a field spread with dung. Some think sin is an ornament; it is rather an excrement. Sin so besmears a person with filth—that God cannot abide the sight of him: "My soul loathed them!" (Zech. 11:8).

(7) In sin there is odious ingratitude. God has fed you, O sinner, with angels' food. He has crowned you with a variety of mercies—yet do you go on in sin? As David said of Nabal: "in vain have I kept this man's sheep" (1 Sam. 25:21). Likewise in vain has God done so much for the sinner. All God's mercies may upbraid, yes, accuse, the ungrateful person. God may say, I gave you wit, health, riches, and you have employed all these against me: "I was the one who gave her the grain, the new wine and oil, and lavished on her the silver and gold—which they used for Baal" (Hos. 2:8). I sent in provisions and they served their idols with them. The snake in the fable which was frozen, stung him who brought it to the fire and gave it warmth. Likewise, a sinner goes about to sting God with his own mercies. "Is this your kindness to your friend?" (2 Sam. 16:17). Did God give you life—to sin? Did he give you wages—to serve the devil?

(8) Sin is a debasing thing. It degrades a person of his honor: "I will make your grave; for you are vile" (Nah. 1:14). This was spoken of a king. He was not vile by birth—but by sin. Sin blots our name, and taints our blood. Nothing so changes a man's glory into shame—as sin. It is said of Naaman, "He was a great man and honorable—but he was a leper" (2 Kings 5:1). Let a man be ever so great with worldly pomp—yet if he is wicked, he is a leper in God's eye. To boast of sin is to boast of that which is our infamy; as if a prisoner should boast of his fetters—or be proud of his halter.

(9) Sin is infinite loss. Never did any thrive by grazing in sin's pasture. What does one lose? He loses God; he loses his peace; he loses his soul. The soul is a divine spark lighted from heaven; it is the glory of creation. And what can countervail this loss (Matt. 16:26)? If the soul is gone, the treasure is gone; therefore in sin there is infinite loss. Sin is such a trade, that whoever follows it—is sure to be ruined.

(10) Sin is a burden. "My iniquities have gone over my head—as an heavy burden they are too heavy for me" (Psalm 38:4). The sinner goes with his weights and fetters on him. The burden of sin is always worst—when it is least felt. Sin is a burden wherever it comes. Sin burdens God: "I am pressed under you, as a cart is pressed that is full of sheaves" (Amos 2:13). Sin burdens the soul. What a weight did the apostate Spira feel! How was the conscience of Judas burdened, so much so that he hanged himself to quiet his conscience! Those who know what sin is, will repent that they carry such a burden.

(11) Sin is a debt. It is compared to a debt of millions (Matt. 18:24). Of all the debts we owe, our sins are the worst. With other debts a sinner may flee to foreign countries—but with sin he cannot. "Where shall I flee from your presence?" (Psalm 139:7). God knows where to find out all his debtors. Death frees a man from other debts—but it will not free him from his debt of sin. It is not the death of the debtor, but of the creditor—which discharges this debt.

(12) There is deceitfulness in sin. "The deceitfulness of sin" (Heb. 3:13). "The wicked works a deceitful work" (Proverbs 11:18). Sin is a mere cheat. While it pretends to please us, it beguiles us! Sin does as Jael did. First she brought the milk and butter to Sisera, then she pounded the tent peg through his head, so that he died (Judg. 5:26). Sin first courts, and then kills. It is first a fox, and then a lion. Whoever sin betrays—it kills. Those locusts in Revelation are perfect emblems of sin: "They had gold crowns on their heads . . . They had tails that stung like scorpions, with power to torture people" (Rev. 9:7-10). Sin is like the usurer who feeds a man with money and then makes him mortgage his land. Sin feeds the sinner with delightful objects and then makes him mortgage his soul. Judas pleased himself with the thirty pieces of silver—but they proved deceitful riches. Ask him now, how he likes his bargain.

(13) Sin is a spiritual sickness. One man is sick with pride, another with lust, another with malice. It is with a sinner as it is with a sick patient: his palate is distempered, and the sweetest things taste bitter to him. So the Word of God, which is sweeter than the honeycomb, tastes bitter to a sinner: "They put sweet for bitter" (Isaiah 5:20). And if sin be a disease it is not to be nourished—but rather cured by repentance.

(14) Sin is a bondage. It binds a man to the devil as his slave. Of all conditions, servitude is the worst. Every man is held with the cords of his own sin. "I was held before conversion," said Augustine, "not with an iron chain—but with the obstinacy of my will." Sin is imperious and tyrannical. It is called a law (Romans 8:2) because it has such a binding power over a man. The sinner must do as sin will have him. He does not so much enjoy his lusts—as serve them, and he will have work enough to do to gratify them all. "I have seen princes going on foot" (Eccles. 10:7); the soul, that princely thing, which once was crowned with knowledge and holiness—is now made a lackey to sin and runs the devil's errand!

(15) Sin has a spreading malignity in it. It does hurt not only to a man's self—but to others. One man's sin may occasion many to sin. One man may help to defile many. A person who has the plague, going into company, does not know how many will be infected with the plague by him. You who are guilty of open sins, know not how many have been infected by you. There may be many, for anything you know, now in hell, crying out that they would never have come there—if it had not been for your bad example!

(16) Sin is a vexatious thing. It brings trouble with it. The curse which God laid upon the woman is most truly laid upon every sinner: "in sorrow you shall bring forth" (Gen. 3:16). A man vexes his thoughts with plotting sin, and when sin has conceived, in sorrow he brings forth. Like one who takes a great deal of pain to open a floodgate, when he has opened it, the flood comes in upon him and drowns him! So a man beats his brains to contrive sin, and then it vexes his conscience, brings trouble to his estate, rots the wall and timber of his house (Zech. 5:4).

(17) Sin is a foolish thing. What greater foolishness is there, than to gratify an enemy! Sin gratifies Satan. When lust or anger burn in the soul—Satan warms himself at the fire! Men's sins feast the devil. Samson was called out to amuse the Philistines (Judg. 16:25). Likewise the sinner amuses the devil! Nothing more satisfies him—than to see men sin. How he laughs to see them hazarding their souls for the world, as if one would trade diamonds for straws; or would fish for gudgeons with golden hooks! Every wicked man shall be indicted as a fool, at the day of judgment. "But God said to him—You fool! This very night your soul will be demanded from you. Then who will get what you have prepared for yourself?" Luke 12:20

(18) There is cruelty in every sin. With every sin you commit—you give a stab to your soul. While you are kind to sin—you are cruel to yourself, like the lunatic man in the Gospel who would cry out and cut himself with stones (Mark 5:5). The sinner is like the jailer—who drew a sword to kill himself (Acts 16:27). The soul may cry out, "I am being murdered!" Naturalists say the hawk chooses to drink blood, rather than water. So sin drinks the blood of souls.

(19) Sin is a spiritual death. "Dead in trespasses and sins" (Eph. 2:1). The life of sin—is the death of the soul. A dead man has no sense. So an unregenerate person has no sense of God. "Having lost all sensitivity, they have given themselves over to sensuality so as to indulge in every kind of impurity, with a continual lust for more." (Eph. 4:19). Try to persuade him to mind his salvation. To what purpose do you make orations to a dead man? Go to reprove him for vice? To what purpose do you strike a dead man?

He who is dead has no taste. Set a banquet before him, and he does not relish it. Likewise a sinner tastes no sweetness in Christ, or in precious Scripture promises. They are but as cordials in a dead man's mouth!

The dead putrefy; and if Martha said of Lazarus, "by now the smell will be terrible because he has been dead for four days" (John 11:39). How much more may we say of a wicked man, who has been dead in sin for thirty or forty years, "by now the smell will be terrible!"

(20) Sin without repentance, will bring to final damnation. As the rose perishes by the canker which breed in itself—so do men perish by the corruptions which breed in their souls. What was once said to the Grecians of the Trojan horse, "This engine is made to be the destruction of your city!" the same may be said to every impenitent person, "This engine of sin will be the destruction of your soul!" Sin's last scene is always tragic. Diagoras Florentinus would drink poison in a frolic—but it cost him his life. Men drink the poison of sin in a merriment—but it costs them their souls! "The wages of sin is death" (Romans 6:23 ). What Solomon said of wine may also be said of sin: at first "it sparkles in the cup, when it goes down smoothly. In the end it bites like a poisonous serpent; it stings like a viper!" (Proverbs 23:31-32). Christ tell us of the worm and the fire (Mark 9:48).

Sin is like oil, and God's wrath is like fire. As long as the damned continue sinning, so the fire will continue scorching! "Who of us can dwell with everlasting burnings?" (Isaiah 33:14). "They cursed the God of heaven for their pains and sores. But they refused to repent of all their evil deeds!" (Revelation 16:11)

But men question the truth of this and are like impious Devonax who, being threatened with hell for his villainies, mocked at it and said, "I will believe there is a hell when I come there, and not before!" We cannot make hell enter into men—until they enter into hell.

Thus we have seen the deadly evil in sin which, seriously considered, may make us repent and turn to God. If, for all this, men will persist in sin and are resolved upon a voyage to hell—who can hinder their damnation? They have been told what a soul-damning rock sin is—but if they will voluntarily run upon it and damn themselves—their blood is upon their own head!

B. The second serious consideration to work repentance, is to consider the MERCIES of God. A stone is soonest broken upon a soft pillow, and a heart of stone is soonest broken upon the soft pillow of God's mercies. "The goodness of God leads you to repentance" (Romans 2:4). The clemency of a prince sooner causes relenting in a malefactor. While God has been storming others by his judgments—he has been wooing you by his mercies.

(1) What preventative mercies have we had? What troubles have been prevented, what fears blown over? When our foot has been slipping, God's mercy has held us up! (Psalm 94:18). His mercy has always been a screen between us and danger. When enemies like lions have risen up against us to devour us—free grace has snatched us out of the mouth of these lions! In the deepest waves the arm of mercy has upheld us—and has kept our head above water. And will not all of God's preventative mercies lead us to repentance?

(2) What positive mercies have we had!

Firstly, in supplying mercy. God has been a bountiful benefactor, "the God who fed me all my life long unto this day" (Gen. 48:15). What man will spread a table for his enemy? We have been enemies—yet God has fed us! He has given us the horn of oil. He has made the honeycomb of mercy drop on us. God has been as kind to us—as if we had been his best servants. And will not this supplying mercy lead us to repentance?

Secondly, in delivering mercy. When we have been at the gates of the grave, God has miraculously preserved our lives. He has turned the shadow of death into morning, and has put a song of deliverance into our mouth. And will not delivering mercy lead us to repentance?

The Lord has labored to break our hearts with his mercies. In Judges, chapter 2, we read that when the angel had preached a sermon of mercy, "the people wept loudly." If anything will move tears, it should be the mercy of God. He is an obstinate sinner indeed—whom these great cable-ropes of God's mercy will not draw to repentance!

C. The third serious consideration to work repentance, is to consider God's AFFLICTIVE providences. God has sent us in recent years to the school of affliction. He has twisted his judgments together. He has made good upon us, those two threatenings, "I will be to Ephraim as a moth" (Hos. 5:12). Has not God been so to England in the decay of trading? And "I will be unto Ephraim as a lion" (Hos. 5:14) has he not been so to England in the devouring plague? All this while God waited for our repentance. But we went on in sin: "I hearkened and heard—but no man repented of his wickedness, saying, What have I done?" (Jer. 8:6).

And of late, God has been whipping us with a fiery rod in those tremendous flames of the great fire of London—which is emblematic of the great conflagration at the last day when "the elements shall melt with fervent heat" (2 Pet. 3:10). When Joab's grain was on fire—then he went running to Absalom (2 Sam. 14:31). God has set our houses on fire—that we may run to him in repentance. "The Lord's voice cries unto the city: "Hear the rod—and him who has appointed it!" (Mic. 6:9). This is the language of the rod—that we should humble ourselves under God's mighty hand and "break off our sins by righteousness" (Dan. 4:27). Manasseh's affliction ushered in repentance (2 Chron. 33:12).

God uses affliction, as the proper medicine for carnal security. "Their mother has played the harlot" (Hos. 2:5), by idolatry. What course now will God take with her? "Therefore I will hedge up your way with thorns" (Hos. 2:6). This is God's method, to set a thorn-hedge of affliction in the way. Thus to a proud man—contempt is a thorn. To a lustful man—sickness is a thorn, both to stop him in his sin and to goad him forward in repentance. The Lord teaches his people as Gideon did the men of Succoth: "Gideon taught them a lesson, punishing them with thorns and briers from the wilderness" (Judg. 8:16). Here was a sharp lesson. Likewise God has of late been teaching us humiliation, by thorny providences. He has torn our golden fleece from us; he has brought our houses low—that he might bring our hearts low. When shall we dissolve into tears—if not now?

God's judgments are so proper a means to work repentance that the Lord wonders at it, and makes it his complaint that his severity did not break men off from their sins: "I kept the rain from falling when you needed it the most, ruining all your crops." (Amos 4:7). "I struck your farms and vineyards with blight and mildew. Locusts devoured all your fig and olive trees." (Amos 4:9). "I sent plagues against you like the plagues I sent against Egypt long ago. I killed your young men in war and slaughtered all your horses. The stench of death filled the air!" (Amos 4:10). But still this is the theme of God's complaint, "Yet you have not returned to me!"

The Lord proceeds gradually in his judgments. First he sends a lesser trial—and if that will not do, then a greater one. He sends upon one a gentle illness to begin with—and afterwards a burning fever. He sends upon another a loss at sea—then the loss of a child—then a loss of a husband. Thus by degrees he tries to bring men to repentance.

Sometimes God makes his judgments go in circuit—from family to family. The cup of affliction has gone round the nation; all have tasted it. And if we repent not now, we stand in contempt of God, and by implication we bid God do his worst! Such an epitome of wickedness, will hardly be pardoned. "The Lord, the Lord Almighty, called you to weep and mourn. He told you to shave your heads in sorrow for your sins and to wear clothes of sackcloth to show your remorse. But instead, you dance and play; you feast on meat, and drink wine. 'Let's eat, drink, and be merry,' you say. The Lord Almighty has revealed to me that this sin will never be forgiven you until the day you die! That is the judgment of the Lord, the Lord Almighty!" (Isaiah 22:12-14). That is, this sin shall not be expiated by sacrifice.

If the Romans severely punished a young man who in a time of public calamity was seen sporting—of how much sorer punishment shall they be thought worthy, who strengthen themselves in wickedness and laugh in the very face of God's judgments! The heathen mariners in a storm repented (Jon 1:14). Not to repent now and throw our sins overboard is to be worse than heathens.

D. The fourth serious consideration to work repentance, is to consider how much we shall have to answer for at last—if we do not repent. How many prayers, counsels, and admonitions will be put upon the account book. Every sermon will come in as an indictment. As for such as have truly repented, Christ will answer for them. His blood will wash away their sins. The mantle of free grace will cover them. "In those days, search will be made for Israel's guilt—but there will be none; and for the sins of Judah—but none will be found, for I will forgive the remnant I spare" (Jer. 50:20). Those who have judged themselves in the lower court of conscience shall be acquitted in the High Court of heaven. But if we do not repent—our sins must be all accounted for at the last day, and we must answer for them in our own persons, with no counsel allowed to plead for us.

O impenitent sinner, think with yourself now, how you will be able to look your infallible Judge in the face! You have a damned cause to plead and will be sure to be damned on the day of judgment! "What could I do when God stands up to judge? How should I answer Him when He calls me to account?" (Job 31:14). Therefore, either repent now, or else provide your answers and see what defense you can make for yourselves when you come before God's dread tribunal. When he calls you to account—how will you answer him!

II. The second means to repentance, is a PRUDENT COMPARISON.

Compare penitent and impenitent conditions together—and see the difference. Spread them before your eyes and by the light of the Word—see the impenitent condition as most deplorable—and the penitent as most comfortable. How sad was it with the prodigal before he returned to his father! He had spent all; he had sinned himself into beggary, and had nothing left but a few husks! He was fellow inhabitant with the swine! But when he came home to his father, nothing was thought too good for him. The robe was brought forth to cover him, the ring to adorn him, and the fatted calf to feast him. If the sinner continues in his impenitency, then farewell Christ and mercy and heaven! But if he repents, then presently he has a heaven within him. Then Christ is his, then all is peace. He may sing a song to his soul and say, "soul, you have enough stored away for years to come. Eat, drink, and be merry!" (Luke 12:19).

Upon our turning to God, we have more restored to us in Christ—than ever was lost in Adam. God says to the repenting soul, "I will clothe you with the robe of righteousness; I will enrich you with the jewels and graces of my Spirit. I will bestow my love upon you! I will give you a kingdom! Son, all I have is yours!"

O my friends, do but compare your estate before repentance and after repentance together. Before your repenting, there were nothing but clouds and storms to be seen—clouds in God's face and storms in conscience. But after repenting how is the weather altered! What sunshine above! What serene calmness within! A Christian's soul is like the hill Olympus—all light and clear, and no winds blowing!

III. A third means conducive to repentance, is a SETTLED DETERMINATION to leave sin. Not a faint wish—but a resolved vow. "I have sworn that I will keep your righteous judgments" (Psalm 119:106). "All the delights and artifices of sin, shall not make me break my vow!" There must be no hesitation, no consulting with flesh and blood, "Had I best leave my sin—or not?" But as Ephraim, "What have I to do any more with idols!" (Hos:14:8). I will be deceived no more by my sins! I will no longer be fooled by Satan! This day I will put a bill of divorce into the hands of my lusts! Until we come to this settled resolution, sin will gain ground of us—and we shall never be able to shake off this viper! It is no wonder that he who is not resolved to be an enemy of sin—is conquered by it.

This resolution must be built upon the strength of Christ more than our own. It must be a humble resolution. As David, when he went against Goliath put off his presumptuous self-confidence, as well as his armor, "I come to you in the name of the Lord" (1 Sam. 17:45) so we must go out against our Goliath lusts—in the strength of Christ! Being conscious of our own inability to leave sin, let us get Christ to be bound with us, and engage his strength for the mortifying of corruption!

IV. The fourth means conducive to repentance, is earnest PRAYER. The heathens laid one of their hands on the plough—and the other they lifted up to Ceres, the goddess of corn. So when we have used the means, let us look up to God for a blessing. Pray to him for a repenting heart: "You, Lord, who bid me repent—give me grace to repent". Pray that our hearts may be holy stills, dropping tears. Beg of Christ to give to us such a look of love as he did to Peter, which made him go out and weep bitterly. Implore the help of God's Spirit. It is the Spirit's smiting on the rock of our hearts—which makes the waters gush out! "He causes his wind to blow—and the waters to flow" (Psalm 147:18). When the wind of God's Spirit blows—then the water of tears will flow.

There is good reason we should go to God for repentance:

(1) Because repentance is God's gift: "God has granted even the Gentiles, repentance unto life." (Acts 11:18). The Arminians hold that it is in our power to repent. True—we can harden our hearts—but we cannot soften them. This crown of freewill has fallen from our head! Nay, there is in us not only impotency—but obstinacy! (Acts 7:51). Therefore beg of God a repentant spirit. He alone can make the stony to heart bleed! His is a word of creative power.

(2) We must have recourse to God for blessing because he has promised to bestow it. "I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols. I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh." (Ezekiel 36:25-26). I will soften your adamant hearts—in my Son's blood! Show God his hand and seal.

Here is another gracious promise: "They shall return unto me with their whole heart" (Jer. 24:7). Turn this promise into a prayer: "Lord, give me grace to return unto you with my whole heart!"

V. The fifth means conducive to repentance, is endeavor after clearer discoveries of GOD. "I had heard about you before, but now I have seen you with my own eyes! Therefore I abhor myself, and repent in dust and ashes!" (Job 42:5 6). Job, having surveyed God's glory and purity—as a humble penitent, he abhorred himself. By looking into the clear looking-glass of God's holiness—we see our own blemishes and so learn to bewail them.

VI. Lastly, we should labor for FAITH. But what is faith to repentance? Faith breeds union with Christ, and there can be no separation from sin, until there is union with Christ. The eye of faith looks on God's mercy—and that thaws the frozen heart! Faith carries us to Christ's blood, and that blood mollifies the hard heart! Faith persuades of the love of God, and that love sets us a-weeping!

Thus I have laid down the means or helps to repentance. What remains now—but that we set upon the work. And let us be in earnest—not as actors, but as warriors. I will conclude all, with the words of the psalmist: "He who goes out weeping—will return with songs of joy!" (Psalm 126:6).

The Mischief of Sin

by Thomas Watson

Preface

Sin Brings a Person Low

The Desperateness of Sinners

The Last and Great Change

The Furnace Heated Hotter!

Christian Reader,
The excess of impiety which has broken down the banks of common civility and modesty, at first led my thoughts to these ensuing subjects. The spirits of men are leavened with atheism—and their lives are stained with debauchery. I do not know what to call them but baptized heathens. I am sure the floods of sin are risen, even to a deluge. There is a generation among us of whom I may say, that they militate against religion. They are so exceedingly profane that they esteem the Bible to be a fable—and would jeer all holiness out of the world! The "prince of the power of the air" now works in the children of disobedience, Ephesians 2:2.

In our Savior's time, many men's bodies were possessed with demons. But now, people's souls are possessed. One is possessed with a blasphemous devil, another with a spiteful devil, another with a drunken devil. This is one great sign of the approach of the last day: "iniquity shall abound," Matthew 24:12. Men's lusts have grown fierce and insatiable and, like vipers, lie sucking them! But Oh, how dire and tremendous will the effects of sin be!

"They were brought low for their iniquity." Sin is such a trade, that whoever follows is sure to go bankrupt. What did Achan get by his wedge of gold? It was a wedge to cleave asunder his soul from God! What did Judas get by his treason? He purchased a halter! What did King Ahaz get by worshiping the gods of Damascus? They were the ruin of him and all Israel, 2 Chronicles 28:23. Sin is first pleasant—and then tragic! I may fitly apply those words of Solomon to sin, Proverbs 7:26. "She has cast down many wounded." Oh, what a harvest of souls is the devil likely to have! Isaiah 5:14, "Hell has enlarged itself." It is greedy to make room for its guests. It is a matter of grief, to think that the dragon should have so many followers—and the Lamb so few!

Cyprian brings in the devil insulting Christ thus: "As for my followers, I never died for them as Christ has died for His. I never promised them as great a reward as Christ has done to His; yet I have greater numbers than He—and my followers venture more for me than His do for Him!"

Some sin out of ignorance—but even the blind can find the way to hell. But most sin out of choice. They know the forbidden dish—but they lust after it, though in the day they eat thereof—they shall surely die!

My design in this small treatise is to give check to sinners—and sound a pious retreat in their ears, to make them return from the hot pursuit of their impieties. If notwithstanding all my admonitions, they will run counter to the Word of God—and prostitute themselves to their sordid lusts, they are soul-suicides—and their blood will be upon their own head! God will say to them in anger, "If you die, you die. If you are killed, you are killed." Zechariah 11:9

I have, at the request of some friends, made this discourse public. I acknowledge it is not inflated with rhetorical huffing and puffing, embellished with flowers of eloquence. Paul's preaching was "not with enticing words of wisdom—but in the demonstration of the Spirit and power," 1 Corinthians 2:4. Plainness is ever best in beating down sin! When a wound festers, it is fitter to lance it—than to cover it with silk.

Reader, that God will bless these few meditations to you—and make them operative upon your heart, is the prayer of him who is your friend—and studious of your eternal welfare,
Thomas Watson

Sin Brings a Person Low

"And were brought low for their iniquity." Psalm 106:43

If the Scripture is a spiritual garden, as Chrysostom said, the book of Psalms is a choice knoll in this garden, set with fragrant flowers. Luther called the Psalms, "a little Bible". The Psalms make sweeter music, than ever David's harp did. They are calculated for every Christian's condition—and may serve either for illumination or consolation.

In this Psalm, David sets down the SINS of the people of God.

First, their sins in general. Verse 6, "We have sinned with our fathers." The examples of fathers are not always to be urged. Shall we not be wiser than our fathers? Fathers may err. Sometimes, it is better for a son to take his land from his father—than take his religion from his father, 2 Chronicles 29:6.

Second, David makes a particular enumeration of their sins.

1. Their forgetfulness of God. Verse 13, "They soon forgot His works." Or, as it is in the original—they made haste to forget his works. The Lord wrought a famous miracle for them, verse 11. He drowned Israel's enemies—and Israel drowned His mercies. Our sins and God's kindnesses, are apt quickly to slip out of our memory. We deal with God's mercies as with flowers. When they are fresh, we smell them and put them in our bosom. But within awhile, we throw them away and mind them no more. They made haste to forget His works.

2. Their inordinate lusting. Verse 14, "They lusted exceedingly in the wilderness." They were weary of the provision which God sent them miraculously from heaven. They grew dainty. They wept for quails. They were not content that God should supply their needs—but they would have Him satisfy their lusts also. God let them have their requests. They had quails—but in anger. "He sent leanness to their souls." In other words, He sent a plague whereby they pined and consumed away.

3. Their idolatry. Verse 19, "They made a calf in Horeb." They framed for themselves a god of gold and worshiped it. The Scripture calls idols "a shame," Hosea 9:10. For this, God disclaimed them from being His people. Exodus 32:2, "Your people have corrupted themselves." Formerly God called them His people—but now He does not say to Moses "My people," but "your people."

4. Their infidelity. Verse 24, "They did not believe His Word—but murmured." They did not think that God would subdue their enemies and bring them into that pleasant land which flowed with milk and honey. And this unbelief broke forth into murmuring. They wished

they had made their graves in Egypt, Exodus 16:3. When men begin to distrust God's promise—then they quarrel at His Providence. When faith grows low—murmuring grow high. For these things, God stretched out His hand against them, as it is in the text, "And they were brought low for iniquity."

The words branch themselves into two parts.

1. Israel's misery. "They were brought low." Some expositors translate it, "They waxed lean." The Hebrew and Septuagint render it, "They were humbled."

2. The procuring cause of it, "for their iniquity."

Doctrine. The proposition resulting from the text—is that sin brings a person low. Psalm 147:6, "The wicked, He casts down to the ground." Jeptha said to his daughter when she met them with timbrel and dancing, Judges 11:35, "Alas my daughter, you have brought me very low." So a man may say to his sin, "Alas, my sin—you have brought me very low!"

Sin is the great leveler. It brings a family low. It cuts off the pillars of the family. 1 Samuel 2:29, "Why do you scorn my sacrifices and offerings?" Verse 31, "I will put an end to your family, so it will no longer serve as my priests. All the members of your family will die before their time. None will live to a ripe old age." Which threatening God made good when He cut off Eli's two sons and took the other sons from the priesthood.

Sin brings a kingdom low. 1 Samuel 15:19, "Why did not you obey the voice of the Lord—but did evil in His sight?" Verse 28, "The Lord has torn the kingdom of Israel from you this day!"

Sin breaks the foundation of church and state. Hosea 13:1, "When Ephraim spoke, men trembled; he was exalted in Israel. But he became guilty of Baal worship and died." The tribe of Ephraim carried a majesty with it and was superior to the ten tribes. When Ephraim spoke, he struck an awe and terror into others—but when he became guilty of Baal worship—he died. When once he fell from God by idolatry, he degraded himself of his honor. His strength and glory came to nothing. Now every puny adversary insulted him, as the timid rabbit will tread upon a dead lion.

Among the many threatenings against sin, is Deuteronomy 28:43, "You shall sink lower and lower." And in the text this threatening is exemplified and made good, "They were brought low for their iniquity." That I may amplify and illustrate the proposition, I shall show:

How many ways sin brings a man low.

Why sin must bring a man low.

II. WAYS which sin brings a man low

1. Sin brings a man low—in God's esteem. The sinner sets a high price upon himself, Proverbs 26:16—but God has low thoughts of him—and looks upon him with a despicable eye. Daniel 11:21, "The next to come to power will be a despicable man." Who was this spoken of? It was Antiochus Epiphanes. He was a king, and his name signifies "illustrious," and by some he was worshiped. Yet in God's account he was a despicable person. The Psalmist speaking of the wicked says, "All alike have become corrupt," Psalm 14:3. In the Hebrew, it is "they are become stinking."

That you may see how low a sinner is fallen in God's account, the Lord compares him to dross, Psalm 119:119; to chaff, Psalm 1:4; to a pot boiling with scum, Ezekiel 24:6; to a dog, 2 Peter 2:22, which under the Law was unclean; to a serpent, Matthew 23:33, which is a cursed creature. Nay, he is worse than a serpent, for the poison of a serpent is what God has put into it—but a wicked man has that which the devil has put into him! Acts 5:3, "Why has Satan filled your heart?"

A sinner has a high opinion of himself. But if he knew how loathsome and disfigured he was in God's eye—he would abhor himself in the dust!

2. Sin brings a man low in his intellectual parts. Sin has ruined the rational part. Darkness is upon the face of this deep. Since the Fall, the lamp of reason burns dim. 1 Corinthians 13:9, "We know but in part." There are many knots in nature, which are not easy to untie. Why should the Nile overflow in summer when, by the course of nature, waters are lowest? Why should the loadstone rather draw iron than gold—which is a more noble metal? "Where is the path to the origin of light? Where is the home of the east wind? Who created a channel for the torrents of rain? Who laid out the path for the lightning?" Job 38:24-25. "How do the bones grow in the womb?" Ecclesiastes 11:5. Many of these are mysteries which we do not understand. The key of knowledge is lost in the tree of knowledge.

We are especially enveloped with ignorance in sacred matters. "The sword is upon our right eye," Zachariah 11:16. What a little of the sea will a nutshell hold? How little of God will our intellect contain? Job 11:7, "Can you find out the Almighty unto perfection?" Who can fully unriddle the mystery of the Trinity or fathom the mystery of the the divine and human natures of Christ? And alas, as to the plan of salvation, and heart-transforming knowledge—we are totally blinded—until God's Spirit lights our lamp! 1 Corinthians 2:14.

3. Sin brings a man low in affliction. That is the meaning of Psalm 107:39, "They were brought low for their iniquity." Adam's sin brought him low; it banished him out of paradise. 2 Chronicles 28:18, "In those days, God cut Israel short." Sin makes God cut a people short in their spiritual and civil liberties. Sin is the womb of sorrow—and the grave of comfort! Sin turns the body into a hospital. It causes fevers, ulcers, and cancers.

Sin buries the name, melts the estate, pulls away near relations like limbs from our body. Sin is the trojan horse out of which a whole troop of afflictions comes. Sin drowned the old world—and burnt Sodom. Sin made Zion sit in Babylon. Lamentations 1:8, "Jerusalem bath grievously sinned, therefore she is removed." Sin shut up God's affections. Lamentations 2:21, "You have killed and not pitied." Israel sinned and did not repent—and God killed and did not pity. Sin is the great humbler. Did not David's sin bring him low? Psalm 38:3, "There is no rest in my bones because of my sin." Did not Manasseh's sin bring him low? It changed his royal crown into fetters, 2 Chronicles 33:11. For sin, God turned great King Nebuchadnezzar into an animal, "He ate grass like a cow—and he was drenched with the dew of heaven. He lived this way until his hair was as long as eagles' feathers and his nails were like birds' claws!" Daniel 4:33.

Sin is like the Egyptian reed—too feeble to support us—but sharp enough to wound us. Jeremiah 2:16, "Egyptians have utterly destroyed Israel's glory and power." The Egyptians were not a warlike but a womanish people, imbecilic and weak, yet these were too hard for Israel and made a spoil of her. Verse 17: "Have you not brought this on yourselves by forsaking the Lord your God?" Is it not your sin, which has brought you low?

Nay, sin not only brings us low—but it embitters affliction. Sin puts teeth into the affliction. Guilt makes affliction heavy. A little water is heavy in a lead vessel—and a little affliction is heavy in a guilty conscience.

4. Sin brings one low in melancholy. This is a black humor seated chiefly in the mind. Some have dreadful and dismal forebodings. Melancholy clothes the mind in sable. It puts a Christian out of tune, so that he is not fit for prayer or praise. Lute strings will not sound when wet, nor can one under the power of melancholy make melody in his heart to the Lord, Ephesians 5:19. When the mind is troubled, it is unfit to go about work.

Melancholy disturbs reason—and weakens faith. Satan works much on this temper. It is the bath of the devil. He bathes himself with delight in such a person. Through the black spectacles of melancholy, everything appears black. When a Christian looks upon sin, he says, "This Leviathan will devour me!" When lie looks upon ordinances, these will serve to increase his guilt. When he looks upon affliction, his gulf will swallow him up! Melancholy creates fears in the mind. It excites jealousies and imprisons. I may allude to Psalm 53:5, "They were overwhelmed with dread, where there was nothing to dread."

5. Sin brings a man low in spiritual plagues. It brings many a one to a seared conscience—and to spiritual lethargy. Isaiah 29:10: "The Lord has poured out upon you the spirit of a deep sleep—and has closed your eyes." Men are brought low indeed when the sound of Aaron's bell will not awaken them. No sermon will stir them. They are like the blacksmith's dog—which can lie and fast sleep near the anvil when all the sparks fly about. Conscience is in a lethargy. Once a man's speech is gone and his feeling lost—he draws on apace to death. So when the checks of conscience cease and a man is sensible neither of sin nor wrath—you may ring out the death bell. He is past hope of recovery. Thus some are brought low, even to a reprobate sense. This is the threshold of damnation.

6. Sin brings a man low in temptation. Paul began to be proud—and he had a messenger of Satan to buffet him, 2 Corinthians 12:7. Some think it was a visible apparition of Satan tempting him to sin. Others, that the devil was now assaulting Paul's faith, making him believe he was a hypocrite. Satan laid the bomb of temptation—to blow up the fort of his grace! And this temptation was so sore that he called it "a thorn in the flesh." It put him to much anguish. Such temptations, the godly often fall into. They are tempted to question the truth of the promises—or the truth of their own graces. Sometimes they are tempted to blasphemy, sometimes to self-murder. Thus, they are brought low; they are almost gone and ready to give consent. The devil nibbles at their heel—but God wards off the blow from their head.

7. Sin brings one low in desertion. This is a deep abyss indeed. Psalm 88:6, "You have laid me in the lowest pit." Desertion is a short hell. Song of Solomon 5:6, "My beloved has withdrawn himself and was gone." Christ knocked—but the spouse was loath to rise off her bed of sloth and open to Him immediately. When the devil finds a person sleeping—he enters. But when Christ finds him sleeping—He is gone. And if this Sun of righteousness withdraws His golden beams from the soul, darkness follows.

Desertion is the arrow of God shot into the soul. Job 6:4, "For the Almighty has struck me down with his arrows. He has sent his poisoned arrows deep within my spirit. All God's terrors are arrayed against me." The Scythians, in their wars, used to dip their arrows in the gall of asps that their venomous poison might torture the enemy all the more. So the Lord shot His poisoned arrows of desertion at Job, under the wounds whereof his spirit lay bleeding.

God is called a light and a fire in Scripture. The deserted soul feels the fire—but does not see the light. So dreadful is this that the most tormenting pains—are but a pleasure, compared to it. All the delights under the sun, will administer no comfort in this condition. Worldly things can no more relieve a troubled mind—than a silk stocking can ease a broken leg. Psalm 88:15, "I have suffered your terrors and am in despair." Luther, in desertion, was close to dying. "He had no color seen in his face, nor was heard to speak—but his body seemed dead," as one wrote in a letter to Melancthon.

8. Sin brings many low in despair. This is a gulf which none but reprobates fall into. Jeremiah 18:11, "You said, there is no hope." Despair is a devouring of salvation. It is a millstone tied about the soul—which sinks it in perdition. Despair looks on God not as a Father—but as a judge. It refuses the remedy. Other sins need Christ; despair rejects Him. It closes the orifice of Christ's wounds—so that no blood will come out to heal. This is the voice of despair, "My sin is greater than the mercy of God can pardon!" It makes the wound broader than the plaster.

Despair is a God-affronting sin. It is sacrilege; it robs God of His crown jewels—His power, goodness, and truth. How Satan triumphs to see the honor of God's attributes laid in the dust, by despair! Despair casts away the anchor of hope—and then the soul must sink. What will a ship do in a storm without an anchor? Despair locks men up in impenitency. I have read of one Hubertus who died despairing. He made his will after this manner, "I yield my goods to the King, my body to the grave, my soul to the devil." Isaiah 38:18, "They that go down into the pit, cannot hope for Your truth." They who go down into this pit of despair cannot hope for the truth of God's promise. And this despair grows at last, into horror and raving.

9. Without repentance, sin brings a man into the bottomless pit—and then he is brought low indeed! Sin draws hell at its heels. Psalm 9:7, "The wicked shall be turned into hell." Not to speak of the punishment of loss, which divines think is the worst part of hell: the being separated from the beatific sight of God, "in whose presence is fullness of joy," Psalm 16:11. The punishment of sense is bad enough. The wrath will come upon sinners to the uttermost, 1 Thessalonians 2:16.

If when God's anger is kindled but a little—and a spark of it flies into a man's conscience in this life, it is so terrible—what will it be when He stirs up all His wrath? Psalm 78:38. How sad was it with the infidel Spira, when he only sipped of the cup of wrath. He became a madman. His flesh wasted away—and he became a terror to himself. What is it then to lie steeping in hell?

Some may ask, "where is hell?" But as Chrysostom said, "Let us not be inquisitive where it is—but rather let our care be to escape it." But, to satisfy curiosity, hell is some infernal place. It lies low. Proverbs 15:24: "Hell beneath."

The PLURALITY of hell torments. In bodily sickness, it is seldom that more than one disease at a time, troubles the patient. But in hell, there is a diversity of torments. There is:

1. Darkness, Jude 13. Hell is a dark region.

2. There are bonds and chains, 2 Peter 2:4. God has golden cords, which are His precepts tying men to duty. But He also has iron chains, which are partly His decree in ordaining men to destruction; and partly His power in bridling and chaining them up under wrath. The binding of the wicked in chains, notes that the damned in hell cannot move from place to place, which might perhaps a little alleviate and abate their misery; but they shall be tied to the stake never to stir. The wicked could go from one sin to another—but in hell they shall not move from one place to another.

3. The worm which never dies, Mark 9:44. This is a self-accusing conscience, which is so torturing, as if a worm full of poison were gnawing at a man's heart! Such as would not hear the voice of conscience—shall be made to feel the worm of conscience!

The SEVERITY of hell torments. It is expressed by a lake of fire, Revelation 20:15. Fire is the most torturing element.

Nebuchadnezzar's fiery furnace was but a painted fire—compared to hell-fire! It is called a "prepared fire," Matthew 25:41, as if God had been sitting down to devise some exquisite torment. Dives cried out, "O I am tormented in this flame!" Luke 16:24.

1. The torments of hell shall be in every part of body and soul. The BODY shall be tormented. That body which was so tender and delicate, that it could not bear heat or cold—shall suffer in every part! The eyes shall be tormented with sights of devils, the ears with the hideous shrieks of the damned. The tongue that was fired with passion, shall now have fire enough! Luke 16:24: "Send Lazarus, that he may dip the tip of his finger in water and cool my tongue!"

All the powers of the SOUL shall be tormented. The mind will comprehend divine displeasure. The memory will remember what mercies have been abused, what means of grace have been slighted—and what a heaven is forfeited! The conscience shall be tormented with self-accusations. The sinner shall arraign himself for stifling and resisting the motions of the blessed Spirit.

The wicked shall not only be forced to behold the devil—but shall be shut up in the den with this roaring lion—and he shall spit fire in their faces!

The wicked shall hear the language of hell. Revelation 16:9: "Men were scorched with heat—and blasphemed the name of God." To hear reprobates cursing God and have one's ears chained to their oaths and blasphemies—what a hell will this be!

2. The torments of hell have no end put to them. Origen falsely imagined a fiery stream in which the souls of sinful men, yes, devils and all, were to be purged—and then pass into heaven. But the Scripture asserts that whoever is not purged from sin by Christ's blood (1 John 1:7) is to lie under the torrid zone of God's wrath to all eternity! Revelation 14:11, "The smoke of their torment ascends up forever and ever!" The word "forever" burns hotter than the fire! At death, all our worldly sorrows die—but the torments of hell are as long-lived as eternity! Revelation 9:6, "They shall seek death—and shall not find it." Always dying—but never dead. Here on earth, the wicked thought a prayer was long, a church service long, Amos 8:5—but how long will it be to lie in hell forever!

3. The pains of hell are without intermission. If a man is in pain, yet while he is asleep he does not feel it. There is no sleep in hell. What would the damned give for one hour's sleep? Revelation 4:8. "They have no rest, day nor night." In outward pain, there is some abatement. The burning fit is sometimes off and the patient is more at ease than he was. But the damned soul never says, "I have some ease." Those infernal pains are always acute and sharp; there is no drop of water to cool the tongue, in the agony of this fire!

4. In hell, the wicked shall see the godly advanced to a kingdom—and themselves bound up to eternal misery! Luke 13:28, "Then shall be weeping and gnashing of teeth, when you shall see Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of God—and you yourselves thrust out!" When sinners shall see those whom they hated and scorned—set at Christ's right hand and crowned with glory—and themselves cast out to the devils; nay, when the ungodly shall see those whom they abused and persecuted sit as their judges—and join with Christ in condemning them. How will this aggravate the misery of this hellish crew—and make them gnash their teeth for envy? 1 Corinthians 6:2, "Do you not know that the saints will judge the world?"

5. In hell, the wicked shall have none to sympathize with them. It is some comfort to have friends condole us in our sufferings—but the damned have none to compassionate them. God's mercy will not pity them. God's mercy abused—turns to fury. God the Father will not pity them; He will laugh at them. Proverbs 1:26, "I will laugh at your calamity!" Is not this sad, for a damned soul to lie roaring in flames and have God sit and laugh at him! Jesus Christ will not pity the wicked. They slighted His blood—and now His blood cries against them! The angels will not pity them. It is a desirable sight to men, to see God's justice glorified. The saints in heaven will not pity them. They were continually persecuted by them—and "The righteous will be glad when they are avenged!" Psalm 58:10.

Nay, such as were their nearest relations on earth, will not pity them. The father will not pity his child in hell; nor will the wife pity her husband. The reason is, because the glorified saints have their wills made perfectly subject to God's will—and when they see His will is done—they rejoice, though it is in the damning of their near relations.

Does not sin, then, bring men low—when it brings them to hell! Ezekiel 32:27, "They are gone down to hell." Thus I have shown you how many ways sin brings one low.

III. WHY sin must bring a man low

1. Because sin is a disease—and that brings low. Take the healthiest constitution, the most robust complexion, yet, if cancer gets into it, it brings the body low. The beauty withers. The silver cord begins to be loosed. So it is in spiritual things. The soul which was once of an orient brightness, the mind angelified, the will crowned with liberty, the affections as so many seraphims burning in love to God—yet by sin, it has become diseased, Isaiah 1:6—and this disease brings it low. The soul has fallen from its pristine dignity. It has lost its noble and sublime operations—and lies exposed to the second death.

2. Sin must bring a man low, because the sinner enters into war with God. He tramples upon God's law and crosses His will. If God is of one mind, the sinner will be of another. He does all he can to spite God, Jeremiah 44:16, "We will not listen to your messages from the Lord! We will do whatever we want. We will burn incense to the Queen of Heaven and sacrifice to her just as much as we like!"

The same Hebrew word for sin, signifies rebellion. Now, can the Lord endure to be thus saucily confronted by proud dust? God will never let his own creature rise up in arms against Him. He will pull down the sinner's plumes—and bring him low! God is called El Elim, the mighty of mighties. When the angel wrestled with Jacob, he touched only the hollow of his thigh, Genesis 32:25. But when God wrestles with a sinner, He will tear them apart, "Like a bear robbed of her cubs, I will attack them and rip them open. Like a lion I will devour them; a wild animal will tear them apart!" Hosea 13:8. The Apostle said, "It is a fearful thing to fall into the hands of the living God!" Hebrews 10:31. It is good to fall into God's hands, when He is a friend—but it is dreadful falling into His hands, when He is an enemy.

3. Sin must bring a man low because the sinner labors to do what he can to bring God low. He has low thoughts of God. He slights His sovereignty, questions His truth, looks upon all God's promises as a forged deed. The sinner, therefore, is said to despise God, Numbers 11:20.

Again, the sinner lessens God and brings Him low in the thoughts of others. Ezekiel 8:12, "Have you seen what the leaders of Israel are doing with their idols in dark rooms? They are saying, The Lord doesn't see us; He has deserted our land!" Do but secure yourselves from man's eye—and as for God's taking notice of sin—you need not trouble yourselves. "The Lord doesn't see us; He has deserted our land!" Zephaniah 1:12, "I will search with lanterns in Jerusalem's darkest corners to find and punish those who sit contented in their sins, indifferent to the Lord, thinking he will do nothing at all to them." That is—you need not fear punishment.

Malachi 2:17, "You say—Everyone who does evil is good in the Lord’s sight—and He is pleased with them. Where is the God of justice?" Here they blemish God's sanctity. That is, "God is not so holy—but He bears as much favor to the wicked as to the good." "Where is the God of justice?" Here they tax His justice. It is as if they had said, "God does not order things rightly. He does not weigh matters impartially in an equal balance." "Where is the God of justice?" Thus a sinner eclipses the glory of the Godhead—and labors to bring God low in the thoughts of others.

And besides, he does what he can—to extirpate God. He wishes there were no God. He says, "Get out of the way! Rid us of the Holy One of Israel!" Isaiah 30:11. A wicked man would not only unthrone God—but "kill" God. If he could help it, God would no longer be God. Now, if a sinner is this impious as to endeavor to bring God low, no wonder if God brings him low. Nahum 1, "I will prepare your grave, for you are vile!" That is, "I will bring you (O Sennacherib) from the throne to the tomb. I will kick you into your grave." And Obadiah 4, "Though you soar as high as eagles and build your nest among the stars, I will bring you crashing down. I, the Lord, have spoken!"

4. Sin must bring a person low, because sin is the only thing God has an antipathy against. The Lord does not hate a man because he is poor or despised. You do not hate your friend because he is sick. But that which draws forth the keeness of God's hatred is sin. Jeremiah 44:4, "Do not do this abominable thing which I hate." Now, for anyone to espouse that which God's soul hates, it must undo him at last. Is that subject likely to thrive, whom his king hates? The cherishing and countenancing of sin makes the fury come up in God's face, Ezekiel 38:16. And, if His wrath is once kindled, it burns to the lowest hell. The Psalmist said, "Who of us can dwell with the consuming fire? Who of us can dwell with everlasting burning?" Isaiah 33:14.

5. Sin must bring the sinner low, because it exposes him to God's curse—and God's curse blasts wherever it comes. "If you do not obey the Lord your God and do not carefully follow all his commands and decrees I am giving you today, all these curses will come upon you and overtake you: You will be cursed in the city and cursed in the country. Your basket and your kneading trough will be cursed. The fruit of your womb will be cursed, and the crops of your land, and the calves of your herds and the lambs of your flocks. You will be cursed when you come in and cursed when you go out." Deuteronomy 28:15-19 The curse of God haunts the sinner wherever he goes. If he is in the city, it spoils his trade. If he is in the country, it destroys his crop.

God's curse drops poison into everything. It is a moth in the closet, a plague among the cattle, rot among the sheep. If the flying scroll of curses enters into a man's house, it consumes the timber and walls of it, Zechariah 5:4. When Christ cursed the fig-tree, it immediately withered, Matthew 21:19. Men's curses are insignificant—they shoot without bullets. But Numbers 22:6 says, "I know that those You bless are blessed—and those You curse are cursed." God's curse kills, Psalm 37:22, "those cursed by Him will be destroyed." If all God's curses are leveled against the sinner—then he must be brought low!

Use #1. Information

Branch 1. See then from this that God's punishing either a person or a nation is not without a cause. A father may chastise his son out of a bad temper, when there is no cause—but God never punishes without a just cause. He does not do purely to show His sovereignty, or because He takes pleasure to bring His creatures low. Lamentations 3:33, "He does not willingly bring affliction," or, as it is in the Hebrew, "from the heart." But there is some impellent cause. "They were brought low—for their iniquity."

Cyprian writes this concerning the persecution of the Church under the Emperor Valerian. "We must confess that this sad calamity, which has, in a great part wasted our churches, has risen from our own internal wickedness—for we are full of avarice, ambition, emulation, etc." Jeremiah 4:17, "They surround her like men guarding a field, because she has rebelled against Me." As horses or deer in a field are so enclosed with hedges and so narrowly watched that they cannot get out, so Jerusalem was so besieged with enemies and watched that there was no escape for her without danger of life. Verse 18, "Your own conduct and actions have brought this upon you. This is your punishment. How bitter it is! How it pierces to the heart!"

As we used to say to children when they were sick, "This is because of the green fruit you have eaten, or from your going out in the snow," so God says, "This is because of your wickedness." Jeremiah 30:15, "Why do you cry out about your affliction? Your pain has no cure! I have done these things to you because of your enormous guilt and your innumerable sins!" The sword which wounds you is of your own whetting! The cords that pinch you are of your own twisting! Thank your sin for all this! 1 Corinthians 11:30, "For this cause many are sick, and weak, and many fall asleep." The Church at Corinth was punished with physical death, because of coming unworthily to the Lord's Table and profaning the body and blood of the Lord.

The abuse of holy things incenses God. Nadab and Abihu found the flames of wrath hot about the altar! Leviticus 10:1-2. So that there is still a cause why God brings any person low. There is no reason why God should love us—but there is a great deal of reason why God should punish us. "They were brought low—for their iniquity."

Branch 2. See from this what a mischievous thing sin is—it brings a person and a nation low. Hosea 14:1, "You have fallen by your iniquity." Sin lays men low in the grave—and in hell too, without repentance. Sin is the Achan which troubles. It is the gall in our cup and the gravel in our bread, Proverbs 20:17. Sin and punishment are linked together with adamantine chains! Sin sets the world on fire. It is a coal which not only blackens—but burns! Sin conjures up all our afflictions. All the crosses which befall us, all the storms in conscience—sin raises them! Never let anyone think to rise by sin, for the text says that sin brings him low.

Sin first tempts—and then damns! It is first a fox—and then a lion! Sin does to a man—as Jael did to Sisera. First she brought the milk and butter to Sisera—then she pounded the tent peg through his head! Judges 5:26. Sin first brings us pleasures which delight and charm the senses—and then comes with its hammer and nail! Sin does to the sinner, as Absalom did to Amnon. When his heart was merry with wine—then he killed him, 2 Samuel 13:28. Sin's last act is always tragic!

How evil a thing is sin that it not only brings a people low—but it makes God delight in bringing them low. Ezekiel 5:13, "When My anger is spent and I have vented My wrath on them—I will be comforted." God does not take delight in punishing. Judges 10:16, "His soul was grieved for the misery of Israel." He is like a father who chastises his child with tears. But God was so provoked with the Jews, that it seemed a delight to Him to afflict. "When My anger is spent and I have vented My wrath on them—I will be comforted." Oh, what a venomous, accursed thing sin is—which makes a merciful God take comfort in the destruction of His own creature!

Branch 3. See, then, what little cause any have to wonder that they are brought low. As the Apostle said, 1 Peter 4:12, "Don't be surprised at the fiery trials you are going through, as if something strange were happening to you." So do not think it strange if you are as full of eclipses and changes as the moon. Do not wonder if you are under the black rod. A sick man may as well wonder that he is in pain—as a sinful man wonder that he is afflicted. Do not vapors cause thunder? Is it a wonder to hear God's thundering voice after the hellish vapors of our sins have been sent up? Sin is a debt. It is set out in Scripture by a debt of millions, Matthew 18:24. Is it a wonder for a man who is in debt to be arrested? Never wonder that God arrests you with His judgments when you are so deeply in arrears.

Sin is a walking contrary to God. And if men walk contrary to God, is it any wonder if God walks contrary to them? Leviticus 26:17, "If you will walk contrary to Me—then I will also walk contrary to you—and I even I will chastise you seven times more for your sins."

Oh, sinner, do not wonder that it is so bad with you—but rather wonder that it is no worse! Are you in the deep of affliction? It is a wonder you are not in the deep of hell! If Jesus Christ was brought low, is it a wonder that you are brought low?

Christ was brought low in poverty. A feeding trough was His cradle. The cobwebs were His curtains.

He was brought low in temptation. Matthew 4:1, "He was led into the wilderness to be tempted of the devil." No sooner was Christ out of the water of baptism—than He was in the fire of temptation! Only His Godhead was too strong a bulwark for Satan's fiery darts to enter.

He was brought low in His agonies. He sweat blood in the garden. He shed blood on the cross. If Christ was brought low, who knew no sin, do you wonder that you are brought low, who are so full of sin? Lamentations 3:39, "Why doth a living man complain—for the punishment of his sin?" What, a sinner—and you wonder or murmur that you are afflicted? Sin as naturally draws punishment to it—as the magnet draws iron!

Branch 4. See the text fulfilled this day in our eyes. Sin has brought our nation low. We are falling down—if not collapsed. We do not lack for sin. There is a spirit of wickedness in the land. Ours are mighty sins, Amos 5:12; bloody sins, Hosea 4:2. The sins of Denmark, Spain, France, and Italy—are translated into English. We have many Sodoms among us—and may fear to have the line of confusion stretched over us. By our impieties and blasphemies, we have sounded a trumpet of rebellion against heaven. Were our sins engraved upon our foreheads, we would be ashamed to look up!

Men invent new sins. Romans 1:30, "inventors of evil things." Some invent new errors; others invent new snares. This age exceeds former ages in sinning. As it is with trades, there may be old trades—but there are some new tradesmen now who have grown more dexterous and cunning in their trade, than they were in former times. So it is with sin. Sin is an old trade—but there are people now alive, who are more skilled in the trade—and have grown more expert in sin, than those who are dead and gone. In former times, sinners were bunglers at sin, compared to what they are now. They are skillful at self-damnation. Jeremiah 4:22, "They are foolish children, without understanding. They are skilled in doing what is evil—but they do not know how to do what is good."

The devil's mint is going every day—and sin is minted faster than money. People sin with greediness, "Having lost all sensitivity, they have given themselves over to sensuality so as to indulge in every kind of impurity, with a continual lust for more." Ephesians 4:19. "Man, who is vile and corrupt, who drinks up evil like water!" Job 15:16. They have grown rampant in wickedness, having laid aside the veil of modesty. Zephaniah 3:5, "The wicked know no shame." We read that Nebuchadnezzar had the heart of a beast given to him, Daniel 4:16. If all who have the hearts of beasts had the faces of beasts—men would be very scarce!

And if sin is so high, well may it bring us low. While the body is in a burning fever—it cannot thrive. Our nation, being in this burning fever of sin—must waste away. Has not sin brought us low? What wars, pestilences, and fires have broken out among us? The splendor and magnificence of the city has been brought low and laid in ashes! (Editor's Note: Watson is here referring to the great fire of London, which demolished much of the city.)

Sin has brought us low in our reputation. Proverbs 14:34, "Sin is a reproach to any people." Time was, when God made the sheaves of other nations do obeisance to our sheaf, Genesis 37:7. But our pristine fame and renown is eclipsed. Malachi 2:2, "I have made you base and contemptible." Trading is brought low. Many men's estates are boiled down to nothing—their gourd is withered. Their jar of oil fails. Ruth 1:21, "I went out full—but the Lord has brought me home empty!" Sin has brought other nations low—and do we think to escape better than they?

Salvian observes that in Africa, when the Church of God had degenerated from its purity—the land abounded in vice and was filled with sin. Then the Vandals entered Africa and the enemy's sword let them bleed. Numbers 32:23, "Be sure your sin will find you out!" Like a bloodhound, it will pursue you.

What are those sins which have brought this city and nation so low?

1. The first sin that has brought us low is PRIDE. Proverbs 29:23, "A man's pride shall bring him low." Pride runs in the blood. Our first parents aspired to Deity. They did not content themselves to know God—but they would be as knowing as God. Augustine calls pride, "the mother of all sin!" The Persian kings would have their image worshiped by all who came into Babylon. Sapor writes of himself—as brother to the sun and moon, and partner with the stars. Caligula the Emperor commanded himself to be worshiped as a god. He caused a temple to be erected for him. He used to have the most costly animals sacrificed to him. Sometimes he would sit with a golden beard and a thunderbolt in his hand, like Jupiter; and sometimes with a scepter with three prongs, like Neptune.

Some people would be better if, as Solon said, "we could pluck the worm of pride out of their head!" Pride ruins our virtues—and poisons our mercies. The higher we lift ourselves up in pride, the lower God casts us down. Proverbs 15:25, "The Lord will destroy the house of the proud."

There is a SPIRITUAL pride, which is three fold:

1. Some take pride in their abilities. The Lord enriches them with wit and abilities—and pride fumes from their heart into their head and makes them giddy. Herod was proud of the oration he made, and assumed that glory to himself which he should have given to God. His pride brought him low. "He was eaten of worms," Acts 12:23.

2. Some take pride in their duties. This worm of pride, breeds in sweet fruit. They have said so many prayers, heard so many sermons. Luke 18:12, "I fast twice a week, and give a tenth of all I get." Now they think they have made God amends—that He is indebted to them and they shall be accepted for their religious performances. What is this but pride? Is this not to make a Christ of our duties? The devil destroys some by making them neglect duty, and others by making them idolize duty. Better is that infirmity which humbles me—than that duty which makes me proud!

3. Some take pride in their graces. This seems strange, seeing grace is given to the humble, that any should be proud of their graces. But pride is not from the grace in us—but the corruption in us! It is not from the strength of holiness—but the weakness of holiness.

Christians may be said to be proud of their grace when they lay too much stress upon their grace. In Matthew 26:33, Peter says, "Even if all fall away on account of you, I never will." Here was a double pride. First, that he thought he had more grace than the rest of the Apostles. Second, in that he laid much weight upon his grace. He leaned more on his grace—than on Christ.

Men are proud of their grace when they slight others whom they think are inferior to them in grace. Instead of the strong bearing the infirmities of the weak, Romans 15:1, they are ready to despise the weak. Our Savior saw this pride breeding in his own disciples; therefore He cautioned them against it. Matthew 18:10, "Take heed that you despise not one of these little ones."

There is a carnal pride. I call it carnal because it is conversant about carnal objects.

1. Some are proud of their BODIES. Pride is seen in long and meticulous dressings. People spend that time between the comb and the looking-glass, which should be spent in prayer and holy meditation.

Pride is seen in painting their faces, overlaying God's work with the devil's colors. But virtue is most beautiful to God. "Don't be concerned about the outward beauty that depends on fancy hairstyles, expensive jewelry, or beautiful clothes. You should be known for the beauty that comes from within, the unfading beauty of a gentle and quiet spirit, which is so precious to God." 1 Peter 3:3-4

Pride is seen in spotting themselves. Pimples in the face show that the blood is corrupt. Spots in the face show that the heart is corrupt. Cyprian said, "They who paint and spot their faces may justly fear that at the resurrection their Creator will not know them." Pride is seen in the outlandish fashions with which some people dress, or rather disguise themselves. They clothe themselves like the rainbow. Adam was ashamed of his nakedness; these should be ashamed of their clothing. They are so plumed and gaudily attired, that they tempt the devil to fall in love with them.

2. Some are proud of their ESTATES. Riches are fuel for pride. Ezekiel 28:5, "Your heart has become proud because of your wealth." Men's hearts rise with their estates—like the boats on the Thames rise with the tide. Now, all this pride will bring a person low. For this sin, God strikes many with frenzy, and so levels the mountain of pride. God has stained the pride of England's glory, Isaiah 23:9. He has stripped us of our jewels. Proverbs 16:8, "Pride goes before destruction." Where pride leads the van, destruction brings up the rear.

2. Another sin which has brought us low, is neglect of family worship. Religion in men's families is brought low. There is little reading of Scripture. They more often look at a deck of cards, than a Bible. There is little praying. It is the mark of a reprobate that "he does not call upon God," Psalm 14:4. The atheist never prays at all. The Grecians asked counsel of their pretend gods—by their oracles; the Persians—by their Magi; the Galls—by their Druids; the Romans—by their Augures. Shall pagans pray—and not Christians? Creatures, by the instinct of nature, cry to God. Psalm 147:9, "The young ravens cry to Him for food." Prayer has no enemies, unless they are infernal spirits—and such as are near of kin to them.

Keys that are often used, are bright—but if they are laid aside and never used they grow rusty. So it is with men's hearts. If they are not used to family prayer, they will be rusted over with sin!

For this, God has brought us low. Why did He pull down many houses in this city—but because they were unholy houses. There was no prayer in them.

How can we think to have a blessing from God—if we never ask for it? God would be doing more for us than He did for His own Son. Hebrews 5:7, "In the days of His flesh, He offered up prayers, with strong cries and tears."

3. Another sin which has brought us low, is COVENANT violation. Psalm 78:10, "They kept not the covenant of God." Verse 50, "He prepared a path for His anger; He did not spare them from death but gave them over to the plague." The people of Carthage were noted for covenant breaking. Oh, that this sin had died with them! Does not this poisonous weed grow in our soil? Did we not make a vow in baptism to fight under Christ's banner—against the world, the flesh, and the devil? Did we not solemnly covenant to be the Lord's people, to shine in sanctity? Deuteronomy 5:28-29, "Oh, that their hearts would be inclined to fear me and keep all my commands always!" We have much conforming to the world—but where is the conforming to Christ?

Is not Jesus Christ opposed in His kingly office? This is the great controversy: Who shall reign—sin or Christ? For this, God has been like a moth to us—and we may fear lest He makes good that threat, Leviticus 26:25, "I will bring a sword that shall avenge the quarrel of My covenant."

4. Another sin which has brought us low, is the ABUSE of the gospel. We are sick with Israel's disease. They despised manna. Numbers 21:5, "Our soul loathes this light bread." We have been nauseated by the Bread of Life. The gospel is the visible token of God's presence. It is the sacred conduit that empties the golden oil of mercy into us! It is the looking-glass in which we see the face of Christ! It is the celestial banquet with which God cheers and revives the souls of His people! Isaiah 25:6. But was there not a gospel glut in England? People had itching ears and did not know what to hear. And has not our curiosity brought us to scarcity? God has no better way to raise the price of the gospel—than by taking it away.

God surely brought us low, when darkness overspread our horizon—and the Lord allowed so many hundred lights to be put under a bushel at one time. (Editor's note: Perhaps Watson is talking about the "Great Ejection" when the British government persecuted godly pastors—and banned them from preaching.) The Egyptian priests of old told the people that, when any eclipse happened, the gods were angry and great miseries would follow. What sad catastrophies have ensued this spiritual eclipse, is not unknown.

5. Another sin which has brought us low, is COVETOUSNESS. "Covetousness, which is idolatry." Colossians 3:5. When men, with the serpent, lick the dust—then God lays them in the dust. Isaiah 57:17, "I was angry and punished these greedy people. I withdrew myself from them—but they went right on sinning!" Covetousness is the cancer of the soul. Men are set upon the world—when God is plucking it from them. Covetousness is a key which opens the door to further wickedness. 1 Timothy 6:10, "For the love of money is at the root of all kinds of evil. And some people, craving money, have wandered from the faith and pierced themselves with many sorrows!" A covetous man will stop at no sin. Covetousness made Absalom attempt to dethrone his father. Covetousness made Adhab murder the innocent Naboth.

And what is one the better for all his wealth—at death? 1 Timothy 6:10, "We brought nothing into the world—and it is certain we can carry nothing out." When the rich miser dies, what scrambling is there! His friends are scrambling for his money! The worms are scrambling for his body! The devils are scrambling for his soul!

This sin is most unlovely in those who profess better. They pretend to live by faith—and yet are as worldly and covetousness as others. These are spots in the face of religion. Jeremiah 45:5, "Are you seeking great things for yourself? Seek them not!" For this sin, God has brought us low. He has made our fig tree to wither—and allowed the caterpillars to eat our vine.

6. Another sin which has brought us low, is BARRENNESS under the means of grace. Hosea 10:1, "Israel is an empty vine." His juice runs out only into leaves. We have had much pruning and dressing. The silver drops of heaven have fallen upon us—but we have not brought forth the fruits of humility and repentance. We can discourse of religion—but this is only to bring forth leaves—not fruit. Barrenness has laid us low—and we may fear it will lay us waste. God may pull up the hedge—and let in a foreign wild boar!

those who fled out of England in Queen Mary's days acknowledged that that calamity befell them for their great unprofitableness under the means of grace. What man will sow seed in barren ground? If the Lord lays out His cost and sees no good return—the next word will be, "Cut down the tree, why does it so uselessly occupy the ground?"

7. Another sin which has brought us low, is the sin of SWEARING. Christ said, "Swear not at all," Matthew 5:34—and a godly man is said to fear an oath, Ecclesiastes 9:2. Truly it is a matter of tears—that we can hardly go out in the streets without having our ears crucified with hearing oaths and cursings. Chrysostom spent most of his sermons at Antioch against swearers. We need many Chrysostoms nowadays to preach against this sin. This may well be called "the unfruitful work of darkness," Ephesians 5:11, for it is a sin which has neither pleasure nor profit in it. How men shoot their oaths—as bullets against heaven!

I knew a great swearer, said Robert Bolton, whose heart Satan so filled that on his death bed, that he swore as fast as he could—and desired the bystanders to help him with oaths and swear for him. Will the Lord reckon with men for idle words? What will He do for sinful oaths? For every oath a man swears—God puts a drop of wrath in His vial. Nay, usually, God's judgments overtake the swearer in this life. I have read of a German boy who was given to swearing—and used to invent new oaths. The Lord put a canker into his mouth which ate out his tongue!

"But," you say, "it is my habit to swear, and I cannot help it."

Is this a good plea? It is as if a thief should plead for a judge not to condemn him, because it is his habit to rob and steal. The judge will therefore say, "Then you shall surely die!" This sin has brought us low. Jeremiah 23:10, "For because of swearing, the land mourns."

8. Another sin which has brought us low—and is likely to bring us yet lower, is IMMORALITY. The unchaste heart is a volcano—burning with lust! Immorality is the shipwreck of chastity—and the murder of conscience. It was said of Rome of old that it had become a brothel. I wish it might not be imitated of many parts of this land.

Immorality is a brutish sin. Jeremiah 5:8, "They are well-fed, lusty stallions, each neighing for another man's wife." Immorality is a branded sin. It not only stigmatizes men's names, Proverbs 6:33—but God makes them carry the marks of this sin in their bodies. Immorality is a costly sin; it proves a purgatory to the purse. Proverbs 6:26, "The prostitute reduces you to a loaf of bread, and the adulteress preys upon your very life." "You will lose your honor and hand over to merciless people everything you have achieved in life. Strangers will obtain your wealth, and someone else will enjoy the fruit of your labor. Afterward you will groan in anguish when disease consumes your body!" Proverbs 5:9-11

Immorality is a foolish sin. "Why be captivated, my son, with an immoral woman, or embrace the breasts of an adulterous woman?" Proverbs 5:20. "But the man who commits adultery is an utter fool, for he destroys his own soul!" Proverbs 6:32. "Can a man scoop fire into his lap and not be burned? Can he walk on hot coals and not blister his feet? So it is with the man who sleeps with another man's wife. He who embraces her will not go unpunished!" Proverbs 6:27-29.

The immoral person hastens his own death. "She seduces him with her persistent pleading; she lures with her flattering talk. He follows her impulsively like an ox going to the slaughter, like a deer bounding toward a trap until an arrow pierces its liver, like a bird darting into a snare—he doesn't know it will cost him his life!" Proverbs 7:21-23. By an early death--the immoral person takes a shortcut to hell! "Outside are the dogs, those who practice magic arts, the sexually immoral." Revelation 22:15. "Nothing impure will ever enter it." Revelation 21:27

Creatures void of reason will rise up in judgment against such. The dove is an emblem of chastisty. The stork comes into no nest but his own—and if any stork leaves his mate and joins with another, all the rest fall on him and pluck his feathers from him! God will chiefly punish those who walk in the lust of uncleanness, 2 Peter 2:10. This sin has brought us low. The fire of lust has kindled the fire of God's anger.

9. Another sin which has brought us low, is our unbrotherly animosities. Matthew 12:25, "A kingdom divided against itself cannot stand." The Turks pray that the Christians may be kept at variance. We have, in a great measure, fulfilled the Turks' prayer.

What seeds of dissension are sown among us! How we have crumbled into parties! One is for Paul and another for Apollo—but few, I fear, are for Christ. Our divisions have given much advantage to the Popish adversary. When there is a breach made in the wall of a castle—the enemy enters there. If the Popish enemy enters, it will be at our breaches. These divisions have cut the lock of hair where our strength laid. Cut off the top of the beech tree and the whole body of the tree withers. Divisions have taken away unity and amity. Here is the top of the beech tree cut off—and this has made us to wither swiftly.

These are the sins which have brought us low—and, if the Lord does not prevent it, are likely to bring England's gray hairs to the grave with sorrow!

Branch 5. If sin brings a person low—then what madness is it for anyone to be in love with sin! 2 Thessalonians 2:12, "Who delighted in wickedness." The devil can so cook and dress sin—that it pleases the sinner's palate. But hear what Job said, Job 20:12, 14 "Though evil is sweet in his mouth and he hides it under his tongue—yet his food will turn sour in his stomach; it will become the venom of serpents within him!" Herodotus writes of the river Hypanis which, near the fountain, the water is sweet—but a short distance away—it is exceedingly bitter. Sin will bring one low—and who would love such an enemy! The forbidden fruit is sauced with bitter herbs. Sin is a poisonous viper along the path, which bites! Genesis 49:17.

When you are about to commit sin, say to your soul as Boaz said to his kinsman, Ruth 4:4, "The day you buy the field, you must have Ruth with it." So, if you will have the seed of sin, you must have the curse with it. It will bring you low. To love sin is to love a disease. A sinner is filled with madness. Solomon speaks of a generation of men thusly, "the hearts of people are full of evil, and madness is in their hearts," Ecclesiastes 9:3. It is true of those who love sin, that sin puts a worm into conscience, a thorn into death—yet that men should love sin shows that madness is in their heart. There is no creature who willingly destroys itself—but man. Sin is a silken halter—yet he loves it! Oh, remember that saying of Augustine, "The pleasure of sin is soon gone—but the sting remains!"

Branch 6. See what little cause we have to envy sinners. Proverbs 3:31, "Do not envy a violent man or choose any of his ways." Men are high in wordly grandeur. God has given them large estates—and they sin with their estates! But though they build among the stars, God will bring them down. Ezekiel 28:18, "I reduced you to ashes." Who would envy men their greatness—when their sins will bring them low? Deuteronomy 32:35, "Their foot shall slide in due time."

There is a story of a Roman who was condemned to die, for breaking his rank to steal a bunch of grapes. As he was going to execution, some of the soldiers were envious that he had grapes while they had none. He said, "Do you envy me my grapes? I must pay dearly for them." So the wicked must pay dearly for what they have!

The prosperity of the wicked is a great temptation to the godly. David stumbled at it and would likely have fallen. Psalm 73:2, "My feet almost slipped; my steps nearly went astray. For I envied the arrogant; I saw the prosperity of the wicked." We are ready to murmur when we see ourselves low—and envy when we see the wicked high.

Sinners may live in a serene climate, under a perpetual calm. Psalm 73:4-5, "They seem to live such a painless life; their bodies are so healthy and strong. They aren't troubled like other people or plagued with problems like everyone else." But this prosperous state of the wicked is matter for pity—rather than envy. Their sins will bring them low! Isaiah 14:12, "How are you fallen from heaven, Oh, Lucifer, Son of the Morning." This is spoken of the Chaldean monarch who, though high, had a sudden change befall him. Isaiah 47:1, "Come down and sit in the dust." Babylon was the lady of kingdoms—but God says, "Sit in the dust." Verse 2, "Take the millstones and grind." So will God say to the wicked, "Come down from all your pomp and glory, sit in the dust; nay, sit among the damned and there grind at the mill!" The Lord will proportion torment to all the pleasure which the wicked have had. Revelation 18:7, "She has lived in luxury and pleasure—so match it now with torments and sorrows!"

Branch 7. See the great difference between sin and grace. Sin brings a man low—but grace lifts him high. Sin tumbles him in the ditch—but grace sets him upon the throne. Psalm 91:14, "I will set him on high, because he has known My name." Grace raises a person in four ways.

1. Grace raises his AIMS and ASPIRATIONS. He does not look at things which are seen, 2 Corinthians 4:18. His eye is above the stars. He aims at enjoying God. When a clumsy country bumpkin goes to the court, he is greatly taken with the mirthful pictures and paintings—but when a member of the king's private council passes by those things, he looks at them as scarcely worthy of his notice. His business is with the king. So a carnal mind is greatly taken with the things of the world—but a saint passes by these mirthful things with a holy contempt—his business is with God! 1 John 1:3, "Our communion is with the Father and His Son Jesus." A Christian of the right breed, aspires after the things within the veil; his ambition is for the favor of God. He looks no lower than a crown; he is in the altitudes and trades among the angels!

2. Grace raises a man's REPUTATION. It embalms his name. 1 Samuel 18:30, "David's name became very famous," or, as the original carries it, "It was precious." Hebrews 11:2, "By faith the elders obtained a good report." How renowned were the godly patriarchs for their sanctity! Moses for his self-denial, Job for his patience, Phineas for his zeal! What a fresh perfume their names send forth to this day! A good name is a saint's heir. It lives when he is dead.

3. Grace raises a man's WORTH. Proverbs 12:26, "The righteous is more excellent than his neighbor." As the flower of the roses in spring, as the fat of the peace offering, as the precious stones upon Aaron's breastplate, so is a saint in God's eye. Besides the shining luster of the gold, it has an eternal worth and is of great price and eternal value. So grace not only makes a man's name shine—it puts a real worth into him. "He is more excellent than his neighbor." A heart full of love to God, is precious. It is God's delight, Isaiah 62:4; it is the apple of His eye; it is His jewel; it is His garden of spices; it is His lesser heaven where He dwells. Isaiah 57:17, "I dwell with him that is of a humble spirit."

4. Grace raises a man's PRIVILEGE. It advances him into the heavenly kindred. By it he is born of God, 1 John 3:1. He is a prince in all lands, Psalm 45:16 (though in this world he is like a prince in disguise). He is higher than the kings of the earth, Psalm 89:27. He is allied to angels!

In short, grace lifts a man up where Christ is, far above all heavens. And grace raises a nation as well as a person. Proverbs 14:34, "Righteousness exalts a nation."

Branch 8. If sin brings a man low, see what an imprudent choice they make—who commit sin to avoid trouble. Job 36:21, "Take heed, regard not inquity; for this have you chosen rather than affliction." This was a false charge against Job—but many may be charged with such folly. They choose iniquity rather than affliction. To avoid poverty, they will lie and deceive. What imprudence is this, when sin draws such dark shadows after it—and entails misery upon all its heirs and successors. By committing sin to avoid trouble, we meet with greater trouble. Origen, to save himself from suffering, sprinkled incense before the idol. Later, preparing to preach, he opened his Bible and accidentally fell upon that text in Psalm 50:16, "But to the wicked God says, what have you to do to declare My statutes, or that

you should take My covenant in your mouth?" At the sight of this Scripture, he fell into a passion of weeping—and was so stricken with grief and consternation that he was not able to speak a word to the people but came down from the pulpit. Spria sinned against his conscience to save his life and estate; he chose iniquity rather than affliction—but what a hell he felt in his conscience. He professed that he envied Cain and Judas, thinking their condition to be more desirable. His sin brought him low.

Oh, what unparalleled folly is it to choose sin, rather than affliction. Affliction is like a tear in a coat; sin is like a tear in the flesh. He who, to save himself from trouble, commits sin—is like one who, to save his coat, lets his flesh be torn. Affliction has a promise made to it, 2 Samuel 22:28—but there is no promise made to sin, Proverbs 10:29.

Surely, then, those do badly, who choose sin rather than suffering; who, to avoid a lesser evil, choose a greater evil; who, to avoid the stinging of a gnat—run into the teeth of a lion!

Branch 9. If God brings His own people low for sin (Israel was brought low), then how low will He bring the wicked! David was in the deep waters, and Jonah went down to the bottom of the sea. Jeremiah was in the deep dungeon. Then what a deep gulf of misery shall swallow up the reprobate part of the world?

God's people do not allow themselves in sin, Romans 7:15. They tremble at it. They hate it—yet they suffer. If they who blush at their failings are brought low, what will become of those who boast of their scandals? "If this is done to the green tree, what shall be done to the dry?" If the godly lie among the pots, Psalm 68:13, the wicked shall lie among the devils. "If judgment begins at the house of God, what shall be the end of those who don't obey the gospel?" 1 Peter 4:17. If God mingles His people's cup with wormwood—He will mingle the sinner's cup with fire and brimstone! Psalm 11:6. If God threshes the wheat—He will burn the chaff! If the Lord afflicts those He loves—how severe will He be against those He hates! They shall feel the second death! Revelation 21:8.

Use 2. Exhortation

Branch 1. If sin brings a person low—then let us fear to come near sin. It will either bring us into affliction—or worse. Its foul face may offend—but its breath kills! Sin is the Apollyon, the man-devourer. Oh, that we were as wise for our souls—as we are for our bodies! How afraid are we of that food which we know will bring the gout or stone, or will make our fever return. Sin is feverish food which will put conscience into a shaking fit—and shall we not be afraid to touch this forbidden fruit? Genesis 39:9, "How can I do this great wickedness and sin against God?" When the Empress Eudoxia threatened to banish Chrysostom, he said, "Tell her I fear nothing but sin!" It was a saying of Anselm, "If hell were on one side and sin were on the other, I would rather leap into hell than willingly commit sin."

Love will be apt to grow wanton, if it is not poised with holy fear. No better curb or antidote against sin—than the fear of God. If we could see hell-fire in every sin—it would make us fear to commit it! The fiercest creatures dread fire. When Moses' rod was turned into a serpent, he was afraid and fled from it. Sin will prove to be a stinging serpent. Oh, fly from it! Most people are like the leviathin—a creature devoid of fear, Job 41:33. They play upon the hole of the asp. Sinners never fear hell—until they feel hell! Nothing will convince them—but fire and brimstone!

Branch 2. If sin brings a person low—then when we are brought low under God's afflicting hand, let us behave wisely and as befits Christians. I shall show:

What we must not do when we are brought low. When our condition is low—let not our passions be high. Murmuring against God is not the way to get out of trouble—but rather to go lower into trouble. What does the child get by struggling—but more blows? Oh, do not lisp out a murmuring word against God! Murmuring is the scum which boils off from a discontented heart. Psalm 39:9, "I was silent; I would not open my mouth, for You are the one who has done this!" David's ear was open to hear the voice of the rod—but his mouth was not open in complaining. Christian, who should you complain of—but yourself! Your own sin has brought you low.

1. When we are brought low in affliction—let us search for the sin which is the cause of our trouble. Job 10:2, "Show me why you contend with me." "Lord, what is that sin which has provoked You to bring me low?" Lamentations 3:40, "Let us search and try our ways." As the people of Israel searched the cause when they were beaten in battle—and at last found out the Achan who troubled them, and stoned him to death, Joshua 7:18. Just so, let us search out that Achan which has troubled us.

Perhaps our sin was censorious. We have been ready to judge and slander others—and now we lie under an evil tongue and have false reports raised on us. Perhaps our sin was pride and God has sent poverty as a thorn to humble us. Perhaps our sin was being remiss in holy duties. We had forgotten our first love and were ready to fall into slumbering fits—and God has sent a sharp cross to awaken us out of our security. We may oftentimes read our sin, in our punishment. Oh, let us search the Achan and say as Job, chapter 34:32, "I have done iniquity—I will do so no more!"

2. When we are brought low in affliction—let us justify God. God is just not only when He punishes the guilty—but when He afflicts the righteous. Let us take heed of entertaining hard thoughts of God, as if He had dealt too severely with us and had put too much wormwood in our cup. No, let us vindicate God and say as the Emperor Mauritius, when he saw five of his sons slain before his eyes by Phocas, "Righteous are You, Oh, Lord, in all Your ways." Let us speak well of God. If we have ever so much affliction—yet we never have one drop of injustice. Psalm 97:2, "Clouds and darkness are round about Him, righteousness and justice are the foundation of His throne."

3. When we are brought low in affliction—let let us bring ourselves low in humiliation. 1 Peter 5:6, "Humble yourselves under the mighty hand of God." When we are in the valley of tears—we must be in the valley of humility. Lamentations 3:19, "Remembering the wormwood and the gall, my soul has them continually in remembrance—and is humbled in me." If our condition is low—then it is time to have our hearts lie low.

4. When we are brought low in affliction—let let us be on our knees in prayer. Psalm 130:1, "Out of the depths have I cried to You, Oh, Lord." Psalm 79:8, "Let Your tenderhearted mercies quickly meet our needs, for we are brought low to the dust." Jacob never prayed so fervently as when he was in fear of his life. He oiled the key of prayer with tears! Hosea 12:4, "He wept and made supplication." One reason why God lets us be brought low—is to heighten the spirit of prayer.

But what should we pray for in affliction? Let us pray that all our hell may be here in this world. As Pilate said concerning Christ, Luke 23:22, "I will chastise Him and let Him go," so pray that God, when He does chastise us, will let us go—that He will free us from hell and damnation. Let us pray for the sanctification of affliction—rather than the removal of it. Pray that the rod of affliction may be a divine pencil to draw God's image more lively upon our souls! Hebrews 12:10. Pray that affliction may be a furnace to refine us—not consume us! Pray that if God does correct us, it may not be in anger, Psalm 6:1, that we may taste the honey of His love at the end of the rod of affliction. Let it be our prayer that God will lay no more upon us, than He will enable us to bear, 1 Corinthians 10:13—and that if the burden is heavier, our shoulders may be stronger.

5. When we are brought low in affliction—let our faith be high. Let us believe that God intends us no harm. Though He casts us into the deep, He will not drown us. Believe that He is still a Father. He afflicts us in as much mercy—as He gives Christ to us. By His rod of discipline, He fits us for the inheritance, Colossians 1:12. Oh, let this star of faith appear in the dark night of affliction. Jonah's faith was never more in heaven than when he lay in the belly of hell, Jonah 2:4.

6. When we are brought low in affliction—let us labor to be bettered by being brought low. Pick some good out of the cross. Get some honey out of this lion! The wicked are worse for affliction. Weeds crushed in a mortar are more bitter. 2 Chronicles 28:22, "When trouble came to King Ahaz, he became even more unfaithful to the Lord." But let us labor to be mended and made better by affliction. Christ learned obedience by what He suffered, Hebrews 5:8. If we are brought low in affliction, and get no good—then the affliction is lost.

Question. When are we bettered by affliction?

Answer 1. We are bettered by affliction—when our eyes are more opened and we are not only chastened—but taught, Psalm 94:12. Wormwood is bitter to the taste—but is good to clear the eyesight. Our spiritual eyesight is cleared:

1. We are bettered by affliction—when we see more of God's holiness. He is a jealous and sin-hating God. He will not allow evil in His own children to go unpunished. If they make light of sin—He will make their chain heavy! Lamentations 3:2.

2. We are bettered by affliction—when we have a clearer insight into ourselves. We see more of our hearts than we did before. We see that worldliness, impatience—and distrust of God—which we did not see before. We never thought we had such a mass of corruption, or that there had been so much of the old man in the new man. The fire of affliction makes that scum of sin boil up—which before lay hidden. When our eyesight is thus cleared and both the rod and the lamp go together—now we are bettered by affliction!

Answer 2. We are bettered by affliction—when our hearts are softened. Affliction is God's furnace, where He melts His gold. Jeremiah 9:7, "I will melt them in a crucible and test them like metal." We are bettered by affliction—when our eyes are more watery, our thoughts more serious, our consciences more tender, when we can say as Job, chapter 23:16, "God makes my heart soft." This melting of the heart whereby we are fitted to receive the impression of the Holy Spirit—is a blessed sign we are bettered by affliction.

Answer 3. We are bettered by affliction—when our wills are subdued. Micah 7:9, "I will bear the indignation of the Lord, because I have sinned against Him." Why does God bring us low—but to tame our cursed hearts? When a wicked man is brought low, he quarrels with God. Therefore he is compared to a wild bull in a net, Isaiah 51:20. If you rub a piece of rotten cloth—it frets and tears. Just so, when God rubs a wicked man by affliction—he frets and tears himself with vexation! Isaiah 8:21, "They shall fret themselves—and curse their King and their God."

But when our spirits are calmed—and we are brought to a sweet submission to God's will—then we accept the punishment, Leviticus 26:41—and in patience possess our souls, Luke 21:19. When we say as Eli, 1 Samuel 3:18, "It is the Lord—let Him do what He thinks best." "I know this trial is in mercy. God would rather afflict me—than lose me. Let Him hedge me with thorns—if He will only plant me with flowers. Let Him do what He thinks best." Now we are bettered by the affliction.

Answer 4. We are bettered by affliction—when sin is purged out. Isaiah 27:9, "This is all the fruit—to take away iniquity." Our hearts are foul and sinful. Our gold is mixed with dross—our stars with clouds. Now, when affliction consumes pride, formality, hypocrisy, when God's lance lets out our spiritual abscess—then we are bettered by affliction!

Answer 5. We are bettered by affliction—when our hearts are more unglued from the world. What are all these earthly things! The cares of the world, exceed the comforts. The emblem which King Henry VII used, was a crown of gold hung in a bush of thorns. Many who have escaped the rocks of scandalous sins—have been cast away upon the golden sands. The Arabic proverb is, "The world is a carcass—and those who hunt after it are dogs." Has not love of the world become a disease of almost epidemic proportions? If the Lord bestows a plentiful estate upon men, they are apt to make an idol of it! Therefore, God is forced to take that out of their hand—which kept Him out of their heart. Now, when the Lord comes and afflicts any of us in that which we love most—He hits us in the apple of our eye and our hearts grow more dead to the world and love-sick for Christ. When God has been withering our gourd and our love for the world begins to wither—when He has been digging around our root and we are more loosened from the earth—then we are bettered by affliction!

Answer 6. We are bettered by affliction—when affliction has produced more appetite for the Word. Perhaps in health and prosperity—we and the Bible seldom met, or, if we chanced to read, it was but in a dull, cursory manner. But the Lord, by embittering the breast of the creature—has made us run to the breast of a promise! Now we can say with David, Psalm 119:103, "How sweet are Your words unto my taste; yes, sweeter than honey!" Solomon said, "Truly the light is sweet," Ecclesiastes 11:7. But we can say, "Truly the Word is sweet!" We have tasted Christ in a promise; the Word has caused an exuberance of joy, Psalm 19:8. This is the manna we love to feed upon. Every leaf of Scripture drops myrrh and, as a rich cordial, cheers our spirit. When it is thus, we are bettered by our trials, Psalm 119:50.

Answer 7. We are bettered by affliction—when our title to heaven is more confirmed. In prosperity, we are more careless in getting, at least in clearing our spiritual title. People would be afraid—if their evidences for their land were no better than their evidences for heaven. Many a man's evidence for heavenly glory—is either forged or blotted. He is not able to read any saving work of God's Spirit. He is wavering and hangs in a doubtful suspense—not knowing whether lie has grace or not. Now, when we are brought low by affliction and we fall to the work of self-examination, we see how matters stand between God and our souls. We turn over every leaf of the book of conscience. We make a critical examination upon our hearts and, after a thorough survey of ourselves, we can say, "We understood God's grace in all its truth," Colossians 1:6. "We have received the holy anointing," 1 John 2:27. Our grace will bear the touchstone, though not the balance. Certainly—then, we have made a good proficiency in the time of affliction and are bettered by it.

Answer 8. We are bettered by affliction—when we grow more fruitful in grace. A Christian should be like the olive tree, "beautiful to see and full of good fruit" Jeremiah 11:16. There is a tree in the Isle of Pomonia, which has its fruit folded and wrapped up in its leaves. This is an emblem of a godly Christian who has the fruits of grace wrapped up in the leaves of his profession. Now, after pruning, what fruits have we brought forth? Have we produced the fruits of obedience, love, self-denial, meekness, heavenliness, and longing to be with Christ? If the sharp frost of affliction has brought on the spring flowers of grace, which the Apostle calls the "peaceable fruits of righteousness," Hebrews 12:11—then we are bettered by affliction. A fruitful heart, is better than a full crop.

Answer 9. We are bettered by affliction—when we really commiserate and show pity to those who are in a suffering condition. Jesus Christ, having suffered—is touched with our infirmity, Hebrews 4:15. Having felt hunger and cold, He knows how to pity us. Before we have drunk of the bitter cup, instead of pitying others in misery, we are ready to despise them! Psalm 123:4, "We have endured much ridicule from the proud, much contempt from the arrogant." But when we have been under the harrow, and we can sympathize with our suffering brethren—and weep with those who weep—this is a sign we are bettered by the affliction. In music, when one string is touched, all the rest sound. "My heart laments for Moab like a harp, my inmost being for Kir Hareseth," Isaiah 16:11.

Answer 10. We are bettered by affliction—when we have learned to bless God in our affliction. Job 1:21, "Naked I came from my mother's womb, and naked I will depart. The Lord gave and the Lord has taken away; may the name of the Lord be praised!" Many can bless God when He is giving. Job blessed Him when He took away! This is excellent, not only to praise God when we are upon the mountain of prosperity, but also in the valley of adversity. Deuteronomy 8:10, "When you eat and are full, you will praise the Lord your God." But it is a greater matter to bless Him when we are empty and in need. 1 Thessalonians 5:18, "In everything give thanks."

Question. But what should we bless God for, when we are in affliction?

Answer. We are to bless God that it is no worse with us. He might have put more gall in our cup, Ezra 9:14. We are to bless God that He will choose rather to correct us in the world—than to condemn us with the world! 1 Corinthians 11:32. We are to bless God that He has made affliction a means to prevent sin—that He has proportioned our strength to our trials—that He gives us needed support in our trouble, Psalm 112:4. Though He does not break our yoke—He lines our yoke with inward peace and makes it soft and pleasant. We are to bless God that He deals with us as children, setting His seal of affliction on us—and so marking us for His own. We are to bless God that Christ has taken the sting out of the affliction, that there is a hope of better things laid up for us in heaven, Colossians 1:5. When we can, upon these considerations, break forth into a holy gratitude and triumph in affliction—this is to be bettered by affliction; and it shows that the Spirit of God and glory rests upon us, 1 Peter 4:14.

To bless God in heaven, when He is crowning us with glory is no wonder. But to bless God when He is correcting us—to bless Him in a prison, to give thanks on a sickbed, not only to kiss the rod but to bless the hand which holds it—here is the sun in its zenith! This speaks a very high degree of grace, indeed—and very much adorns our sufferings.

If we can find these sweet fruits of affliction—we may assure ourselves that the affliction is sanctified. We may say with David, Psalm 119:71, "It is good for me that I was afflicted!" And then God will throw away the rod and will make us glad after the days of our mourning. Ezekiel 16:42, "Then My wrath against you will subside and My jealous anger will turn away from you; I will be calm and no longer angry."

Branch 3. If sin brings us low—let us labor to bring our sins low. Let all our hatred be at sin. Let us pursue it with a holy malice. Sin has brought us even to the dust—and would bring us lower into the abyss of hell! Let us then shed the blood of sin which would shed our blood. Colossians 3:5, "Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry."

We are apt to plead for sin, "Is it not a little one?" Who would plead for the one who seeks his life! We are ready to say to the minister concerning sin, as David said to Joab concerning Absalom, 2 Samuel 18:5, "Deal gently with the young man." So, we are ready to say, "Sir, deal gently with my sins. Oh, do not be too sharp in your reproofs!"

Why not? Does not the sin seek to take away your crown of glory, as Absalom did his father's crown? Would it not bring you low? If, therefore, you are wise—do not spare it! Do with your sin—as Joab did with Absalom. He took three spears and thrust them through the heart of Absalom, 2 Samuel 18:14. So take these three spears—the Word of God, prayer, and mortification—and strike through the heart of your lusts, so that they die! Do as Sampson did in dealing with the Philistines. They brought him low, and gouged out his eyes. He never left until he was revenged on them and brought them low. Judges 16:30, "Samson said, 'Let me die with the Philistines!' Then he pushed with all his might, and down came the temple on the rulers and all the people in it!" Sampson died—but we live by the death of our enemies. Oh, that every day, some limb of the old man may drop off!

What is the end of all a Christian's duties, praying, and hearing—but to weaken and mortify lust? Why is this spiritual medicine taken—but to kill the child of sin? Sin will insinuate itself and plead for a reprieve—but show it no mercy. Saul's sparing Agag lost him the kingdom—and your sparing sin will lose you the kingdom of heaven. Do with your sin, what Samuel did to Agag, "He hacked Agag to pieces before the Lord at Gilgal." 1 Samuel 15:33.

Branch 4. Lastly, let this make us weary of living in the world, for while we live in sin, sin brings us low. We eat the forbidden fruit—and then are sick afterwards. How should this make us to long to be gone and cry, "Oh, that we had the wings of a dove, to fly away and be at rest!" Only then, shall we forever shake off those vipers which leaped upon us! 1 Corinthians 3:22, "Death is yours." At death, we shall have an eternal jubilee—and be freed from all sins and troubles.

Sin shall be no more. Death smites a believer—as the angel smote Peter on his side—and made his chains fall off, Acts 12:7. So death smites a believer—and makes the chains of his sins fall off.

Trouble shall be no more. This world is full of storms. Troubles and vexations are some of the thorns, with which the earth is cursed. But in the grave, a believer has his quiet place. "There the wicked cease from troubling, there the weary are at rest," Job 3:17. God will shortly wipe away all tears, Revelation 7:17. How this should make the saints desire to depart—and be with Christ! Philippians 1:23. Israel's being so often stung with serpents—made them weary of the wilderness, and caused them to aspire after Canaan. The discourtesies a prince meets with in a strange land—make him long to be in his own country where the royal crown will be set upon his head. When we are with Christ, we shall be brought low no more. We shall never be fixed stars until we are in heaven.

Oh, the felicity of glorified saints! They have a full-eyed vision of God! Those refulgent beams of glory are darted from His blessed face and will delight, yes, ravish their hearts with ineffable joy! The birds of a certain island, are nourished with perfumes. After death, the saints shall be forever nourished with the aromatics and perfumes of their Savior's love!

The Desperateness of Sinners

"In spite of all this—they kept on sinning!" Psalm 78:32

The people of Israel were called by God's name. They were chosen from all the people of the earth. "The Lord your God has chosen you out of all the peoples on the face of the earth to be His people—His treasured possession!" Deuteronomy 7:6. The other part of the world was but rubbish; these were God's jewels! The other was a wilderness; these are God's special garden. Exodus 19:6, "You shall be unto me a Kingdom of priests." But even Israel had a blot on their name-plate. The text draws up a black charge against them, "In spite of all this—they kept on sinning!"

Why was this? God had been very good to Israel. He had bestowed many favors on them. "They forgot what He had done—the wonderful miracles He had shown them, the miracles He did for their ancestors in Egypt, on the plain of Zoan. For He divided the sea before them and led them through! The water stood up like walls beside them! In the daytime He led them by a cloud, and at night by a pillar of fire. He split open the rocks in the wilderness to give them plenty of water, as from a gushing spring. He made streams pour from the rock, making the waters flow down like a river!" Psalms 78:11-16. All this was a special figure of God's protection. The pillar of cloud was to conduct them and keep off the scorching heat of the sin. The pillar of fire was to be their torch to light them by night. "He commanded the skies to open—He opened the doors of heaven—and rained down manna for them to eat. He gave them bread from heaven. They ate the food of angels! God gave them all they could hold. The people ate their fill. He gave them what they wanted." It was called angel's food for the excellence of it, such as the angels might have eaten if they ate food. Israel had the cream of God's blessings—but "in spite of all this—they kept on sinning!"

Then, God inflicted punishment on them. After the sunshine of mercy came the thunder of punishment. Verse 31, "The fire of his wrath burned against them." What this wrath was is specified in verse 49, "He loosed on them his fierce anger—all his fury, rage, and hostility. He dispatched against them a band of destroying angels." These destroying angels smote the people with pestilence. Yet, in spite of all this—they kept on sinning!"

This showed the evil hearts of this people. They were worse for all the medicines God had used for their healing. "In spite of all this—they kept on sinning!"

The text divides itself into three parts:

1. Israel's crime—they sinned.

2. The aggravation of their sin—in spite of all this.

3. Their continuance in sin—they kept on sinning.

Doctrine: "None of God's dealings with the wicked, will prevail with them to break off their sins." "In spite of all this—they kept on sinning!"

To keep on sinning is, first, heinous—because it shows a contempt of God. Let God say what He will—yet men go on in sin. This is to despise God—and bid Him do His worst. Psalm 10:3, "Why do the wicked despise God?"

To keep on sinning is, second, desperate—because it is to sin against the remedy! If no means God uses will prevail—people are incurable. If a gangrened limb is not cut off—there is no help for the patient and he must die. If nothing will do the sinner good and he still continues in sin, this man's case is past hope. There is no way but hell.

Use 1. Information

Branch 1. Note the blindness of every sinner. He does not see that evil in sin, which would make him leave it. "In spite of all this—they kept on sinning!" To this day, the veil is upon his heart. Sin is the quintessence of evil—but the unregenerate person is enveloped with ignorance. If he dies in sin—he is irrecoverably damned. But he sports with his own damnation—he keeps on sinning. Sin has made him not only sick—but senseless. Though sin has death and hell following it—yet he is so blind that he keeps on sinning!

We pity blind men. How is every graceless man to be pitied, whom Satan, the god of this world has blinded! 2 Corinthians 4:4. The devil carries a wicked man as people carry a hawk—with a hood over its head. Wicked men go hoodwinked to hell. But he does not see the danger he is in. He is like a bird which hastens to the snare—and does not see the snare.

Branch 2. Note the love and amity between man's heart and sin. "They kept on sinning!" Sin is a dainty dish which men cannot forbear. Hosea 3:1, "Who love flagons of wine." Psalm 4:2, "How long will you love delusions?" The heart and sin are like two lovers—which cannot endure to be parted! A sinner is the greatest self-denier. For the love of sin, he will deny himself a part in heaven! One would think, "There is so little in sin, why should it be loved?" Who would sweet perfume, into a sink? Who would spend so sweet an affection as love, upon so filthy a thing as sin!

Sin is a thorn in the conscience. It is a sword in the bones. Psalm 38:3, "I have no rest in my bones, because of my sin." Whatever deflowers, disturbs. Yet such is the love that a man bears to his sin, that he will venture all for his lusts—the loss of God's favor and the loss of his soul.

Branch 3. See the desperate obstinance of sinners; they persist in sin rebelliously. "They kept on sinning!" Though God has pronounced a blessing and a curse (a blessing upon those who forsake sin—and a curse upon those who continue in sin)—yet they choose the curse over the blessing! The wicked are unyielding and resolved. "They kept on sinning!" The heart of man by nature is like a garrison which holds out in war. Though articles of peace are offered, though it is straightly besieged and one bullet after another is shot—yet the garrison holds out. So the heart is a garrison which holds out against God. Though He uses entreaties, gives warnings, shoots bullets into the conscience—yet the garrison of the heart holds out. The man will not be reclaimed.He is said to have a brow of brass, in regard to his impudence—and a sinew of iron, in regard to his obstinance, Isaiah 48:4. "They kept on sinning!"

The sinner is not reformed by all God's judgments. We see metal that melts in the furnace—but take it out and it returns to its usual hardness. The Lord sent one judgment after another on Pharaoh—and though he seemed to be melted (Exodus 9:27, "I have sinned, the Lord is righteous")—yet no sooner was he taken out of the fire and the plague removed but he sinned still. Verse 34, "He sinned yet more and hardened his heart."

Some men, in a fit of sickness, when their consciences are so far awakened as to be brought to a sight of hell—and they begin to smell the fire and brimstone—Oh, what promises they make if only God will spare their lives! But, when they recover, they are worse then ever before. "They kept on sinning!" Isaiah 9:13, "For after all this punishment, the people will still not repent and turn to the Lord Almighty." Amos 4:6, "I gave you absolutely nothing to eat." Verse 7, "I have withheld the rain." Verse 10, "I sent plagues against you like the plagues I sent against Egypt long ago. I killed your young men in war and slaughtered all your horses. The stench of death filled the air! But still you wouldn't return to Me, says the Lord."

What sin do we have left, after all God's judgments which have been upon us? Can we show the head of that Goliath lust which is slain? There is so much atheism and hard-heartedness in men, so close an adherence of lust to their souls, that they will go on in sin inflexibly until God, by a miraculous power, stops their course, as He did Paul when he was going with letters to Damascus, Acts 9:2. Oh, the vile obstinance of men! "They kept on sinning!" Though they are sometimes convinced that they are in a bad way—yet their corruptions are stronger than their convictions. If a wicked man could be fetched out of hell and brought back into a capacity of mercy—yet he would in a second life follow his lusts and sin himself into hell again!

Branch 4. Note how hard it will be for such people to be savingly wrought upon—who go on sinning. At first the heart is more tender and fearful of evil. But by keeping up the trade of sin, it is deadened and seared. By sinning still, a man is brought to such a state, that he despises the Word and resists the Spirit.

Reason and conscience are bound like prisoners—with the chains of lust! By sinning still, men have contracted a habit of evil. Jeremiah 13:23, "Can the Ethiopian change his skin—or the leopard his spots?" Habit in sin stupefies conscience. It is like a gravestone laid upon a man. Oh, how hard their conversion who go on still in their trespasses! That tree will be very difficult to pluck up—which has been long rooting in the earth. How hard will they find it to be plucked up out of their natural estate—who have been many years rooting in sin! He who had been possessed with the devil from his youth up, found it more difficult to have the devil cast out of him, Mark 9:21.

Branch 5. See the reason why men's prayers are not heard. It is because they persist in sinning. Sin clips the wings of prayer—so that it will not fly to the throne of grace! Psalm 66:18, "If I regard iniquity in my heart—the Lord will not hear me." In the original it is, "If I look upon sin" so as to lust after it. Suppose a man had never so sweet a breath; yet, if he had the plague, you would not come near him. A sinner may give God many a sweet expression in prayer—but the plague sores still break out in his life! He keeps on sinning! Therefore, God will not come near, to receive a petition from him. Malachi 1:10, "I have no pleasure in you, says the Lord Almighty, neither will I accept an offering at your hand."

Sin makes the heart hard—and God's ear deaf! Men pray, "Lord, have mercy on us; Christ, have mercy on us." But, though they pray still—they sin still. Therefore, God hears their sins—and not their prayers. The Lord loves the mourning of His doves--but counts the prayers of the wicked, no better than the howling of a dog. Hosea 7:14, "They have not cried to Me with their heart when they howled upon their bed." Prayer is a sovereign plaster for a wounded soul—but sin pulls the plaster off—so that it will not heal!

The prayers of the wicked put God in mind of their sins, and makes Him more speedy in His process of justice against them. Hosea 8:11-13, "Israel has built many altars to take away sin, but these very altars became places for sinning! Even though I gave them all my laws, they act as if those laws don't apply to them. The people of Israel love their rituals of sacrifice, but to me their sacrifices are all meaningless! I will call my people to account for their sins, and I will punish them." Their sacrificing put God in mind of their sin.

Branch 6. See the reason why we suffer still—because we sin still. Jeremiah 8:15, "We looked for peace—but no good came." We expected golden days. We persist in sinning. Therefore, God's hand is stretched out still, Isaiah 9:12. Oh, to what a height, is wickedness boiled up! There are sins in the nation not to be named. Ezekiel 24:13, "It is the filth and corruption of your lewdness and idolatry. And now, because I tried to cleanse you but you refused, you will remain filthy until my fury against you has been satisfied." We pour on the oil of sin—therefore God's anger still flames. While the measure of sin fills—the vial of wrath fills. "They kept on sinning!" Therefore, we are still under the black rod of affliction.

Branch 7. See our unhappiness in a lapsed state. Being fallen from God, we go further and further from Him. "They kept on sinning!" Every sin sets one a step further from God. Jeremiah 2:5, "They are gone far from Me." How far are they from God—who have been all their lives wandering from Him! Psalm 58:3, "They wicked are estranged from the womb, they go astray as soon as they be born." To keep on sinning, is to take our farewell of God and go with the Prodigal into the hog pens, Luke 15:13. The further one goes from the sun—the nearer he approaches to darkness; the further the soul deviates from God—the nearer it approaches to misery!

Branch 8. Note hence how vain are all resolutions to leave sin and be converted—until God changes the heart. "They kept on sinning!" Many think to themselves, "Well, now they will become new men; they will never do as before; they will be drunk no more; they will be unclean no more." Alas, they have wind and tide to carry them to hell and, when they are once sinning, they know not where they shall stop.

"They kept on sinning!" Let God's afflicting hand lie upon men, though their strength to sin is abated—yet not their appetite. When they grow old, their lusts grow young. Unless the daystar of grace arises in their hearts and alters their course, they will never leave sinning—until they have sinned themselves to the devil. A ball rolling down hill, seldom stops in the middle.

Branch 9. See the exact notice, which God takes of men's impieties. "They kept on sinning!" God observed—and His pen was going in heaven all the while! People, through atheism, think surely that the Lord does not see their sins, nor will He call them to account. Psalm 10:11, "He has said in his heart, God has forgotten, He hides His face, He will never see it." But God takes a full inspection into men's actions. Jeremiah 16:17, "My eyes are upon all their ways, they are not hidden from My face!"

God takes notice of the aggravations of sin against knowledge, mercy and example. To God, the world is a clear, transparent body. He sees curtain wickedness. He beholds all the sinful workings of men's hearts like we can see the bees working in their combs in a transparent hive. Matthew 6:4, "He sees in secret." God observes how long a person persists in wickedness, "They kept on sinning!"

As a merchant keeps his book of accounts and enters debts down in his book, so God has His book of accounts—and He enters down every sin into the book. Psalm 49:9, "He who formed the eye, shall He not see?" The clouds cannot be a canopy, or the night a dark shade to hinder His sight. I think this should be a counter-poison against sin—that God's eye is never off us! He makes a minute examination upon our actions. We may deceive men—but we cannot deceive our omniscient Judge. Ecclesiastes 12:14, "God will bring into judgment every evil thing."

Branch 10. See the difference between the wicked and the godly. Nothing can make a wicked man leave off being evil. "They kept on sinning!" And nothing can make a godly man leave off being holy; he is godly still. Though there may be death-threatening times, he will pray still, and love God still. Daniel invoked his God, though for all he knew, a prayer might cost him his life, Daniel 6:10. Let the waters be ever so salty, the fish will still keep their freshness. Genesis 7:11, "Noah was upright in his generation." When all flesh had corrupted itself, Noah held on to a course of piety. A godly man will still be godly, whatever he suffers. Psalm 44:17, "All this has come upon us—yet have we not forsaken You, nor dealt falsely in Your covenant."

Gold, though cast in the fire, retains its purity. Acts 20:23, "Chains and afflictions are waiting for me. But I count my life of no value to myself, so that I may finish my course and the ministry I received from the Lord Jesus, to testify to the gospel of God’s grace." Though the archers shoot at a godly man—yet the bow of his faith abides in strength. Whatever he loses, he holds fast the jewel of a good conscience. He knows the crown of true religion is steadfastness. And though persecution brings death in one hand—piety brings life in the other. Though religion may have thorns strewn in the way—the thorns cannot be as sharp, as the crown is sweet.

Branch 11. See from hence how provoking it is to the holy and jealous God, to persist in wickedness. "They kept on sinning!" God speaks as if He were very angry. To sin once may be out of ignorance—and when a man comes to know it he repents. Or he might sin out of passion—and when the passion is over he weeps. But to persist in sin highly incenses God and calls aloud for vengeance. Jeremiah 9:3, "They proceed from one evil to another." Verse 9, "Should I not punish them for these things?"

Every sin is treason against the crown of heaven. Now, the more treasons a person commits, the more he enrages his king. To persist in sinning is to dare God's justice; it is to affront Him to His face—and an affront will make God draw His sword!

Is not this spot upon us? Are there not those among us who habituate themselves to evil and rebelliously persist in their impieties? Shall not God punish for these things? Surely England's furnace is heating—and we may sadly suspect God has some other judgments to bring up the rear. Either God will make us weary of our sins—or weary of our lives!

Branch 12. See here the nature of sin. One sin makes way for more. "They kept on sinning!" The more they sinned, the more fit they were to sin. It is a curse upon sin—that one act of sin prepares for more. Acts 13:2, "And now they sin more and more." In the Hebrew it is "they add to sin." When Jereboam had left off sacrificing to the true God, he did not stop there but set up golden calves at Dan and Bethel for the people to worship, I Kings 12:29. Absalom prevaricated with his father and made religion an excuse for his lie. This sin prepared him for treason, 2 Samuel 15:10. Peter's denial of Christ was seconded with an oath—and that oath backed with a curse. Matthew 26:74, "Then he began lie to curse." Some think he cursed Christ. Cain first envied his brother. Then envy begat anger and anger begat murder. One sin draws on more. If you let a little water out of a pipe it makes way for more. Oh, how dangerous is it to give way to one sin! One sin leads the van—and whole troops follow. "They kept on sinning!" When acts of sin are multiplied, men go to hell and never stop sinning!

Branch 13. See the patience of God towards men. They persist in sinning—yet God bore with them and, many times, deferred judgment. Psalm 78:38, "Many a time He turned His anger away." How long did God bear with the old world? He strives with men by His Word and Spirit. He comes to them in a still small voice. He would win them with His love. "He waits to be gracious," Isaiah 30:18. God is not like a hasty creditor who requires the payment of the debt, and will give no time for the payment. Revelation 2:21, "I gave her space to repent." The Lord blows the trumpet a long time, before His vengeance is meted out. The wicked sin still—and God is patient still. 2 Peter 3:9, "He is long-suffering to us, not willing that any should perish."

God's Justice says, "Cut them down!"

God's Patience says, "Spare them a year longer!"

When God is going to strike, He waits so long, that He is weary of repenting, as the Prophet speaks, Jeremiah 15:6. We of this nation spin out our sins and God is yet patient. But He will not always be so. If we go on impatiently, the lease of patience will at last be run out. And the longer God is saving His blow, the heavier it will be.

God's patience has bounds set to it. There is a time when God will say, "My Spirit shall no longer strive," Revelation 14:7. The angel cried, "The hour of God's judgment has come," Ezekiel 30:3. Sodom

was the wonder of God's patience—but now has been made a monument of His anger. The Lord may keep off the stroke for a long time—but if men are unreclaimable and persist in sinning, let them know that vengeance is not dead—but sleeping. Sins against God's patience, exceed the sins of the fallen angels. Therefore, the fiery furnace will be heated seven times hotter!

Branch 14. See here that which will justify God in damning the wicked: They persist in sinning. Oh, how righteous God will be, when He shall pass the sentence against them! When a thief goes on stealing and, after he has been reprieved, he still robs—how will all applaud the judge in condemning him! Wicked men are now ready to charge God with partiality and injustice. Ezekiel 18:25, "You have said, The way of the Lord is not equal." They think it very hard that they should die for eating the apple of sinful pleasure. But God will say, "Did I not forbid you that fruit? Yet you ate it! nay, you continued eating it. You persisted in sinning. What can you say for yourselves as to why you should not die?"

Sinners will be found speechless. Psalm 51:4, "That You may be clear when You judge." A wicked man will, at the last day, clear God of all injustice. It is a great vindication of a judge when the prisoner at the bar clears his judge and acknowledges that the sentence of death is righteous. Every wicked man's conscience shall set his seal, to the righteousness of God's judgment.

Branch 15. See what a powerful thing grace is, which gives check to corruption and breaks the heart off from the love of sin! Though a gracious soul has sin in him—yet he cannot be said properly to persist in sinning, 1 John 3:9. He does not allow himself in sin, Romans 7:15. He maintains a combat with it, Galatians 5:17. Though he may fall into sin, he does not lie in it! A sheep may fall into the mire—but does not lie there. In this sense, a child of God is said to be dead to sin, Romans 6:2. Oh, how mighty and sovereign is divine grace—which divorces a person from sin!

If you consider what power sin has in a man, it is a miracle that he should forsake it. Sin is a man's self, like a member of the body which is not easily parted with. Sin is woven and incorporated into the nature of a man. It is as natural for him to sin—as for fire to burn. Sin has bewitched and stolen away the heart. Now, that sin which has gotten such power over a man—that it should be beaten out of all its forts and castles—what a wonder this is! How is it but from invincible grace! The Spirit draws sweetly—but irresistibly. The Spirit allures—yet conquers. Grace sits paramount in the soul. It is that strong corrosive which eats asunder the iron chain of sin. Grace repels and beats back corruption. So, in a man who before was under the command of corruption, at last sin flies and is driven back. Why is this? Behold the power of omnipotent grace, which has made such a sudden alteration in him. It has routed sin's forces and caused it to be driven back.

Branch 16. See the sordid ingratitude of sinners. "They kept on sinning!" Notwithstanding the fact that they had such eminent and signal favors from God—the pillar of fire to lead them, the rock split to give them water—yet mercy could not, with all its oratory, prevail with them to leave their iniquities. "They kept on sinning!"

A father bribes his son to obedience by giving him money—yet he still goes on in dissolute courses. So God would draw men from sin by His mercies—yet they will indulge their lusts. Oh, how ungrateful! It is an ill nature—which will not be won with love. Beasts are wrought upon with kindness, Isaiah 1:3—but sinners are not. The wicked are worse for God's mercies. They, like vultures—draw sickness from these perfumes!

The wicked deal with God as we do with the Thames River. The Thames brings us in our riches—our gold, silks and spices—and we throw all our filth into the Thames. Just so do the wicked deal with God. He gives them all their mercies—and they commit their filthy sins against Him. "They kept on sinning!" Ingratitude is, as Bernard said, the enemy of salvation. If mercy is not a magnet to draw us nearer to God—it will be a millstone to sink us deeper into hell. Nothing so cold as lead—yet nothing more scalding when it is melted. Nothing is so sweet as God's mercy—yet nothing is so dreadful, when it is abused! Sinners never escape when mercy draws up their indictment.

Branch 17. See the detestable folly of sinners. "They kept on sinning!" Though they had felt the smart of sin, verse 21, a fire was kindled in Jacob and anger came up against Israel. Yet for all this, they persist in sinning. This viper of sin had pained them—yet they hugged it in their bosom again. Sin has done all the harm to men which it can. It has exhausted their health; it has brought them to a prison and almost to hell—yet they persist in sinning!

While the bears lick the honey around the hive, they are stung with the bees. So, for that little pleasure in sin, men's consciences are stung and in torment—yet they persist in sinning! They would be angry to have others call them fools—but the Scripture does, Proverbs 14:9. Nay, the time is coming when they will call themselves fools! Provers 11:12, "And you mourn at last saying, How have I hated instruction!" "What, to love those chains which bound me? How foolish I was! How have I hated instruction!"

Branch 18. See what vast treasures of wrath are laid up for unrepentant sinners. "Do you show contempt for the riches of His kindness, tolerance and patience, not realizing that God's kindness leads you toward repentance? But because of your stubbornness and your unrepentant heart, you are storing up wrath against yourself for the day of God's wrath, when His righteous judgment will be revealed." Romans 2:4-5. "They kept on sinning!" As guilt increases—so does wrath. Every sin committed, is a stick to heat hell—and make it burn the hotter! It is a thing to be lamented, that men should live in the world only to increase their torments in hell. While they commit new sins, they are burdening themselves with more iron chains, which will be so heavy at last, that they will not be able to bear them—or avoid them. "They kept on sinning!"

Oh, sinner! Know that for every lie you tell, every oath you swear, you are only adding to your torment! Every dish Satan serves you—will increase your fatal reckoning. Every time you defraud others and make your weights lighter, you make your condemnation heavier. Every sin is a drop of oil upon hell's eternal furnace!

Branch 19. See what cause they have to admire the stupendous goodness of God, who has wrought a change in them—and checked them in their full career of sin! Matthew 11:26, "Even so, Father, for it seems good in Your sight." Christians, you who are vessels of election, were by nature as wicked as others—but God had compassion on you and plucked you as brands out of the fire! He stopped you in your course of sinning, perhaps by an arrow shot out of a pulpit, perhaps by setting a thorn-hedge of affliction in your way. Even as the angel stood in the way to stop Balaam when he was riding on, Numbers 22:31, so God stood in your way and stopped you when you were marching to hell! He turned you back to Him by repentance. Oh, here is the banner of love displayed over you! 1 Timothy 1:13, "Even though I was once a blasphemer and a persecutor and a violent man, I was shown mercy." Literally, I was "bemercied." Literally, "I was bemercied." Christians, why might not you have been in the number of those who persist in sinning? Because God has bemiracled you with mercy!

Behold sovereign grace! Let your hearts melt in love to God. Admire His royal bounty. Celebrate the memorial of His goodness. Set the crown of all your praises, upon the head of free grace! "By the grace of God I am what I am!" 1 Corinthians 15:10

Branch 20. Last, I note from this, how agreeable to reason it is that God should damn men eternally for sin—not only because sin is acted against an infinite majesty—but because there is an eternity of sin in men's nature. "They kept on sinning!" If men would men live forever—they would sin forever. Some think it harsh that for the sins committed in a few years, they should undergo eternal torment. But here lies the justice and equity of it--it is because sinners have an everlasting principle of sin in them. Their stock of corruption is never spent. They have a never-dying appetite for sin, which is justly punished with a never-dying worm! "Their worm does not die, and the fire is not quenched!" Mark 9:44. "They were seared by the intense heat and they cursed the name of God, who had control over these plagues, but they refused to repent and glorify him. Men gnawed their tongues in agony and cursed the God of heaven because of their pains and their sores, but they refused to repent of what they had done. Revelation 16:9, 11

Use 2. Reproof

It serves to reprove such as persist in sin. He who was unclean—is unclean still; he who was drunk—is drunk still. Hosea 7:10, "They do not return to the Lord." Jeremiah 9:3, "They proceed from evil to evil." Psalm 78:17, "They sinned yet more against Him."

Let me not only speak to scandalous sinners, who seem to have 'damnation' written upon their foreheads—but to secret sinners. "Cursed is he who makes an idol and puts it in a secret place." Deuteronomy 27:15. Some of the Jews would not be seen openly bowing to an idol—but they would put it in their closet or some other place and there worship it.

There are many in like manner who will not sin on the balcony, or be like Absalom and sin in the sight of all Israel, 2 Samuel 16:22. But they shut up their windows, and commit their sin in secret. They have a private back door to hell--which nobody knows of! Perhaps they live in secret adultery or secret envy and malice or secret neglect of duty. God knows that they are living in secret sins. What an aggravation of sin is this! "Can anyone hide in secret places so that I cannot see him? Do not I fill heaven and earth?" declares the Lord." Jeremiah 23:24. "I have been watching! declares the Lord." Jeremiah 7:11. "I have seen your detestable acts! Woe to you! How long will you be unclean?" Jeremiah 13:27

God's watchmen have been sent to warn men of their evil ways. They have told them how damnable a thing it is to persist in sin. The judgments of God, like arrows, have been shot at them for sin. Yet for all this, they persist in sinning. This is worse than to be Balaam the Sorcerer. For when he saw the angel before him with a naked sword, he dared not ride on. But these desperate, heaven-daring sinners, though they see the flaming sword of God's justice before them, resolvedly venture on in sin!

This sin is willful. Willful disobeyers are said to reproach the Lord, Numbers 15:30. To defy a king's authority is to reproach him. Willfulness in sin amounts to daring presumption. Psalm 19:13, "Keep back Your servant from presumptuous sins." Under the Law, there were sacrifices for sins of ignorance—but no sacrifices for sins of presumption, Numbers 11:30. To sin willfully accents and enhances the sin. It is like die to the wool, or like a weight put in the scale which makes it weigh heavier. This leaves men without excuse, John 15:22. A sea mark is set up to give notice that there are dangerous rocks. It the mariner will persist in sailing there—and he is shipwrecked, no one will pity him—because he had warning given.

Pilate sinned desperately. He knew the Jews had arraigned Christ, out of envy, Matthew 27:18. He confessed that he found no fault in Him, Luke 23:14. And God Himself went about to stop him in his sin. He admonished him through his wife's telling him, to have nothing to do with that just man, Matthew 27:19. Yet for all this, he went on and gave sentence against Christ. While Pilate condemned Christ, he himself was condemned by his own conscience.

Add but one degree of sin more to presumption—spiting the Spirit—and it becomes the unpardonable sin. When men sin and will persist in sin—it is just with God to harden them and leave them to themselves! Seeing they will be filthy—let them be filthy still, Revelation 22:11. That is a heart-saddening text in Hosea 8:11, "Though Ephraim built many altars for sin offerings, these have become altars for sinning!" It is dreadful for a man to be left to himself—like a ship without a rudder or pilot driven out of the winds and dashed upon a rock. Roman 1:24, "Therefore God gave them over in the sinful desires of their hearts!"

The condition of that patient is past hope—when his physician gives up on him—and leaves him to his own sick palate. The physcian is saying, "Medicine will do him no good; you may let him eat what he pleases, for he will die!"

Use 3. Exhortation

Let it exhort all to take heed of Israel's disease of persisting in sin. John 5:14, "Do not sin any more, so that something worse doesn’t happen to you." Oh, sinners, if Christ, glory, or salvation is of any value to you, hearken to this sacred charm of the gospel—and be entreated to "break off your iniquities by righteousness," Daniel 4:27. It is not arbitrary—but lies upon you by virtue of a solemn command. Job 22:23, "You shall remove wickedness far from your tent." The Hebrew word there signifies to put away sin with indignation—like Paul shook off the viper. Either you must put your sin far away—or God will put you far away from Himself and heaven. It is sad that a man should be so far bewitched with the woman's hair—that he does not read the lion's teeth, Revelation 9:7. Oh, break off a course of impiety!

Let your hearts be cleansed from the love of sin. Grace begins with the heart. Jeremiah 4:14, "Wash your heart, Oh, Jerusalem." Wash in holy tears! The salt water of tears—kills the worm of conscience! To go to cleanse the life before the heart is cleansed—is as if you should wash the channel when the fountain is polluted!

Enter upon a new course of life. Jeremiah 7:3, "Amend your ways and your doings." In the Hebrew it is, "Make good your ways."

Objection. But we have no power of ourselves to put a stop to sin. We cannot convert ourselves.

Answer. Do what you can. Men are not mere logs; they may do more than they do. They may avoid the occasions of sin. They may put themselves upon the use of means. They may lie at the pool of an ordinance and there wait for the angels to stir the water. Those feet which will carry them to a tavern or play—will carry them to a sermon. They may implore God in prayer to enable them to break off sin. God, who sometimes meets those who are running from Him—will not despise those who run to Him. There is a promise on record, Jeremiah 29:13, "Then you shall find Me—when you search for Me with all your heart." Go to God, then—and He will give grace. God no sooner speaks—than He creates. When God speaks—the heart opens to Him like the flower opens with the sun!

Poor sinners, if you see yourselves lost and seek Christ—while you are seeking Him, He is seeking you, Luke 19:10. And to encourage you in your earnest addresses to God, remember that God has made a promise not only to those who have grace—but to those who lack it. Proverbs 1:23, "If you turn to my discipline, then I will pour out my Spirit on you and teach you my words." Pray over this promise and, in due time, God will infuse His Spirit which shall work that in you which He requires of you.

Some Motives to Divorce Sin

Having answered this objection, let me use some few prevalent motives—to persuade men to put a bill of divorce in the hand of their sins!

1. Consider that, while men go on still in sin, God is their professed enemy! Psalm 68:21, "God will smash the heads of his enemies, crushing the skulls of those who love their guilty ways." A wound that touches the brain is mortal. All God's barbed arrows fly among the wicked. It is dangerous to stand in the place where God's arrows fly! Perhaps, some may think that God's wrath is not so dreadful—as you think that the lion is not as fierce as he is painted. Consult that text, Deuteronomy 32:41, "I sharpen my flashing sword and begin to carry out justice, I will bring vengeance on my enemies and repay those who hate Me. I will make My arrows drunk with blood!"

Oh, sinner! You who still wallows in your swinish filthiness—do you know what an omnipotent enemy you have! It is He who stretches out the heavens and laid the foundations of the earth, Isaiah 51:13, who rebukes the wind and bridles the sea! It is He who can look you into your grave—and who can bind you in chains among the devils! And will you go on to provoke Him? Can you overcome the almighty God? "Do you have an arm like God's?" Job 40:9. Can an infant grapple with a an arch-angel? Ezekiel 22:14, "Can your heart endure, or your hands be strong—in the day that I shall deal with you!"

Sinner, you have done enough to damn your soul already—but there is yet a white flag of mercy held forth. You may yet make your peace with God. And there is no way to appease God—but by the death of your sins. Oh—then, make haste. Bring to God the head of your beloved sin on a platter! There is no pacification of God—but by mortification.

2. What is there in sin that anyone should persist in it? It

is the spirit of evil and destruction; it is a breach of the royal law, 1 John 3:4. It defaces God's image in the soul; it is like a stain to beauty; it is the matter out of which the worm of conscience breeds; it is properly the work of the devil. 1 John 3:8, "He who does what is sinful is of the devil, because the devil has been sinning from the beginning." And is there no other employment a man can busy himself about—but the work of the devil! Sin ushers in death, Romans 6:22. Do not say that sin is sweet. What wise man would drink poison—because it is sweet! Who would desire a pleasure—which kills!

3. The great BENEFIT which accrues to a person by breaking off sin. Sinner, the day you leave your sins and set upon a course of holiness—God will pardon all your past sins. It shall be as if you had never offended Him. God will pass an act of oblivion upon your sins. Jeremiah 31:34, "I will remember your sins no more." The Lord never upbraids a penitent with former sins and unkindnesses.

Objection. But may the sinner say, "I am so loaded with guilt that I fear there is no hope of mercy for me?"

Answer 1. Though you are guilty—and conscience, like God's attorney, charges you with foul sins—yet, if you are truly humbled and bruised in the sight of God—know that your case is not desperate. 1 John 2:1, "If any man sins, we have an advocate with the Father, Jesus Christ the Righteous."

Nay, Christ is not only an Advocate but a Surety, Hebrews 7:22. And, though you are even drowned in debt—yet Christ, by His merit, has satisfied justice and brought in everlasting righteousness for you, Daniel 9:24. Wait but awhile, and He will, in due time, give to your conscience a full discharge sealed with the testimony of His own Spirit.

Answer 2. All winds of providence shall blow you to heaven. Romans 8:28, "All things work together for good." You shall be a gainer by your losses. Your crosses shall be turned into blessings. Poverty shall starve your lusts. Sickness shall refine your grace. Persecution shall bring you nearer to God. All the stones the Jews threw at Stephen—only knocked him faster to Christ, the Cornerstone, Isaiah 28:16. Every cut of God's spiritual diamonds—makes them sparkle the more. Afflictions are not so much to wound the godly—as to warn them. Afflictions are not the blows of an enemy—butthe love-tokens of a Father! God will sugar every affliction with His love. The people of God gather grapes—from thorns. It is a great controversy between the chemists and the physicians, whether gold may be made liquid and drunk as a cordial. I am sure that, to the people of God, afflictions become gold and, being drunk down, they have been cordial and cheering to their hearts! 2 Corinthians 1:5, "As the sufferings of Christ abound in us, so our consolation also abounds."

Answer 3. God will display the banner of free grace over you! He will smile on you, embrace you in the arms of His mercy—and kiss you with the kisses of His lips! He will lead you into the banqueting house, and feast you with those royal dainties and rare foods with which the angels are delighted. He will give you the hidden manna and the wine of paradise. He will "put rich garments on you—and set the fair mitre" of glory on your head, Zechariah 3:4-5.

In short, God will say to you, as Pharaoh said to Joseph, Genesis 45:20, "The best of all the land is yours." So, the whole kingdom is before you; the good of that heavenly land is yours; and, as the father of the repenting Prodigal said, Luke 15:21, "Son, all I have is yours!" My power is yours to help you. My Spirit is yours to comfort you. My mercy is yours to save you. All I have is yours! I give you not only My jewels—but Myself! What more can I give you!

Oh, therefore, all you sinners, be persuaded to put a stop to your sins. Do it sincerely, Jeremiah 24:7. Hypocrisy in religion will damn—as well as profaneness. Do it speedily, Jeremiah 18:11. Death may be within a few day's march of you. Only part with your lusts—and "this day salvation has come to your house!"

Objection. But suppose a few of us break off a course of sinning? What are we the better if the greatest part of the people go on sinning still? Wrath is still likely to come upon the land?

Answer 1. Yet if you cannot save the kingdom, you may still save your own souls. And a soul saved—is more than a world gained!

Answer 2. Perhaps the reformation of a few may help to keep off wrath from the nation. Jeremiah 5:1, "Run you to and fro—and see now if you can find a man who seeks the truth—and I will pardon it." God would have spared Sodom for ten righteous men—but here He comes lower. If there were but one righteous man, He would pardon. The people of Jerusalem were generally so corrupt that one might have gone up and down the streets in it and scarcely found a man who was sincerely righteous. But if by this word "man" we understand "few," yet that shows us that sometimes the repentance of a few may help to save a nation. A few ears of good corn, may save a whole field of tares from being plucked up.

Answer 3. Perhaps, if desolating judgments would come upon others—God may spare you. Zephaniah 2:3, "Beg the Lord to save you—all you who are humble, all you who uphold justice. Walk humbly and do what is right. Perhaps even yet the Lord will protect you from his anger on that day of destruction." The Lord knows in a storm, how to hide His jewels. God hid Jeremiah in captivity. He hid a hundred prophets in a cave, 1 Kings 18:13. He hid several under His wings, in the Marian persecution. The Lord commanded His angel to seal His servants on the forehead (a mark of safety) before He opened His vial and poured His curses upon the earth, Revelation 9:4.

It may be you shall be hidden; nay, if you discard your sins, you shall certainly be hidden. You shall be hidden either above ground or below ground, Job 14:13. You shall be hidden in the wounds of Christ—and then you are safe. You shall escape, if not the stroke of death—yet the sting of death—damnation. If your life is not spared—yet your sin shall be pardoned. You shall be hidden within the veil. God will put all His elect jewels into the cabinet of heaven!

Use 4. Consolation

Here is a pillar of support to every soul who has broken off sin and espoused holiness. This is an undoubted evidence that you are a true child of God. Flesh and blood could not reach to this, only omnipotent grace could conquer your corruptions! 1 John 3:9, "He who is born of God does not practice sin." He does not sin deliberately. He does not sin with delight. In his heart—he abhors sin; in his life—he forsakes it. Here is one who is born of God. And let this comfort the real penitent. Though he cannot get rid of a body of sin—but will have his failings, though he does what he can—yet these failings shall not be charged upon him—but his Surety! God will be propitious through Christ. He will take notice of the sincerity—and pass by the infirmity!

The Last and Great Change!

"I will wait until my change comes." Job 14:14

If all that has been previously said will not stop men in their sins, I shall add little more. Only let me make this one warning to them—that they would remember their mortality and think seriously how soon death may come—and how terrible it will be to die in their sins! John 8:21. For this purpose, let them hearken to this death-watch in the text, "I will wait until my change comes."

This book of Job treats much of death and mortality. Job looked upon himself as a man who was not long for this world. Job 17:1, "I am near death. The grave is ready to receive me!" And he loved to be walking often among the tombs—and so to familiarize himself with death. "I will wait until my change comes."

"Until my change comes"—that is, until death comes.

In the text there is:

Job's resolution, "I will wait."

The length of time he will wait, "until my change comes."

From which words flow three propositions:

1. Death is a change.

2. This change will come.

3. It is a great part of Christian prudence, to wait until this change comes.

Doctrine 1. Death is a change.

There is a threefold change:

A change before death.

A change at death.

A change after death.

1. There is a change BEFORE death. Death being ready to approach—changes a man's OPINION. When a person comes to die, he has another opinion of things, than he had before. He now sees with other eyes!

He now has another opinion of the WORLD than he had. He sees what a vain thing it is. He could never before, see its nothingness, the devil having cast a mist before his eyes. He once doted upon the world. Now, all its jewels are pulled off—and he sees it in its night dress. He sees how the world's paint falls off—and how unable it is to give one drop of true comfort at the hour of death!

Death approaching changes a man's opinion about SIN. Before, he looked upon sin, as merely a matter of merriment. He thought swearing an oath, drinking to excess—and wasting his precious time in vanity—was but a light thing. He said of sin, as Lot did of Zoar, "Is it not a little one?" Genesis 19:20. But when he sees death's grim face appear—he now has other apprehensions of sin than he had before. The wine that showed its color in the glass and smiled at him—now bites like a serpent! Proverbs 23:32. Those sins which before were thought to be light as feathers—are now like a ton of lead ready to sink him.

King Belshazzar was carousing and drinking wine in the cups taken from the Temple of God in Jerusalem; but when there came forth "fingers of a man's hand—and wrote upon the wall—then the King's "face turned pale with fear! Such terror gripped him that his knees knocked together and his legs gave way beneath him!" Daniel 5:6. So, after sinful pleasure enjoyed, when death begins to show itself and put forth its fingers—and a man sees a dreadful handwriting in his conscience—and then oh, how is his opinion about sin changed! How his thoughts trouble him! Now what would he give to have his sins pardoned? He never saw the face of sin as ugly as in the looking-glass of death!

When death comes near a man, it changes his opinion about HOLINESS. He once thought it a shame to be seen with a Bible in his hand. Holiness before was the object of his scorn and hatred. He called pious discourses, "mere cant;" repentance, "whining;" fervent praying, "babbling." He baptized true zeal with the name of fanaticism. But when death begins to approach, it changes his judgment. He now sees how mistaken he was—and that without holiness he can never see God, Hebrews 12:14. Now his eyes begin to be opened and he subscribes to that maxim, Job 28:28, "The fear of the Lord—that is wisdom!" He now sees the best way to be safe is to be sincerely pious. Oh, now what would he give for a grain of that holiness, which before he despised! How glad he would be to"die the death of the righteous," though he hated to live their life!

Thus, there is a change made not long before death. The sinner now sees himself in a snare and labyrinth! Now the minister must be sent for in all haste, though oftentimes he comes too late!

2. There is a change AT death. This is a change in the BODY. Job 14:20, "You always overpower them, and then they pass from the scene. You disfigure them in death and send them away." The most lovely complexion is greatly changed, when once the pale horse of death rides over it! The eyes are hollow. The cheeks are ashen. The jaws are sunken. That beautiful face which once allured—now frightens! Psalm 39:11, "You make his beauty consume away like a moth." Death is a moth which consumes a beauty of the finest spinning. Hence, the body being so discolored by death—and turned into a vile carcass—the patriarchs desired to have their dead buried out of their sight, Genesis 23:4. Death so changes the body and puts it into such a frightful dress—that none fall in love with it but the worms!

3. There is a change AFTER death. This change is chiefly in regard to the SOUL.

To the godly—it is a blessed change.

To the wicked—it is a cursed change.

The GODLY, after death, have a blessed change. They have a full acquittal from their sins and are put into an actual possession of their blissful inheritance. Faith gives them a propriety in glory—and death gives them a possession of glory. Oh, blessed change, from a desert—to a paradise; from a house of mourning—to a banquet house; from a bloody battle—to a victorious crown! "Glorified believers shall change their place—but not their company," said Preston. They shall have transforming sights of God. 1 John 3:2, "When He shall appear—we shall be like Him."

As the souls of the godly shall have a blessed change after death, so shall their bodies at the resurrection, John 6:40 and 1 Thessalonians 4:19. Though the grave is their long home, it is not their last home. Mother earth shall be in travail—and bring forth the bodies of the saints—and they shall shine as the sun in its meridian splendor! "He will take these weak mortal bodies of ours—and change them into glorious bodies like His own!" Philippians 3:21.

Death will make a cursed change to the WICKED. They must go out of the bed of pleasure, and leave all their mirth and music. Revelation 18:21, "Never again will the sound of music be heard there!" The wicked must change from joy—to misery; from a temporary paradise—to an eternal prison! "I am in agony in this fire!" Luke 16:19.

Doctrine 2. This change WILL come!

Death can no more be stopped in its race—than the sun. Death's scythe cuts asunder, even the royal scepter. God's messenger of death finds out every man. Ecclesiastes 8:8, "There is no discharge in that war." Among men, if one is summoned to the war—he may find some excuse. He may plead unfitness or he may substitute another in his place. But in this war with death—there is no getting off. "There is no discharge in that war." As death sends its challenge to all, so it is sure to conquer. When death, like God's sergeant-at-arms, arrests men, there is no bribing this sergeant or making resistance.

Death will not be bribed. It was a saying of Beauford, a wicked bishop in King Henry the Sixth's time, "Why should I die, being so rich? Will not death be hired? Will money do nothing?" Ezekiel 7:19, "Their silver and gold will be unable to save them, in the day of the Lord’s wrath!"

Death cannot be resisted. Take a man in his best estate. Let him be dignified with honor like Solomon, armed with strength like Sampson. Were his flesh as hard as bronze—yet God's bullet of death would shoot through him! How easily can God look us into our grave! Men may set up their banners—but God always sets up the trophies!

That there must be a change, is evident. The body, being but an earthly tabernacle, 2 Peter 1:14, the cords of it will soon be loosed. Besides, there is a decree of death passed upon all people, "Man is destined to die once—and after that to face judgment!" Hebrews 9:27. And how soon this change will come—we do not know. Death may be within a few days march of us—and when it comes with its letter of summons—we must surrender!

Use 1. Exhortation

Branch 1. Let us all exercise ourselves with THOUGHTS of this great change. Let us not be of that Emperor's mind—who judged it cowardly to think of death. Job 17:14, "I have said to corruption—you are my father; and to the worm—you are my mother." Job, by often meditating on death, was as well acquainted with it, as he was with his father and mother. By often handling this serpent—it will be less frightful. The serious contemplation on this great change, death—would produce these four excellent effects.

1. It would HUMBLE us. Why should we set up banners and trophies of pride—when we are but dust and rottenness! The thoughts of the grave would bury our pride.

2. The thoughts of a sudden change would be an antidote against SIN. Shall we go on in sin—when God may say this night, "Give an account of your stewardship!" The way to give sin a mortal wound—is to set up a death's-head on our table—which will make us think of our face after we die!

In particular, the thoughts of our change would keep us from sinful compliance. Some latitudinarians can cut their religion according to the fashion of the times. They can be Protestant or Papist. They can sail with any wind that blows to their advantage. But that man will not be for every change—who thinks seriously of his last change.

3. The thoughts of this change would cure our inordinate love of the WORLD. A change will come shortly—and then what will this fleeting world be to us? All our money will serve only to buy us a burial sheet! Saladine, the Turkish Emperor, lying at the point of death, commanded that a white sheet should be carried before him to his grave on the point of a spear, with this proclamation, "These are the rich spoils which Saladine the Emperor carries away with him—of all his triumphs and victories obtained—of all his realms possessed. Nothing is left him but this sheet!" After a great feast comes the basket for leftover food. Shortly, death, like such a basket, will take away all our earthly comforts. "But God said to him, 'You fool! This very night your life will be demanded from you. Then who will get what you have prepared for yourself?' This is how it will be with anyone who stores up things for himself but is not rich toward God." Luke 12:20-21.

4. The serious thoughts of our last and great change, would make us spend our TIME better. How diligent men would be in Scripture reading, how fervent in prayer, how watchful over our hearts, how useful to our relations! We should live every day as if it were our dying day. He who knows how short his time is in his farm, will make the best advantage of it. He who remembers the shortness of his time here on earth—and how soon a change may come—will improve all the seasons of grace for his soul that he may give a good account of his stewardship.

Branch 2. Let us PREPARE for this change. All the changes we meet with in the world, are but to fit us for our last change. Men unprepared, being summoned by the king of terrors before God's tribunal, go as the prisoner to the bar to receive their fatal doom! The thoughts of this, should be enough to put them into a frenzy. Would it not be sad for a man to have his house on fire—and the fire so fierce that he has no time to get out his goods? Such is the case of many at death. A fever has set their house of clay on fire—and they are snatched away so suddenly that they have no time to make provision for their souls!

Question. What shall we do to be fitted for our great and last change?

Answer 1. Let us labor to get into Christ. It is dreadful when death finds any outside of Christ. As if the avenger of blood had overtaken the manslayer before he had gotten to the city of refuge. You who are in Christ, are as the dove in the rock. Romans 8:1, "There is no condemnation to those who are in Christ Jesus." Christ has fully atoned for the sin of believers. Christ's blood turns a deathbed into a bed of roses!

The best way to be fitted for dying, is being married to Christ. It does not matter if death unties the knot between the body and the soul—as long as faith has tied the knot between Christ and the soul. The Prince of Peace secures against the king of terrors.

Answer 2. If we would be fitted for our last change—let us labor for a spiritual change. Before our bodies are changed, let us labor to have our hearts changed. Oh, let us get the holy anointing, 1 John 2:27. Grace is as needful for the soul—as oil is for the lamp, and as breath for the body. John 3:7, "You must be born again." He who is born but once—shall die twice. Grace makes an admirable change. To be changed from sin to holiness—is as if iron were changed into gold, or dust changed into diamonds. Now, the soul is all glorious within. Oh, labor for this gracious change! At death, a good face may change for the worse—but a good heart changes for the better.

Doctrine 3. It is a high point of Christian prudence, to wait until our change comes. "I will wait." Waiting implies two things:

EXPECTATION. "I will wait for my change"—that is, I will look for it. A gracious soul is ever expecting to hear news of his going home to be with Christ. Death does not come to a child of God unawares—but it come as Jonathan's arrow did to David, who went into the field and expected where the arrow would be shot, 1 Samuel 20:24. A godly man looks every hour for the arrow of death to be shot at him.

DILIGENCE. "I will wait until my change comes"—that is, I will be setting my soul in order for death. We must not wait and sit still—but wait and work. He who waits for his master's coming will be careful that everything is in good decorum. Matthew 24:46, "Blessed is that servant whom his Lord when he comes, shall find so doing." Be often calling yourselves to account; every night review what you have been doing all the day. This is the right waiting for our final change—when we put our souls in a ready posture for death and judgment.

Use 2. Reproof

Branch 1. This reproves such as are so far from waiting for their change, that they cannot endure to think of their change. They are no more willing to think of death—than a man drowned in debt is to think of going to prison. Amos 6:3, "You who put far away the evil day." He hopes for long life. The bud of youth hopes to come to the flower of manhood—and the flower of manhood hopes to come to old age—and old age hopes to renew its strength as the eagle. Psalm 49:11, "Their inward thought, is that their houses shall continue forever." They would rather be building fine houses—than providing their tombstone. The mirthful youth does not like the noise of the death-bell—and the powdered hair forgets his final destiny.

Branch 2. It reproves such as wait—but not in the right sense. They wait to fulfill their lusts. "The adulterer waits for the twilight, for he says, No one will see me then." Job 24:15. The unjust man waits for an opportunity to defraud. Is this to wait as Job did? Where do men wait for their change? In a tavern, or at a theater? Alas, their change comes before they are aware! The graves are ready for them—but they are not ready for their graves!

Use 3. Exhortation

It exhorts Christians to wait for their change. As the farmer waits until his seed sown springs up, as the merchant waits for the coming home of his ship—so we should wait until death comes to ship us over to the eternal world.

1. Let us wait with watchfulness. Mark 13:33, "Watch and pray." Let us watch our hearts—that they neither decoy us into sin, nor charm us asleep in carnal security.

2. Let us wait with patience. "I will wait until my change comes." That is, "I will be patient until my change comes."

The sufferings the godly endure in this life—and the joys they will have after death—may put them upon desiring this blissful change. But though they should covet to die—yet they must be content to live. Wait with patience until the appointed time has come. The Father knows when the best season is, to bring his child home. Christian, do not be desirous to be in heaven, before your time. Wait but awhile—and you shall have what you have prayed and wept for. It is but awhile—and God will take the cross off your shoulders and set a crown upon your head!

The Furnace Heated Hotter!

A clear description of such people as shall have a greater share in hell torments.

"These shall receive greater damnation." Mark 12:40

I had thought to have stopped my pen here—but supposing the largest discourses of this nature are little enough to divert wicked people from their excesses, I have one word more to add—that if sinners have not lost their reason, they would be persuaded to reflect a little and consider seriously the damnableness of their state after this life—and lay to heart this text dropped from our Savior's own lips, "These shall receive greater damnation."

I do not intend to meddle with the context—but shall take the words as they lie entirely in themselves. In the text there are three parts:

A fiery furnace—damnation.

The furnace heated hotter—greater damnation.

The people for whom this furnace is doubly heated—These shall receive.

Doctrine. The proposition I intend is this: There are some kinds of sinners who shall be more severely tormented in hell than others. "These shall receive greater damnation."

In respect of the duration of torment—all shall be punished alike. All the black regiment of reprobates shall lie in hell forever! But in respect of the degree of torment—all shall not be punished alike. Some shall have a more fiery indignation than others, "How much worse punishment, do you think one will deserve!" Hebrews 10:29.

Those who have the least punishment in hell shall have enough. The coolest part of hell is hot enough punishment—but there are some who shall have a hotter place in hell than others. All shall go into that fiery prison—but some sinners God will thrust into the fiery dungeon. Those whose impieties are more fearfully heightened, and who have sinned at a higher rate than others—God will take His full blow at, in hell, and will tear them in His wrath, "Consider this, you who forget God, or I will tear you to pieces, with none to rescue!" Psalm 50:22. For such, He will heat the infernal furnace seven times hotter. I shall briefly give you a list and catalogue of such sinners as dying in impenitence, shall receive greater damnation.

1. Such as are willfully ignorant. It is one thing not to know—and another to be unwilling to know. They might have the notion of the true God—but they will not. They trample upon this pearl of divine knowledge. They not only neglect knowledge, but reject it! Hosea 4:6, "Because you have rejected knowledge." Or, as the Hebrew word signifies, "you have hated it." The Ethiopians curse the sun—just so do these reject the light of saving knowledge. These knowledge despisers shall have a greater share in the torments of hell. Isaiah 27:11, "Israel is a foolish and stupid nation, for its people have turned away from God. Therefore, the one who made them will show them no pity or mercy." And for God to show no pity—is to take the extremity of the Law upon them.

2. Such as will neither follow the thing that is good for themselves, nor yet allow others. Luke 11:52, "How terrible it will be for you experts in religious law! For you hide the key to knowledge from the people. You don't enter the Kingdom yourselves, and you prevent others from entering!" Such as will neither read the Bible themselves, nor allow their children to read it; such as will neither hear a good sermon themselves, and discourage their neighbors from hearing; such as will stop the pipes which are to convey the water of life and who eclipse the lamps of the sanctuary—these shall receive greater damnation. 1 Thessalonians 2:16, "Forbidding us to speak to the Gentiles, for fear some might be saved. By doing this, they continue to pile up their sins. But the wrath is come upon them to the uttermost!"

3. Such as sin against clear illuminations and convictions. These the Apostle speaks of in James 4:17, "He knows the good he ought to do and doesn't do it." They are not ignorant that the things they do are sin. Conscience, like the cherubim, stands with a flaming sword to deter them—yet they will eat the apple of pleasure—though they die! These men's sins have a vehemence. This made the sin of the fallen angels so great, for which they lie in chains. They had no ignorance, no passion to stir them up, no temptation—but they sinned voluntarily and out of pure choice!

This sinning against conscience, is accompanied with pride. Sinners know the mind of God—yet act contrary to it. They set their will above God's will. They say in their heart as did Pharaoh, Exodus 5:2, "Who is the Lord that I should obey His voice?"

This sinning against conscience, is accompanied with impudence. Let what will come of it—let God punish or not—men will pursue their sins! Here the veil of modesty is laid aside.

If God has been so dreadful against sins of infirmity and passion—as we see in Moses and Uzzah—how fierce will His anger be against tenacious sinners!

Sins against illumination, and conviction make deep wounds in the soul. Other sins fetch blood; these are a stab in the heart! Every little hole in the roof lets in rain—but a crack in the foundation endangers the fall of the house. Every sin of weakness is harmful—but sins against illumination crack the conscience, and threaten the ruin of the soul. To sin in this matter makes sin the heavier—and hell the hotter!

Consider this, all you who rebel against gospel light—if you do not repent—you will be more scorched in hell. Luke 12:47, "That servant who knows his master's will and does not do what his master wants, will be beaten with many blows."

4. Such as are plotters and contrivers of sin. Psalm 36:4, "They lie awake at night, hatching sinful plots." Many men's heads ache until they have found out some new sin. Such were those men who invented a decree against Daniel and got the king to sign it, Daniel 6:9. These inventors of evil things, shall be more plagued in

hell than others! He who first plots a treason is counted the capital offender, and has the most aggravated tortures. Micah 2:1, "Woe to those who devise iniquity." This woe is as a ton of lead to sink them deeper into damnation.

5. Such as are haters of holiness. The diamond of grace is hated because of its sparkling luster. If men hate the saints for their grace, how they would hate Christ if He were now upon the earth! Will God lay those in His bosom who hate Him? No! they shall have a lower place in hell than others. Deuteronomy 7:10, "But those who hate Him, He will repay to their face by destruction; He will not be slow to repay to their face, those who hate Him." The repetition shows both the verity and severity of their punishment.

6. Such as are lovers of sin. Jerome said that it is worse to love sin—than to commit it. He who loves sin—his heart is in the sin. He follows it with delight—like a man does his game, "They actually rejoice in doing evil!" Jeremiah 11:15. Sinners say they hate the devil—but they love that which will bring them to the devil! Lovers of sin shall have more of hell torment. The fire will make them forget the pleasure. Revelation 22:15, "Outside are the dogs, those who practice magic arts, the sexually immoral, the murderers, the idolaters and everyone who loves and practices lying." It is bad enough to tell a lie—but he who loves a lie shall lie lower in hell.

7. They shall have a greater degree of torment, who persecute the people of God. Acts 7:52, "Which of the prophets have not your fathers persecuted?" The godly are called sheep—and the wicked called briars. These briars tear not only the wool—but the flesh of the sheep. These shall be more fearfully punished. What they are to endure afterwards, may be witnessed by the hell many of them feel in their conscience and by the judgments of God upon them in this life.

Charles IX of France, who shed so much Protestant blood in the massacre at Paris, that it dyed the rivers a crimson color—was struck by God with an excessive bleeding in several parts of his body, to the amazement of the beholders. If God in this life ordains His arrows against the persecutors, Psalm 7:13—then surely He will make them His standing mark in hell—at which He will be shooting to all eternity!

8. Such as are seemingly good—so that they may be really bad. Those who make profession a specious covering for their wickedness so that, under this mask, they may lie and deceive. They

do the devil's work in Christ's uniform! Proverbs 7:14, "This day have I paid my vows, come let us take our fill of love." Who would have suspected this harlot, having been at church? She made her devotion, a preface to adultery. Luke 20:47, "They devour widow's houses—and for a show make long prayers, the same shall receive greater damnation." To make long prayers for this end—that they might do unrighteous actions—was damnable hypocrisy! Those who make religion a covering to carry on their sin more smoothly—these shall lie in the hottest place of hell!

9. Such as do no works of mercy. Their hearts are hardened against Christ's poor. These shall have a greater portion in hell torments. James 2:13, "He shall have judgment without mercy—who has showed no mercy." He shall have torment—and nothing but torment. A person may as well be cruel by not relieving the poor—as by wronging him. Such a one shall have judgment without mercy.

10. Such as die under final unbelief. Many think none are to be counted infidels, but Turks and pagans. Yes, there are many infidel professors—whodo not believe God's veracity and holiness. They do not have as much faith as devils, James 2:19. Infidelity is linked with impenitence. Acts 19:9, "Some became hardened and would not believe." Unbelief gives God the lie, 1 John 5:10. Therefore, such people are put in the forefront of those who go to hell. Revelation 21:8, "The unbelieving shall have their place in the fiery lake of burning sulfur."

11. Such as have grown gray under the gospel—but are never the better. These have enjoyed the prayers, tears and lessons of God's choicest ministers. They have been put in the fattest pastures of ordinances—but yet they may say with the Prophet, "My leanness, my leanness," Isaiah 24:16. They have had warm preaching—but they freeze in the sun. They can hear ministers preach the most startling messages—and see them throw the flashes of hellfire about in the congregation—but their consciences are no more stirred than the pillars in the church!

Proud they were—and they are proud still. Profane they were—and they are profane still. All the sermons they have heard are like the showers falling on a rock which is never made softer or more fruitful. The lungs of ministers are spent—but no refining work of grace has passed upon them. These certainly shall have greater degrees of torment!

If heathen who never heard of Christ are damned, these shall be double-damned. Matthew 11:23-24, "And you, Capernaum, will you be lifted up to the skies? No, you will go down to hell. If the miracles that were performed in you had been performed in Sodom, it would have remained to this day. But I tell you that it will be more tolerable for Sodom on the day of judgment than for you." Jesus Christ preached in Capernaum, there He worked miracles. Therefore, by not repenting and believing, she was in a worse condition than Sodom and would be more severely punished.

You who have had God's golden candlestick among you and are not more holy, it would have been better to have lived in Africa where Christ had never been preached, than in London. It will be better with Indians—than with such nominal professors who live in the bosom of the Church.

12. Such as who apostatize and fall away from the truth. There are some in this age, who have not only lost their former strictness in religion—but the very leaves of their profession are dropped off. As their sin is more odious because their apostasy brings a scandal upon the ways of God—so their punishment shall be answerable. These renegades shall be hung up in chains in hell. Hebrews 10:38, "If any man draws back, My soul shall have no pleasure in him." It is as if God should say, "I will execute the fierceness of My anger upon him. He shall drink the dregs of the cup of wrath—and that cup shall never pass away from him!"

13. Such Ishmael spirits, as scoff at true religion. The Apostle has foretold it as a sin of the last times. 2 Peter 3:3, "I want to remind you that in the last days there will be scoffers who will laugh at the truth and do every evil thing they desire." This is fearful, when men have arrived at such a height of impiety as, with Lucian, to deride holy living. The tongue of the scoffers is the devil's gun out of which he shoots his bullets against true religion. There are some who, though they are not good themselves—yet they have a venerable esteem of those who are good. Herod reverenced John the Baptist. But such the devil has taken great possession of—who reproach others for that wherein they most resemble God.

Take heed of this sin," said Latimer, "for I never knew but one scorner who repented." Scoffers are, for the most part, atheists. When men have outfaced their conscience and lost all principle of sincerity and modesty—then they fall a-scoffing. These shall have greater damnation. Isaiah 28:22, "So scoff no more, or your punishment will be even greater. For the Lord, the Lord Almighty, has plainly told me that he is determined to crush you." You shall be bound in chains of darkness—and these chains shall be made strong.

14. Such as have perverted others by their corrupt writings. They have set forth books full of error—and others have sucked in the poison of those books and been damned. Some have published to the world that moral virtue does not differ from grace—and so have caused people to rest in their moralities, never aspiring after the New Birth. Alas, a man may keep a moral decorum—yet there may be some sin which reigns in his heart. The Pharisee could say, "I am no adulterer," Luke 18:11—but he could not say, "I am not proud." Morality may curb—but it cannot change.

The Socinians have broached many damnable errors in print against the deity of Christ. These shall drink deeper in the cup of wrath. If the breakers of God's law are punished seven-fold—then those who teach men to break God's law, shall be punished seventy-seven fold. Revelation 19:20, "The false prophet was taken (he who by his errors had deceived the world) and was cast alive into the midst of the lake of fire!"

15. Such as make their bodies (which should be the temples of the Holy Spirit) vessels of uncleanness. Those who burn in lust shall one day (without repentance) burn in hotter flames than others, 2 Peter 2:9. Oh, who would, for a cup of pleasure, drink a sea of wrath!

16. Such as send other men to hell by their bad example. The drunken master has made his servant to reel by his example. The swearing father has taught his son to swear, and damned him by his example. Would it not be something to be lamented, if the child should get the plague of his father and die? And is it not often so, in a spiritual sense, that the father poisons and infects his child by his cursed example! Doubtless, such monsters in wickedness shall have a greater portion in hell torments. They shall not only be damned for their own sins—but for other men's sins. This was the reason why Dives desired that some might go preach to his brethren—that they might not come to hell. He had given his brethren a bad example—and he thought that if they were sentenced to hell his torments would be increased, and he would be punished for their sins as well as his own.

Exhortation 1. As we should take heed of living in any sin (for the least sin lived in and unrepented of will bring us to hell), so especially let us take heed of being in the black roll of these sinners I have now mentioned. These dying in final impenitence shall be more severely punished. A greater millstone of wrath will fall upon their head. If a spark or two of God's anger is so grievous, what is it when He shall stir up all His wrath! "Time after time he restrained his anger and did not stir up his full wrath!" Psalm 78:38.

Exhortation 2. Let us labor to fly to Christ by faith. Let us get Him to stand as a screen between us and the fire of God's indignation. Romans 8:1, "There is no condemnation to those who are in Christ Jesus." God the Father will not condemn them, because He is satisfied in the price paid for them. He will not require the debt twice—from both the Surety and the debtor. And Jesus Christ will not condemn them, for believers are His spouse; and Christ will not condemn His own spouse. So that, if ever we would be safe, let us get into Christ—and being in this city of refuge, God's justice, that avenger of blood, will not touch us. Having put on the garment of our Lord's righteousness, the fire of hell can never singe this garment! 1 Thessalonians 1:10, "Jesus, who rescues us from the coming wrath!"

A Divine Cordial

by Thomas Watson

Introduction

All Things Work Together for Good

The Worst Things Work for Good

Why All Things Work for Good

Of Love to God

The Tests of Love to God

An Exhortation to Love God

Effectual Calling

Exhortations to Them that are Called

Concerning God's Purpose

"And we know that all things work together for good to those who love God, to those who are the called according to His purpose." Romans 8:28

Introduction

Christian Reader,
There are two things, which I have always looked upon as difficult. The one is—to make the wicked sad; the other is—to make the godly joyful. Dejection in the godly arises from a double spring: either because their inward comforts are darkened, or their outward comforts are disturbed. To cure both these troubles, I have put forth this ensuing treatise, hoping, by the blessing of God, that it will buoy up their desponding hearts, and make them look with a more pleasant aspect. I would prescribe them to take, now and then, a little of this Cordial: "all things work together for good to those who love God." To know that nothing hurts the godly, is a matter of comfort; but to be assured that all things which fall out shall cooperate for their good, that their crosses shall be turned into blessings, that showers of affliction water the withering root of their grace and make it flourish more—this may fill their hearts with joy until they run over!

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If the whole Scripture be the feast for the soul (as Ambrose says)—then Romans 8 may be a dish at that feast, and with its sweet variety may very much refresh and animate the hearts of Gods people. In the preceding verses the apostle had been wading through the great doctrines of justification and adoption, mysteries so arduous and profound, that without the help and conduct of the Spirit, he might soon have waded beyond his depth. In this verse the apostle touches upon that pleasant string of consolation, "we know that all things work together for good, to those who love God." Not a word but is weighty; therefore I shall gather up every filing of this gold, that nothing will be lost.

In the text there are three general branches.

First, a glorious privilege. All things work for good.

Second, the people interested in this privilege. They are doubly specified. They are lovers of God, they are called.

Third, the origin and spring of this effectual calling, set down in these words, "according to His purpose."

I. First, the glorious PRIVILEGE. Here are two things to be considered:

1. The certainty of the privilege—"We know."

2. The excellency of the privilege—"All things work together for good."

1. The CERTAINLY of the privilege: "We know." It is not a matter wavering or doubt. The apostle does not say, "We hope, or conjecture." "We know that all things work for good." Hence observe that the truths of the gospel are evident and infallible.

A Christian may come not merely to a vague opinion, but to a certainty of what he holds. As axioms and aphorisms are evident to reason, so the truths of true religion are evident to faith. "We know," says the apostle. Though a Christian has not a perfect knowledge of the mysteries of the gospel—yet he has a certain knowledge. "We see through a glass darkly" (1 Cor. x3:12), therefore we have not perfection of knowledge; but "we behold with open face" (2 Cor. 3:18), therefore we have certainty. The Spirit of God imprints heavenly truths upon the heart, as with the point of a diamond. A Christian may know infallibly that there is an evil in sin, and a beauty in holiness. He may know that he is in the state of grace. "We know that we have passed from death to life" (1 John 3:14).

He may know that he shall go to heaven. "We know that if our earthly tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens" (2 Cor. 5:1). The Lord does not leave His people at uncertainties in matters of salvation. The apostle says, "We know. We have arrived at a holy confidence. We have both the Spirit of God, and our own experience, setting seal to it."

Let us then not rest in skepticism or doubts—but labor to come to a certainty in the things of religion. As that martyr woman said, "I cannot dispute for Christ—but I can burn for Christ." God knows whether we may be called forth to be witnesses to His truth; therefore it concerns us to be well-grounded and confirmed in it. If we are doubting Christians, we shall be wavering Christians. Whence is apostasy, but from incredulity? Men first question the truth, and then fall from the truth. Oh, beg the Spirit of God, not only to anoint you, but to seal you (2 Cor. 1:22).

2. The EXCELLENCY of the privilege. "All things work together for good."

This is as Jacob's staff in the hand of faith, with which we may walk cheerfully to the mount of God! What will satisfy or make us content, if this will not? All things work together for good. This expression "work together" refers to medicine. Several poisonous ingredients put together, being tempered by the skill of the apothecary, make a sovereign medicine, and work together for the good of the patient. So all God's providences being divinely tempered and sanctified, do work together for the best to the saints. He who loves God and is called according to His purpose, may rest assured that everything in the world shall be for his good. This is a Christian's cordial, which may warm him—and make him like Jonathan who, when he had tasted the honey at the end of the rod, "his eyes were enlightened" (1 Sam. xiv. 27). Why should a Christian destroy himself? Why should he kill himself with care, when all things shall sweetly concur, yes, conspire for his good? The result of the text is this—all the various dealings of God with His children, do by a special providence turn to their good. "All the paths of the Lord are mercy and truth unto such as keep his covenant" (Psalm 25:10). If every path has mercy in it, then it works for good.

We shall consider, first, WHAT things work for good to the godly; and here we shall show that both the best things and the worst things work for their good. We begin with the best things.

The BEST things work for good to the godly

1. God's attributes work for good to the godly.

(1). God's POWER works for good. It is a glorious power (Col. 1:11), and it is engaged for the good of the elect.

God's power works for good, in supporting us in TROUBLE. "Underneath are the everlasting arms" (Deut. 33:27). What upheld Daniel in the lion's den? What upheld Jonah in the whale's belly? What upheld the three Hebrews in the furnace? Only the power of God! Is it not strange to see a bruised reed grow and flourish? How is a weak Christian able, not only to endure affliction—but to rejoice in it? He is upheld by the arms of the Almighty. "My strength is made perfect in weakness" (2 Cor. 12:9).

The power of God works for us by supplying our NEEDS. God creates comforts, when means fail. He who brought food to the prophet Elijah by ravens, will bring sustenance to His people. God can preserve the "oil in the cruse" (1 Kings x7:14). The Lord made the sun on Ahaz's dial go ten degrees backward: so when our outward comforts are declining, and the sun is almost setting, God often causes a revival, and brings the sun many degrees backward.

The power of God subdues our CORRUPTIONS. "He will subdue our iniquities" (Micah 7:19). Is your sin strong? God is powerful, He will break the head of this leviathan. Is your heart hard? God will dissolve that stone in Christ's blood. "The Almighty makes my heart soft" (Job 23:16). When we say as Jehoshaphat, "We have no might against this great army"; the Lord goes up with us, and helps us to fight our battles. He strikes off the heads of those goliath lusts which are too strong for us!

The power of God conquers our ENEMIES. He stains the pride, and breaks the confidence of adversaries. "You shall break them with a rod of iron" (Psalm 2:9). There is rage in the enemy,and malice in the devil—but omnipotence in God. How easily can He rout all the forces of the wicked! "It is nothing for you, Lord, to help" (2 Chr. xiv. 11). God's power is on the side of His church. "Happy are you, O Israel, O people saved by the Lord, who is the shield of your help, and the sword of your excellency" (Deut. 33:29).

(2). The WISDOM of God works for good. God's wisdom is our oracle to instruct us. As He is the mighty God, so also the Counselor (Isaiah 9:6). We are oftentimes in the dark, and, in intricate and doubtful matters, know not which way to take; here God comes in with light. "I will guide you with my eye" (Psalm. 32:8). "Eye," there, is put for God's wisdom. Why is it, that the saints can see further than the most quick-sighted politicians? They foresee the evil, and hide themselves; they see Satan's sophisms. God's wisdom is the pillar of fire to go before, and guide them.

(3). The GOODNESS of God works for good to the godly. God's goodness is a means to make us good. "The goodness of God leads to repentance" (Romans 2:4). The goodness of God is a spiritual sunbeam to melt the heart into tears. "Oh," says the soul, "has God been so good to me? Has He reprieved me so long from hell, and shall I grieve His Spirit any more? Shall I sin against God's goodness?"

The goodness of God works for good, as it ushers in all blessings. The favors we receive, are the silver streams which flow from the fountain of God's goodness. This divine attribute of goodness brings in two sorts of blessings. Common blessings: all partake of these, the bad as well as the good; this sweet dew falls upon the thistle as well as the rose. Crowning blessings: these only the godly partake of. "Who crowns us with loving-kindness" (Psalm 103. 4). Thus the blessed attributes of God work for good to the saints.

2. The PROMISES of God work for good to the godly.

The promises are God's bank notes. The promises are the milk of the gospel; and is not the milk for the good of the infant? They are called "precious promises" (2 Pet. 1:4). They are as cordials to a soul that is ready to faint. The promises are full of virtue.

Are we under the guilt of sin? There is a promise, "The Lord is merciful and gracious" (Exod. 34:6), where God as it were puts on His glorious embroidery, and holds out the golden scepter, to encourage poor trembling sinners to come to Him. "The Lord is merciful and gracious." God is more willing to pardon—than to punish. Mercy does more multiply in Him, than sin in us. Mercy is His nature. The bee naturally gives honey; it stings only when it is provoked. "But," says the guilty sinner, "I cannot deserve mercy." Yet He is gracious: He shows mercy, not because we deserve mercy—but because He delights in mercy. But what is that to me? Perhaps my name is not in the pardon. "He keeps mercy for thousands!" The treasury of mercy is not exhausted. God has treasures lying by, and why should not you come in for a child's part?

Are we under the defilement of sin? There is a promise working for good. "I will heal their backslidings" (Hos. 14:4). God will not only bestow mercy—but grace. And He has made a promise of sending His Spirit (Isaiah 44:3), which for His sanctifying nature, is in Scripture compared sometimes to water—which cleanses the vessel; sometimes to the fan—which winnows corn, and purifies the air; sometimes to fire—which refines metals. Thus the Spirit of God shall cleanse and consecrate the soul, making it partake of the divine nature.

Are we in great trouble? There is a promise which works for our good, "I will be with him in trouble" (Psalm 91. 15). God does not bring His people into troubles, and leave them there. He will stand by them; He will hold their heads and hearts when they are fainting. And there is another promise, "He is their strength in the time of trouble" (Psalm 37:39). "Oh," says the soul, "I shall faint in the day of trial." But God will be the strength of our hearts; He will join His forces with us. Either He will make His hand lighter—or our faith stronger!

Do we fear outward needs? There is a promise. "Those who seek the Lord shall not lack any good thing" (Psalm 34:10). If it is good for us, we shall have it; if it is not good for us, then the withholding of it is good. "I will bless your bread and your water" (Exod. 33:25). This blessing falls as the honey dew upon the leaf; it sweetens that little we possess. Let me lack the venison, so I may have the blessing. But I fear I shall not get a livelihood? Peruse that Scripture, "I have been young, and now am old—yet have I not seen the righteous forsaken, nor his seed begging bread" (Psalm 37:25). How must we understand this? David speaks it as his own observation; he never beheld such an eclipse, he never saw a godly man brought so low that he had not a bit of bread to put in his mouth. David never saw the righteous and their seed lacking. Though the Lord might try godly parents a while by need—yet not their seed too; the seed of the godly shall be provided for. David never saw the righteous begging bread, and forsaken. Though he might be reduced to great straits—yet not forsaken; still he is an heir of heaven, and God loves him.

Question. How do the promises work for good?

Answer. They are food for faith; and that which strengthens faith works for good. The promises are the milk of faith; faith sucks nourishment from them, as the child from the breast. "Jacob feared exceedingly" (Gen. 32:7). His spirits were ready to faint; now he goes to the promise, "Lord, you have said you will do me good" (Gen. 32:12). This promise was his food. He got so much strength from this promise, that he was able to wrestle with the Lord all night in prayer, and would not let Him go until He had blessed him.

The promises also are springs of joy. There is more in the promises to comfort—than in the world to perplex. Ursin was comforted by that promise: "No man shall pluck them out of my Father's hands" (John 10:29). The promises are cordials in a fainting fit. "Unless your word had been my delight, I had perished in my affliction" (Psalm 119:92). The promises are as cork to the net, to bear up the heart from sinking in the deep waters of distress!

3. The MERCIES of God world for good to the godly.

The mercies of God humble. "Then King David went in and sat before the Lord and prayed, "Who am I, O Sovereign Lord, and what is my family, that you have brought me this far?" (2 Sam. 7:18). Lord, why is such honor conferred upon me, that I should be king? That I who followed the sheep, should be king over Your people? So says a gracious heart, "Lord, who am I, that it should be better with me than others? That I should drink of the fruit of the vine, when others drink, not only a cup of wormwood—but a cup of blood (or suffering to death). Who am I, that I should have those mercies which others lack, who are better than I? Lord, why is it, that with all my unworthiness, a fresh tide of mercy comes in every day?" The mercies of God make a sinner proud—but a saint humble.

The mercies of God have a melting influence upon the soul; they dissolve it in love to God. God's judgments make us fear Him—but His mercies make us love Him. How was Saul wrought upon by kindness! David had him at the advantage, and might have cut off, not only the skirt of his robe—but his head; yet he spares his life. This kindness melted Saul's heart. "Is this your voice, my son David? and Saul lifted up his voice, and wept" (1 Sam. 24:16). Such a melting influence has God's mercy; it makes the eyes drop with tears of love.

The mercies of God make the heart fruitful. When you lay out more cost upon a field, it bears a better crop. A gracious soul honors the Lord with his substance. He does not do with his mercies, as Israel with their jewels and ear rings, make a golden calf; but, as Solomon did with the money thrown into the treasury, build a temple for the Lord. The golden showers of Gods' mercy, cause fertility.

The mercies of God make the heart thankful. "What shall I render unto the Lord for all his benefits towards me? I will take the cup of salvation" (Psalm 116:12, 13). David alludes to the people of Israel, who at their peace offerings used to take a cup in their hands, and give thanks to God for deliverances. Every mercy is an gift of free grace; and this enlarges the soul in gratitude. A godly Christian is not a grave to bury God's mercies—but a temple to sing His praises. "If every bird in its kind," as Ambrose says, "chirps forth thankfulness to its Maker, much more will a sincere Christian, whose life is enriched and perfumed with mercy."

The mercies of God quicken. As they are loadstones to love, so they are whetstones to obedience. "I will walk before the Lord in the land of the living" (Psalm 116. 9). He who takes a review of his blessings, looks upon himself as a person engaged for God. He argues from the sweetness of mercy—to the swiftness of duty. He spends and is spent for Christ; he dedicates himself to God. Among the Romans, when one had redeemed another, he was afterwards to serve him. A soul encompassed with mercy, is zealously active in God's service.

The mercies of God work compassion to others. A Christian is a temporal Savior. He feeds the hungry, clothes the naked, and visits the widow and orphan in their distress; among them he sows the golden seeds of his charity. "A godly man shows favor, and lends" (Psalm 112. 5). Charity drops from him freely, as myrrh from the tree. Thus to the godly, the mercies of God work for good; they are wings to lift them up to heaven.

SPIRITUAL mercies also work for good.

The word preached works for good. It is a savor of life, it is a soul transforming word, it assimilates the heart into Christ's likeness; it produces assurance. "Our gospel came to you not in word only—but in power, and in the Holy Spirit, and in much assurance" (1 Thess. 1:5). It is the chariot of salvation.

Prayer works for good. Prayer is the bellows of the affections; it blows up holy desires and ardours of soul. Prayer has power with God. "Command me" (Isaiah 14:11). Prayer is a key which unlocks the treasury of God's mercy. Prayer keeps the heart open to God—and shut to sin. Prayer assuages the swellings of lust. It was Luther's counsel to a friend, when he perceived a temptation begin to arise, to betake himself to prayer. Prayer is the Christian's gun, which he discharges against his enemies. Prayer is the sovereign medicine of the soul. Prayer sanctifies every mercy (1 Tim. 4:5). Prayer is the dispeller of sorrow—by venting the grief it, eases the heart. When Hannah had prayed, "she went away, and was no more sad" (1 Sam. 1:18). And if it has these rare effects, then it works for good.

The Lord's Supper works for good. It is an emblem of the marriage supper of the Lamb (Rev. 19:9), and a pledge of that communion we shall have with Christ in glory. It is a feast of fat things; it gives us bread from Heaven, such as preserves life, and prevents death. It has glorious effects in the hearts of the godly. It quickens their affections, strengthens their graces, mortifies their corruptions, revives their hopes, and increases their joy. Luther says, "It is as great a work to comfort a dejected soul, as to raise the dead to life"; yet this may and sometimes is done to the souls of the godly in the blessed supper.

4. The GRACES of the Spirit work for good.

Grace is to the soul, as light to the eye, as health to the body. Grace does to the soul, as a virtuous wife to her husband, "She will do him good all the days of her life" (Proverbs 31:12). How incomparably useful are the graces! Faith and fear go hand in hand. Faith keeps the heart cheerful, fear keeps the heart serious. Faith keeps the heart from sinking in despair, fear keeps it from floating in presumption. All the graces display themselves in their beauty: hope is "the helmet" (1 Thess. 5:8), meekness "the ornament" (1 Pet. 3:4), love "the bond of perfectness" (Col. 3:14). The saints' graces are weapons to defend them, wings to elevate them, jewels to enrich them, spices to perfume them, stars to adorn them, cordials to refresh them. And does not all this work for good? The graces are our evidences for heaven. Is it not good to have our evidences at the hour of death?

5. The ANGELS work for the good of the Saints.

The good angels are ready to do all offices of love to the people of God. "Are not all angels ministering spirits, sent to serve those who will inherit salvation?" (Heb. 1:14). Some of the fathers were of opinion that every believer has his guardian angel. This subject needs no hot debate. It may suffice us to know the whole hierarchy of angels is employed for the good of the saints.

The good angels do service to the saints in life. The angel comforted the virgin Mary (Luke 1:28). The angels stopped the mouths of the lions—that they could not hurt Daniel (Dan. 6:22). A Christian has an invisible guard of angels about him. "He shall give his angels charge over you, to keep you in all your ways" (Psalm 91. 11). The angels are of the saints' life guard, yes, the chief of the angels: "Are they not all ministering spirits?" The highest angels take care of the lowest saints.

The holy angels do service at death. The angels are about the saints' sick beds to comfort them. As God comforts by His Spirit, so by His angels. Christ in His agony was refreshed by an angel (Luke xx2:43); so are believers in the agony of death: and when the saints' breath expires, their souls are carried up to heaven by a convoy of angels (Luke 16:22).

The holy angels also do service at the day of judgment. The angels shall open the saints' graves, and shall conduct them into the presence of Christ, when they shall be made like His glorious body. "He shall send his angels, and they shall gather together his elect from the four winds, from the one end of heaven to the other" (Matt. 26:31). The angels at the day of judgment shall rid the godly of all their enemies. Here the saints are plagued with enemies. "They are my adversaries, because I follow that which is good" (Psalm 38:20). Well, the angels will shortly give God's people a writ of ease, and set them free from all their enemies: "The tares are the children of the wicked one, the harvest is the end of the world, the reapers are the angels; as therefore the tares are gathered and burnt in the fire, so shall it be in the end of the world: the Son of man shall send forth his angels, and they shall gather out of his kingdom all things which offend, and them which do iniquity, and cast them into a furnace of fire" (Matt. 13:38 42). At the day of judgment the angels of God will take the wicked, which are the tares, and will bundle them up, and throw them into hell furnace, and then the godly will not be troubled with enemies any more: thus the good angels work for good.

See here the honor and dignity of a believer. He has God's name written upon him (Rev. 3:12), the Holy Spirit dwelling in him (2 Tim. 1:14), and a guard of angels attending him!

6. The Communion of Saints works for good.

"We are helpers of your joy" (2 Cor. 1:24). One Christian conversing with another is a means to confirm him. As the stones in an arch help to strengthen one another, one Christian by imparting his experience, heats and quickens another. "Let us provoke one another to love, and to good works" (Heb. 10:24). How does grace flourish by holy conference! A Christian by good discourse drops that oil upon another, which makes the lamp of his faith burn the brighter.

7. Christ's intercession works for good.

Christ is in heaven, as Aaron with his golden plate upon his forehead, and his precious incense; and He prays for all believers as well as He did for the apostles. "My prayer is not for them alone. I pray also for those who will believe in me" (John 17:20). When a Christian is weak, and can hardly pray for himself, Jesus Christ is praying for him; and He prays for three things.

First, that the saints may be kept from sin (John 17:15). "I pray that you should keep them from the evil." We live in the world as in a pest-house; Christ prays that His saints may not be infected with the contagious evil of the times.

Second, for His people's progress in holiness. "Sanctify them" (John 17:17). Let them have constant supplies of the Spirit, and be anointed with fresh oil.

Third, for their glorification "Father, I will that those which you have given me, be with me where I am" (John 17:24). Christ is not content until the saints are in His arms. This prayer, which He made on earth, is the copy and pattern of His prayer in heaven. What a comfort is this—when Satan is tempting, Christ is praying! This works for good.

Christ's prayer takes away the sins of our prayers. As a child who present his father with a posy, goes into the garden, and there gathers some flowers and some weeds together—but coming to his mother, she picks out the weeds and binds the flowers, and so it is presented to the father. Just so—when we have put up our prayers, Christ comes, and picks away the weeds, the sin of our prayer, and presents nothing but flowers to His Father, which are a sweet smelling savor.

8. The prayers of Saints work for good to the godly.

The saints pray for all the members of the mystical body, their prayers prevail much. They prevail for recovery from sickness "Your prayer of faith shall save the sick, and the Lord shall raise him up" (James 5:15). They prevail for victory over enemies. "Lift up your prayer for the remnant that is left" (Isaiah 37:4). That night the angel of the Lord went out to the Assyrian camp and killed 185,000 Assyrian troops" (Isaiah 37:36). They prevail for deliverance out of prison. "But while Peter was in prison, the church prayed very earnestly for him. The night before Peter was to be placed on trial, he was asleep, chained between two soldiers, with others standing guard at the prison gate. Suddenly, there was a bright light in the cell, and an angel of the Lord stood before Peter. The angel tapped him on the side to awaken him and said, "Quick! Get up!" And the chains fell off his wrists." (Acts 12:5-7). The angel fetched Peter out of prison—but it was prayer which fetched the angel. They prevail for forgiveness of sin. "My servant Job shall pray for you, for him will I accept" (Job 13:8).

Thus the prayers of the saints work for good to the mystical body. And this is no small privilege to a child of God, that he has a constant trade of prayer driven for him. When he comes into any place, he may say, "I have some prayer here, nay, all the world over I have a stock of prayer going for me. When I am indisposed, and out of tune, others are praying for me, who are quick and lively." Thus the best things work for good to the people of God.

The WORST things work for good to the godly

Do not mistake me, I do not say that of their own nature, the worst things are good, for they are a fruit of the curse. But though they are naturally evil—yet the wise overruling hand of God disposing and sanctifying them—they are morally good. As the elements, though of contrary qualities—yet God has so tempered them, that they all work in a harmonious manner for the good of the universe. Or as in a watch, the wheels seem to move contrary one to another—but all carry on the motions of the watch: so things that seem to move cross to the godly—yet by the wonderful providence of God, work for their good. Among these worst things, there are four sad evils which work for good to those who love God.

1. The evil of AFFLICTION works for good, to the godly.

It is one heart-quieting consideration in all the afflictions which befall us—that God has a special hand in them: "The Almighty has afflicted me" (Ruth 1:21). Instruments can no more stir until God gives them a commission, than the axe can cut, by itself, without a hand. Job eyed God in his affliction: therefore, as Augustine observes, he does not say, "The Lord gave—and the devil took away," but, "The Lord has taken away." Whoever brings an affliction to us, it is God who sends it.

Another heart quieting consideration is—that afflictions work for good. "I have sent them into captivity for their own good." (Jer. 24:6). Judah's captivity in Babylon was for their good. "It is good for me that I have been afflicted" (Psalm 119:71). This text, like Moses' tree cast into the bitter waters of affliction, may make them sweet and wholesome to drink. Afflictions to the godly are medicinal. Out of the most poisonous drugs God extracts our salvation. Afflictions are as needful as ordinances (1 Peter 1:6). No vessel can be made of gold without fire; so it is impossible that we should be made vessels of honor, unless we are melted and refined in the furnace of affliction. "All the paths of the Lord are mercy and truth" (Psalm 35:10). As the painter intermixes bright colors with dark shadows; so the wise God mixes mercy with judgment. Those afflictive providences which seem to be harmful, are beneficial. Let us take some instances in Scripture.

Joseph's brethren throw him into a pit; afterwards they sell him; then he is cast into prison; yet all this did work for his good. His abasement made way for his advancement, he was made the second man in the kingdom. "You thought evil against me—but God meant it for good" (Gen. 50:20).

Jacob wrestled with the angel, and the hollow of Jacob's thigh was put out of joint. This was sad; but God turned it to good, for there he saw God's face, and there the Lord blessed him. "Jacob called the name of the place Peniel, for I have seen God face to face" (Gen. 32:30). Who would not be willing to have a bone out of joint, so that he might have a sight of God?

King Manasseh was bound in chains. This was sad to see—a crown of gold changed into fetters. But it wrought for his good, for, "So the Lord sent the Assyrian armies, and they took Manasseh prisoner. They put a ring through his nose, bound him in bronze chains, and led him away to Babylon. But while in deep distress, Manasseh sought the Lord his God and cried out humbly to the God of his ancestors. And when he prayed, the Lord listened to him and was moved by his request for help." (2 Chron. 33:11-13). He was more indebted to his iron chain—than to his golden crown. The one made him proud—the other made him humble.

Job was a spectacle of misery; he lost all that he ever had; he abounded only in boils and ulcers. This was sad; but it wrought for his good, his grace was proved and improved. God gave a testimony from heaven of his integrity, and did compensate his loss by giving him twice as much as ever he had before (Job 13:10).

Paul was smitten with blindness. This was uncomfortable—but it turned to his good. God did by that blindness, make way for the light of grace to shine into his soul; it was the beginning of a happy conversion (Acts 9:6).

As the hard frosts in winter bring on the flowers in the spring; as the night ushers in the morning star: so the evils of affliction produce much good to those who love God. But we are ready to question the truth of this, and say, as Mary did to the angel, "How can this be?" Therefore I shall show you several ways how affliction works for good.

(1). Affliction works for good, as it is our preacher and teacher—"Hear the rod" (Micah 6:9). Luther said that he could never rightly understand some of the Psalms—until he was in affliction.

Affliction teaches what sin is. In the word preached, we hear what a dreadful thing sin is, that it is both defiling and damning—but we fear it no more than a painted lion; therefore God lets loose affliction—and then we feel sin bitter in the fruit of it. A sick bed often teaches more than a sermon. We can best see the ugly visage of sin in the looking-glass of affliction!

Affliction teaches us to know ourselves. In prosperity we are for the most part strangers to ourselves. God afflicts us—that we may better know ourselves. We see that corruption in our hearts, in the time of affliction, which we would not believe was there. Water in the glass looks clear—but set it on the fire, and the scum boils up. In prosperity, a man seems to be humble and thankful, the water looks clear; but set this man a little on the fire of affliction, and the scum boils up—much impatience and unbelief appear. "Oh," says a Christian, "I never thought I had such a bad heart, as now I see I have! I never thought my corruptions had been so strong, and my graces so weak."

(2). Afflictions work for good, as they are the means of making the heart more upright. In prosperity the heart is apt to be divided (Hos. 10:2). The heart cleaves partly to God—and partly to the world. It is like a needle between two loadstones: God draws, and the world draws. Now God takes away the world—that the heart may cleave more to Him in sincerity. Correction is a setting the heart right and straight. As we sometimes hold a crooked rod over the fire to straighten it; so God holds us over the fire of affliction to make us more straight and upright. Oh, how good it is, when sin has bent the soul awry from God, that affliction should straighten it again!

(3). Afflictions work for good, as they conform us to Christ. God's rod is a pencil to draw Christ's image more lively upon us. It is good that there should be symmetry and proportion between the Head and the members. Would we be parts of Christ's mystical body, and not like Him? His life, as Calvin says, was a series of sufferings, "a man of sorrows, and acquainted with grief" (Isaiah 53:3). He wept, and bled. Was His head crowned with thorns, and do we think to be crowned with roses? It is good to be like Christ, though it be by sufferings. Jesus Christ drank a bitter cup, it made Him sweat drops of blood to think of it; and, though He drank the poison in the cup (the wrath of God) yet there is some wormwood in the cup left, which the saints must drink: only here is the difference between Christ's sufferings and ours; His were atoning, ours are only chastening.

(4). Afflictions work for good to the godly, as they are destructive to sin. Sin is the mother, affliction is the daughter; the daughter helps to destroy the mother. Sin is like the tree which breeds the worm, and affliction is like the worm that eats the tree. There is much corruption in the best heart: affliction does by degrees work it out, as the fire works out the dross from the gold, "The Lord did this to purge away his sin" (Isaiah 37:9). What if we have more of the rough file—if we have less rust! Afflictions carry away nothing but the dross of sin. If a physician should say to a patient, "Your body is distempered, and full of bad humours, which must be cleared out, or you will die. But I will prescribe physic which, though it may make you sick—yet it will carry away the dregs of your disease, and save your life." Would not this be for the good of the patient? Afflictions are the medicine which God uses to carry off our spiritual diseases; they cure the swelling of pride, the fever of lust, the cancer of covetousness. Do they not then work for good?

(5). Afflictions work for good, as they are the means of loosening our hearts from the world. When you dig away the earth from the root of a tree, it is to loosen the tree from the earth. Just so, God digs away our earthly comforts to loosen our hearts from the earth. A thorn grows up with every flower. God would have the world hang as a loose tooth which, being twitched away does not much trouble us. Is it not good to be weaned? The oldest saints need it. Why does the Lord break the conduit pipe—but that we may go to Him, in whom are "all our fresh springs" (Psalm 87:7).

(6). Afflictions work for good, as they make way for comfort. "In the valley of Achor, is a door of hope" (Hos. 2:15) Achor signifies trouble. God sweetens outward pain with inward peace. "Your sorrow shall he turned into joy" (John 16:20). Here is the water turned into wine. After a bitter pill, God gives sugar. Paul had his prison songs. God's rod has honey at the end of it. The saints in affliction have had such sweet raptures of joy, that they thought themselves in the borders of the heavenly Canaan.

(7). Afflictions work for good, as they are a magnifying of us. "What is man, that you should magnify him, and that you should visit him every morning?" (Job 7:17). God does by affliction magnify us three ways.

(1st.) In that He will condescend so low as to take notice of us. It is an honor that God will mind dust and ashes. It is a magnifying of us, that God thinks us worthy to be smitten. God's not striking is a slighting: "Why should you be stricken any more?" (Isaiah 1:5). If you will go on in sin, take your course—sin yourselves into hell.

(2nd.) Afflictions also magnify us, as they are ensigns of glory, signs of sonship. "If you endure chastening, God deals with you as with sons" (Heb. 12:7). Every print of the rod, is a badge of honor.

(3rd.) Afflictions tend to the magnifying of the saints, as they make them renowned in the world. Soldiers have never been so admired for their victories, as the saints have been for their sufferings. The zeal and constancy of the martyrs in their trials have rendered them famous to posterity. How eminent was Job for his patience! God leaves his name upon record: "You have heard of the patience of Job" (James 5:11). Job the sufferer, was more renowned than Alexander the conqueror.

(8.) Afflictions work for good, as they are the means of making us happy. "Happy is the man whom God corrects" (Job 5:17). What politician or moralist ever placed happiness in afflictions? Job does. "Happy is the man whom God corrects."

It may be said, How do afflictions make us happy? We reply that, being sanctified, they bring us nearer to God. The moon in the full is furthest off from the sun: so are many further off from God in the full moon of prosperity; afflictions bring them nearer to God. The magnet of mercy does not draw us so near to God as the cords of affliction. When Absalom set Joab's corn on fire, then he came running to Absalom (2 Sam. 16:30). When God sets our worldly comforts on fire, then we run to Him, and make our peace with Him. When the prodigal was pinched with need, then he returned home to his father (Luke 15:13). When the dove could not find any rest for the sole of her foot, then she flew to the ark. When God brings a deluge of affliction upon us, then we fly to the ark, Christ. Thus affliction makes us happy, in bringing us nearer to God. Faith can make use of the waters of affliction, to swim faster to Christ.

(9). Afflictions work for good, as they put to silence the wicked. How ready are they to asperse and calumniate the godly, that they serve God only for self-interest. Therefore God will have His people endure sufferings for religion, that He may put a padlock on the lying lips of wicked men. When the atheists of the world see that God has a people, who serve Him not for a livery—but for love, this stops their mouths. The devil accused Job of hypocrisy, that he was a mercenary man, all his religion was made up of ends of gold and silver. "Does Job serve God for naught? Have not you made a hedge about him?" Etc. "Well," says God, "put forth your hand, touch his estate" (Job 1:9). The devil had no sooner received a commission—but he falls a breaking down Job's hedge; but still Job worships God (Job 1:20), and professes his faith in Him. "Though he slays me—yet will I trust in him" (Job 13:15). This silenced the devil himself. How it strikes a damp into wicked men, when they see that the godly will keep close to God in a suffering condition, and that, when they lose all, they yet will hold fast their integrity.

(10). Afflictions work for good, as they make way for glory (2 Cor. 4:17). Not that they merit glory—but they prepare for it. As ploughing prepares the earth for a crop, so afflictions prepare and make us meet for glory. The painter lays his gold upon dark colors—so God first lays the dark colors of affliction, and then He lays the golden color of glory. The vessel is first seasoned before wine is poured into it: the vessels of mercy are first seasoned with affliction, and then the wine of glory is poured in. Thus we see afflictions are not harmful—but beneficial, to the saints. We should not so much look at the evil of affliction, as the good; not so much at the dark side of the cloud, as the light. The worst that God does to His children, is to whip them to heaven!

2. The evil of TEMPTATION is overruled for good to the godly.

The evil of temptation works for good. Satan is called the tempter (Mark 4:15). He is ever lying in ambush, he is continually at work with one saint or another. The devil has his circuit that he walks every day: he is not yet fully cast into prison—but, like a prisoner that goes under bail, he walks about to tempt the saints. This is a great molestation to a child of God. Now concerning Satan's temptations; there are three things to be considered:

(1). His method in tempting.

(2). The extent of his power.

(3). These temptations are overruled for good.

(1). Satan's METHOD in tempting. Here take notice of two things. His violence in tempting; and so he is the red dragon. He labors to storm the castle of the heart, he throws in thoughts of blasphemy, he tempts to deny God. These are the fiery darts which he shoots, by which he would inflame the passions. Also, notice his subtlety in tempting; and so he is the old serpent. There are five chief subtleties the devil uses.

(1.) He observes the temperament and constitution—he lays suitable baits of temptation. Like the farmer, he knows what grain is best for the soil. Satan will not tempt contrary to the natural disposition and temperament. This is his policy—he makes the wind and tide go together; that way the natural tide of the heart runs, that way the wind of temptation blows. Though the devil cannot know men's thoughts—yet he knows their temperament, and accordingly he lays his baits. He tempts the ambitious man with a crown, the lustful man with beauty.

(2.) Satan observes the fittest time to tempt—as a cunning angler casts in his angle when the fish will bite best. Satan's time of tempting is usually after an ordinance—and the reason is, he thinks he shall find us most secure. When we have been at solemn duties, we are apt to think all is done, and we grow remiss, and leave off that zeal and strictness as before; just as a soldier, who after a battle leaves off his armor, not once dreaming of an enemy. Satan watches his time, and, when we least suspect, then he throws in a temptation.

(3.) He makes use of near relations; the devil tempts by a proxy. Thus he handed over a temptation to Job by his wife. Are you still trying to maintain your integrity? Curse God and die!" (Job 2:9). A wife in the bosom may be the devil's instrument to tempt to sin.

(4.) Satan tempts to evil by those who are good; thus he gives poison in a golden cup. He tempted Christ by Peter. Peter dissuades him from suffering. "Master, pity Yourself!" Who would have thought to have found the tempter in the mouth of an apostle?

(5.) Satan tempts to sin under a pretense of religion. He is most to be feared when he transforms himself into an angel of light. He came to Christ with Scripture in his mouth: "It is written." The devil baits his hook with religion. He tempts many a man to covetousness and extortion under a pretense of providing for his family; he tempts some to do away with themselves, that they may live no longer to sin against God; and so he draws them into sin, under a pretense of avoiding sin. These are his subtle stratagems in tempting.

(2). The extent of his POWER; how far Satan's power in tempting reaches.

(1.) He can propose the object; as he set a wedge of gold before Achan.

(2.) He can poison the imagination, and instill evil thoughts into the mind. As the Holy Spirit casts in good suggestions, so the devil casts in bad ones. He put it into Judas' heart to betray Christ (John 13:2).

(3.) Satan can excite and irritate the corruption within, and work some kind of inclinableness in the heart to embrace a temptation. Though it is true Satan cannot force the will to yield consent—yet he being a cunning suitor, by his continual solicitation, may provoke to evil. Thus he provoked David to number the people (1 Chron. 21:1). The devil may, by his subtle arguments, dispute us into sin.

(3). These temptations are overruled for good to the children of God. A tree that is shaken by the wind is more settled and rooted. Just so, the blowing of a temptation does but settle a Christian the more in grace. Temptations are overruled for good in eight ways:

(1.) Temptation sends the soul to prayer. The more furiously Satan tempts, the more fervently the saint prays. The deer being shot with the dart, runs faster to the water. When Satan shoots his fiery darts at the soul, it then runs faster to the throne of grace. When Paul had the messenger of Satan to buffet him, he says, "For this I besought the Lord thrice, that it might depart from me" (2 Cor. 12:8). Temptation is a medicine for carnal security. That which makes us pray more, works for good.

(2.) Temptation to sin, is a means to keep from the perpetration of sin. The more a child of God is tempted, the more he fights against the temptation. The more Satan tempts to blasphemy, the more a saint trembles at such thoughts, and says, "Get you hence, Satan." When Joseph's mistress tempted him to folly, the stronger her temptation was, the stronger was his opposition. That temptation which the devil uses as a spur to sin, God makes a bridle to keep back a Christian from it.

(3.) Temptation works for good, as it abates the swelling of pride. "Lest I should be exalted above measure, there was given me a thorn in the flesh, a messenger of Satan to buffet me" (2 Cor. 12:7). The thorn in the flesh was to puncture the puffing up of pride. Better is that temptation which humbles me—than that duty which makes me proud. Rather than a Christian shall be haughty minded, God will let him fall into the devil's hands awhile, to be cured of his swelling pride.

(4.) Temptation works for good, as it is a touchstone to try what is in the heart. The devil tempts, that he may deceive; but God allows us to be tempted, to try us. Temptation is a trial of our sincerity. It argues that our heart is chaste and loyal to Christ, when we can look a temptation in the face, and turn our back upon it. Also it is a trial of our courage. "Ephraim is a silly dove, without heart" (Hosea 8:11). So it may be said of many, they are without a heart; they have no heart to resist temptation. No sooner does Satan come with his bait—but they yield; like a coward who, as soon as the thief approaches, gives him his purse. But he is the valorous Christian, who brandishes the sword of the Spirit against Satan, and will rather die than yield. The courage of the Romans was never more seen than when they were assaulted by the Carthaginians: the valor and courage of a saint is never more seen than on a battlefield, when he is fighting the red dragon, and by the power of faith puts the devil to flight. That grace is tried gold, which can stand in the fiery trial, and withstand Satan's fiery darts!

(5.) Temptations work for good, as God makes those who are tempted, fit to comfort others in the same distress. A Christian must himself be under the buffetings of Satan, before he can speak a word in due season to him that is weary. Paul was versed in temptations. "We are not ignorant of his devices" (2 Cor. 2:11). Thus he was able to acquaint others with Satan's cursed wiles (1 Cor. 10:13). A man that has ridden over a place where there are bogs and quicksands, is the fittest to guide others through that dangerous way. He who has felt the claws of the roaring lion, and has lain bleeding under those wounds, is the fittest man to deal with one who is tempted. None can better discover Satan's subtle devices, than those who have been long in the fencing school of temptation.

(6.) Temptations work for good, as they stir up fatherly compassion in God, to those who are tempted. The child who is sick and bruised is most looked after. When a saint lies under the bruising of temptations, Christ prays, and God the Father pities. When Satan puts the soul into a fever, God comes with a cordial; which made Luther say, that temptations are Christ's embraces, because He then most sweetly manifests Himself to the soul.

(7.) Temptations work for good, as they make the saints long more for heaven. There they shall be out of gunshot; heaven is a place of rest, no bullets of temptation fly there. The eagle which soars aloft in the air, and sits upon high trees—is not troubled with the stinging of the serpent. Just so, when believers are ascended to heaven, they shall not be molested by the old serpent, the devil. In this life, when one temptation is over, another comes. This makes God's people wish for death—to call them off the battlefield where the bullets fly so quick—and to receive a victorious crown, where neither the drum nor cannon—but the harp and violin, shall be eternally sounding.

(8.) Temptations work for good, as they engage the strength of Christ. Christ is our Friend, and when we are tempted, He sets all His power working for us. "Since he himself has gone through suffering and temptation, he is able to help us when we are being tempted" (Heb. 2:18). If a poor soul was to fight alone with the Goliath of hell, he would be sure to be vanquished—but Jesus Christ brings in His auxiliary forces, He gives fresh supplies of grace. "We are more than conquerors through him who loved us!" (Romans 8:37). Thus the evil of temptation is overruled for good.

Question. But sometimes Satan foils a child of God. How does this work for good?

Answer. I grant that, through the suspension of divine grace, and the fury of a temptation, a saint may be overcome; yet this foiling by a temptation shall be overruled for good. By this foil God makes way for the augmentation of grace. Peter was tempted to self-confidence, he presumed upon his own strength; and Christ let him fall. But this wrought for his good, it cost him many a tear. "He went out, and wept bitterly" (Matt. 26:75). And now he grows less self-reliant. He dared not say he loved Christ more than the other apostles. "Do you love me more than these?" (John 21:15). He dared not say so—his fall into sin broke the neck of his pride!

The foiling by a temptation causes more circumspection and watchfulness in a child of God. Though Satan did before decoy him into sin—yet for the future he will be the more cautious. He will have a care of coming within the lion's chain any more. He is more vigilant and fearful of the occasions of sin. He never goes out without his spiritual armor, and he girds on his armor by prayer. He knows he walks on slippery ground, therefore he looks wisely to his steps. He keeps close sentinel in his soul, and when he spies the devil coming, he grasps his spiritual weapons, and displays the shield of faith (Eph. 6:16). This is all the hurt the devil does when he foils a saint by temptation—he cures him of his careless neglect; he makes him watch and pray more. When wild beasts get over the hedge and damage the grain, a man will make his fence the stronger. Just so, when the devil gets over the hedge by a temptation, a Christian will be sure to mend his fence; he will become more fearful of sin, and careful of duty. Thus the being worsted by temptation works for good.

Objection. But if being foiled works for good, this may make Christians careless whether they are overcome by temptations or not.

Answer. There is a great deal of difference between falling into a temptation, and running into a temptation. The falling into a temptation shall work for good, not the running into it. He who falls into a river is fit for help and pity—but he who desperately runs into it, is guilty of his own death. It is madness running into a lion's den. He who runs himself into a temptation is like king Saul—who fell upon his own sword.

From all that has been said, see how God disappoints the old serpent, making his temptations turn to the good of His people. Surely if the devil knew how much benefit accrues to the saints by temptation, he would forbear to tempt. Luther once said, "There are three things which make a godly man—prayer, meditation, and temptation." Paul, in his voyage to Rome, met with a contrary wind (Acts 27:4). So the wind of temptation is a contrary wind to that of the Spirit; but God makes use of this cross wind, to blow the saints to heaven!

3. The evil of DESERTION works for good to the godly.

The evil of desertion works for good. The spouse complains of desertion. "My beloved had withdrawn himself, and was gone!" (Cant. 5:6). There is a twofold withdrawing; either in regard of grace, when God suspends the influence of His Spirit, and withholds the lively actings of grace. If the Spirit is gone, grace freezes into a chillness and indolence. Or, a withdrawing in regard of comfort. When God withholds the sweet manifestations of His favor, He does not look with such a pleasant aspect—but veils His face, and seems to be quite gone from the soul.

God is just in all His withdrawings. We desert Him before He deserts us. We desert God—when we leave off close communion with Him; when we desert His truths and dare not appear for Him; when we leave the guidance and conduct of His word, and follow the deceitful light of our own corrupt affections and passions. We desert God first; therefore we have none to blame but ourselves.

Desertion is very sad, for as when the light is withdrawn, darkness follows in the air—so when God withdraws, there is darkness and sorrow in the soul. Desertion is an agony of conscience. God holds the soul over hell. "The arrows of the Almighty are within me, the poison whereof drinks up my spirits" (Job 6:4). It was a custom among the Persians in their wars, to dip their arrows in the poison of serpents to make them more deadly. Thus did God shoot the poisoned arrow of desertion into Job, under the wounds of which his spirit lay bleeding. In times of desertion the people of God are apt to be dejected. They dispute against themselves, and think that God has quite cast them off. Therefore I shall prescribe some comfort to the deserted soul.

The mariner, when he has no star to guide him—yet he has light in his lantern, which is some help to him to see his compass; so, I shall lay down four consolations, which are as the mariner's lantern, to give some light when the poor soul is sailing in the darkness of desertion, and needs the bright morning star.

(1). None but the godly are capable of desertion. Wicked men do not know what God's love means—nor what it is to lack it. They know what it is to lack health, friends, trade—but not what it is to lack God's favor. You fear that you are not God's child because you are deserted. The Lord cannot be said to withdraw His love from the wicked, because they never had it. The being deserted, evidences you to be a child of God. How could you complain that God has estranged Himself, if you had not sometimes received smiles and tokens of love from Him?

(2). There may be the seed of grace, where there is not the flower of joy. The earth may lack a crop of grain—yet may have a mine of gold within! A Christian may have grace within, though the sweet fruit of joy does not grow. Vessels at sea, which are richly fraught with jewels and spices, may be in the dark and tossed in the storm. A soul enriched with the treasures of grace, may yet be in the dark of desertion, and so tossed as to think it shall be cast away in the storm! David, in a state of dejection, prays, "Take not your Holy Spirit from me" (Psalm 51:11). He does not pray, says Augustine, "Lord, give me your Spirit"—but "Take not away your Spirit", so that still he had the Spirit of God remaining in him.

(3). These desertions are but for a time. Christ may withdraw, and leave the soul awhile—but He will come again. "In a little wrath I hid my face from you for a moment—but with everlasting kindness will I have mercy on you" (Isaiah 64:8). When it is low water—the tide will come in again. "I will not always show my anger." (Isaiah 57:16). The tender mother sets down her child in anger—but she will take it up again into her arms, and kiss it. God may put away the soul in anger—but He will take it up again into His dear embraces, and display His banner of love over it.

(4). These desertions work for good to the godly.

Desertion cures the soul of sloth. We find the spouse fallen upon the bed of sloth: "I sleep" (Cant. 5:2). And presently Christ was gone. "My beloved had withdrawn himself" (Cant. 5:6). Who will speak to one that is drowsy?

Desertion cures inordinate affection to the world. "Love not the world" (1 John 2:15). We may hold the world as a posy in our hand—but it must not lie too near our heart! We may use it as an inn where we take a meal—but it must not be our home. Perhaps these secular things steal away the heart too much. Godly men are sometimes weighed down with an overabundance of temporal things, and drunk with the luscious delights of prosperity. And having spotted their silver wings of grace, and much defaced God's image by rubbing it against the earth—the Lord, to recover them of this, hides His face in a cloud. This eclipse has good effects—it darkens all the glory of the world, and causes it to disappear.

Desertion works for good, as it makes the saints prize God's countenance more than ever. "Your loving-kindness is better than life" (Psalm 63:3). Yet the commonness of this mercy lessens it in our esteem. When pearls grew common at Rome, they began to be slighted. God has no better way to make us value His love, than by withdrawing it awhile. If the sun shone but once a year, how would it be prized! When the soul has been long benighted with desertion, oh how welcome now is the return of the Sun of righteousness!

Desertion works for good, as it is the means of embittering sin to us. Can there be a greater misery than to have God's displeasure? What makes hell—but the hiding of God's face? And what makes God hide His face—but sin? "They have taken away my Lord, and I know not where they have laid him" (John 20:13). So, our sins have taken away the Lord, and we know not where He is laid. The favor of God is the best jewel; it can sweeten a prison, and unsting death. Oh, how odious then is that sin, which robs us of our best jewel! Sin made God desert His temple (Ezek. 8:6). Sin causes Him to appear as an enemy, and dress Himself in armor. This makes the soul pursue sin with a holy malice, and seek to be avenged on it! The deserted soul gives sin gall and vinegar to drink, and, with the spear of mortification, lets out the heart-blood of it!

Desertion works for good, as it sets the soul to weeping for the loss of God. When the sun is gone, the dew falls; and when God is gone, tears drop from the eyes. How Micah was troubled when he had lost his gods! "You've taken away all my gods—and I have nothing left!" (Judges 18:24). So when God is gone, what more do we have left? It is not the harp and violin, which can comfort—when God is gone. Though it is sad to lack God's presence—yet it is good to lament His absence.

Desertion sets the soul to seeking after God. When Christ was departed, the spouse pursues after Him, she "searched for him in all its streets and squares" (Cant. 3:2). And not having found Him, she makes a cry after Him, "Have you seen him anywhere, this one I love so much?" (Cant. 3:3). The deserted soul sends up whole volleys of sighs and groans. It knocks at heaven's gate by prayer—it can have no rest until the golden beams of God's face shine!

Desertion puts the Christian upon inquiry. He inquires the cause of God's departure. What is the accursed thing which has made God angry? Perhaps pride, perhaps sloth, perhaps worldliness. "I was angry and punished these greedy people. I withdrew myself from them" (Isaiah 57:17). Perhaps there is some secret sin allowed. A stone in the pipe hinders the current of water; so, sin lived in, hinders the sweet current of God's love. Thus conscience, as a bloodhound, having found out sin and overtaken it—this Achan is stoned to death!

Desertion works for good, as it gives us a sight of what Jesus Christ suffered for us. If the sipping of the cup is so bitter, how bitter was that full cup which Christ drank to the dregs upon the cross? He drank a cup of deadly poison, which made Him cry out, "My God, my God, why have you forsaken me?" (Matt. 22:46). None can so appreciate Christ's sufferings, none can be so fired with love to Christ—as those who have been humbled by desertion, and have been held over the flames of hell for a time.

Desertion works for good, as it prepares the saints for future comfort. The nipping frosts prepare for spring flowers. It is God's way, first to cast down, then to comfort (2 Cor. 7:6). When our Savior had been fasting—then the angels came and ministered to Him. When the Lord has kept His people long fasting—then He sends the Comforter, and feeds them with the hidden manna. "Light is sown for the righteous" (Psalm 97:11.) The saints' comforts may be hidden like seed under ground—but the seed is ripening, and will increase, and flourish into a crop!

These desertions work for good, as they will make heaven the sweeter to us. Here on earth, our comforts are like the moon, sometimes they are in the full, sometimes in the wane. God shows Himself to us awhile, and then retires from us. How will this set off heaven the more, and make it more delightful and ravishing, when we shall have a constant aspect of love from God! (1 Thess. 4:17).

Thus we see desertions work for good. The Lord brings us into the deep of desertion—that He may not bring us into the deep of damnation! He puts us into a seeming hell—that He may keep us from a real hell. God is fitting us for that time when we shall enjoy His smiles forever, when there shall be neither clouds in His face or sun setting, when Christ shall come and stay with His spouse, and the spouse shall never say again, "My beloved has withdrawn himself!"

4. The evil of SIN works for good to the godly.

Sin in its own nature, is damnable—but God in His infinite wisdom overrules it, and causes good to arise from that which seems most to oppose it. Indeed, it is a matter of wonder, that any honey should come out of this lion! We may understand it in a double sense.

(1). The sins of OTHERS are overruled for good to the godly. It is no small trouble to a gracious heart to live among the wicked. "Woe is me—that I dwell in Mesech" (Psalm 120:5). Yet even this the Lord turns to good. For,

(1.) The sins of others work for good to the godly—as they produce holy sorrow. God's people weep for what they cannot reform. "Rivers of tears run down my eyes, because they keep not your law" (Psalm 119. 136). David was a mourner for the sins of the times; his heart was turned into a spring—and his eyes into rivers! Wicked men make merry with sin. "When you do evil, then you rejoice" (Jer. 11:15). But the godly are weeping doves; they grieve for the oaths and blasphemies of the age. The sins of others, like spears, pierce their souls!

This grieving for the sins of others is good. It shows a childlike heart, to resent with sorrow the injuries done to our heavenly Father. It also shows a Christ-like heart. "He was grieved for the hardness of their hearts" (Mark 3:5). The Lord takes special notice of these tears. He likes it well—that we should weep when His glory suffers. It argues more grace to grieve for the sins of others, than for our own. We may grieve for our own sins—out of fear of hell; but to grieve for the sins of others—is from a principle of love to God. These tears drop as water from roses—they are sweet and fragrant, and God puts them in His bottle! "You keep track of all my sorrows. You have collected all my tears in your bottle. You have recorded each one in your book!" (Psalm 56:8)

(2.) The sins of others work for good to the godly—as they set them the more a praying against sin. If there were not such a spirit of wickedness abroad, perhaps there would not be such a spirit of prayer. Crying sins cause crying prayers! The people of God pray against the iniquity of the times—that God will give a check to sin, that He will put sin to the blush. If they cannot pray down sin, they pray against it; and this God takes kindly. These prayers shall both be recorded and rewarded. Though we do not prevail in prayer, we shall not lose our prayers. "My prayer returned into my own bosom" (Psalm 35:13).

(3.) The sins of others work for good—as they make us the more in love with grace. The sins of others are a foil to set off the luster of grace the more. One contrary sets off another: deformity sets off beauty. The sins of the wicked do much disfigure them. Pride is a disfiguring sin; now the beholding another's pride makes us the more in love with humility! Malice is a disfiguring sin, it is the devil's picture; the more of this we see in others the more we love meekness and charity. Drunkenness is a disfiguring sin, it turns men into beasts, it deprives of the use of reason; the more intemperate we see others, the more we must love sobriety. The black face of sin, sets off the beauty of holiness so much the more.

(4.) The sins of others work for good—as they work in us the stronger opposition against sin. "The wicked have broken your law; therefore I love your commandments" (Psalm 119:126, 127). David would never have loved God's law so much, if the wicked had not set themselves so much against it. The more violent others are against the truth, the more valiant the saints are for it. Living fish swim against the stream. Just so, the more the tide of sin comes in, the more the godly swim against it! The impieties of the times provoke holy passions in the saints! That anger is without sin—which is against sin. The sins of others are as a whetstone to set the sharper edge upon us; they whet our zeal and indignation against sin the more!

(5.) The sins of others work for good—as they make us more earnest in working out our salvation. When we see wicked men take such pains for hell—this makes us more industrious for heaven. The wicked have nothing to encourage them—yet they sin. They venture shame and disgrace, they break through all opposition. Scripture is against them, and conscience is against them, there is a flaming sword in the way—yet they sin. Godly hearts, seeing the wicked thus mad for the forbidden fruit, and wearing out themselves in the devil's service—are the more emboldened and quickened in the ways of God. They will take heaven as it were, by storm. The wicked are like camels—running after sin (Jer. 2:23). And do we creep like snails in piety? Shall impure sinners do the devil more service—than we do Christ? Shall they make more haste to go to the prison of hell—than we do to the kingdom of heaven? Are they never weary of sinning—and are we weary of praying? Have we not a better Master than they? Are not the paths of virtue pleasant? Is not there joy in the way of duty, and heaven at the end? The activity of the sons of Belial in sin—this is a spur to the godly to make them mend their pace, and run the faster to heaven!

(6.) The sins of others work for good—as they are looking-glasses in which we may see our own hearts. Do we see a heinous, impious wretch? Behold a picture of our own hearts! Such would we be—if God left us! What is in wicked men's practice—is in our nature. Sin in the wicked is like fire which flames and blazes forth; sin in the godly is like fire in the embers. Christian, though you do not break forth into a flame of scandalous sin—yet you have no cause to boast, for there is as much sin in the embers of your nature. You have the root of all sin in you, and would bear as hellish fruit as any ungodly wretch—if God did not either curb you by His power, or change you by His grace!

(7.) The sins of others work for good—as they are the means of making the people of God more thankful. When you see another infected with the plague, how thankful are you that God has preserved you from it! It is a good use that may be made of the sins of others—to make us more thankful. Why might not God have left us to the same excess of wickedness? Think with yourself, O Christian—why should God be more merciful to you than to another? Why should He snatch you, as brand plucked out of the fire—and not him? How may this make you to adore free grace! What the Pharisee said boastingly, we may say thankfully, "God, I thank you that I am not like other men—robbers, evildoers, adulterers, etc." (Luke 18:11).

If we are not as wicked as others—we should adore the riches of free-grace! Every time we see men hastening on in sin—we are to thank God that we are not such. If we see a crazy person—we thank God that it is not so with us. Much more when we see others under the power of Satan—how thankful we should be, that this is no longer our condition! "For we too were once foolish, disobedient, deceived, captives of various passions and pleasures, living in malice and envy, hateful, detesting one another." Titus 3:3

(8.) The sins of others work for good—as they are means of making God's people better. Christian, God can make you a gainer by another's sin. The more unholy others are—the more holy you should be. The more a wicked man gives himself to sin—the more a godly man gives himself to prayer. "But I give myself to prayer" (Psalm 109:4).

(9.) The sins of others work for good—as they give an occasion to us of doing good. Were there no sinners, we could not be in such a capacity for service. The godly are often the means of converting the wicked; their prudent advice and pious example is a lure and a bait to draw sinners to the embracing of the gospel. The disease of the patient, works for the good of the physician; by healing the patient, the physician enriches himself. Just so, by converting sinners from the error of their way, our crown comes to be enlarged. "Those who turn many to righteousness, shall shine as the stars forever and ever" (Dan. 12:31). Not as lamps or candles—but as the stars forever! Thus we see the sins of others are overruled for our good.

(2). The sense of their OWN sinfulness, will be overruled for the good of the godly. Thus our own sins shall work for good. This must be understood carefully, when I say the sins of the godly work for good—not that there is the least good in sin. Sin is like poison, which corrupts the blood, and infects the heart; and, without a sovereign antidote, sin always brings death. Such is the venomous nature of sin—it is deadly and damning. Sin is worse than hell. But yet God, by His mighty over ruling power, makes sin in the outcome turn to the good of His people. Hence that golden saying of Augustine, "God would never permit evil—if He could not bring good out of evil." The feeling of sinfulness in the saints, works for good several ways.

(1.) Sin makes them weary of this life. That sin is in the godly—is sad; but that it is their burden—is good. Paul's afflictions (pardon the expression) were but child's play to him—in comparison of his sin. He rejoiced in tribulation (2 Cor. 7:4). But how did this bird of paradise weep and bemoan himself under his sins! "Who shall deliver me from the body of this death?" (Romans 8:24). A believer carries his sins as a prisoner his shackles; oh, how does he long for the day of release! This sense of sin is good.

(2.) This indwelling of corruption, makes the saints prize Christ more. He who feels his sin, as a sick man feels his sickness—how welcome is Christ the physician to him! He who feels himself stung with sin—how precious is the brazen serpent to him! When Paul had bemoaned his body of death—how thankful was he for Christ! "I thank God through Jesus Christ our Lord!" (Romans 8:25). Christ's blood saves from sin, and is the sacred ointment which kills this deadly disease of sin.

(3.) This sense of sin works for good, as it is an occasion of putting the soul upon six special duties:

(a) Sin puts the soul upon self-searching. A child of God being conscious of sin, takes the candle and lantern of the Word, and searches into his heart. He desires to know the worst of himself; as a man who is diseased in body, desires to know the worst of his disease. Though our joy lies in the knowledge of our graces—yet there is some benefit in the knowledge of our corruptions. Therefore Job prays, "Reveal to me my transgression and sin" (Job 13:23). It is good to know our sins—that we may not flatter ourselves, or take our condition to be better than it is. It is good to find out our sins—lest they find us out!

(b) Sin puts a child of God upon self-abasing. Sin is left in a godly man—as a cancer in the breast, or a hunch upon the back—to keep him from being proud. Gravel and dirt are good to ballast a ship, and keep it from overturning; the sense of sin helps to ballast the soul, that it be not overturned with pride. We read of the "spots of God's children" (Deut. 32:5). When a godly man beholds his face in the looking-glass of Scripture, and sees the spots of pride, lust and hypocrisy. They are humbling spots—and make the plumes of pride fall off! It is a good use that may be made even of our sins, when they occasion low thoughts of ourselves. Better is that sin which humbles me—than that duty which makes me proud! Holy Bradford uttered these words of himself, "I am but a painted hypocrite"; and Hooper said, "Lord, I am hell—and You are heaven."

(c) Sin puts a child of God on self-judging. He passes a sentence upon himself. ''I am more brutish than any man" (Proverbs 30:2). It is dangerous to judge others—but it is good to judge ourselves. But if we judged ourselves, we would not come under judgment" (1 Cor. 11:31). When a man has judged himself, Satan is put out of office. When Satan lays anything to a saint's charge, he is able to retort and say, "It is true, Satan, I am guilty of these sins; but I have judged myself already for them; and having condemned myself in the lower court of conscience, God will acquit me in the upper court of heaven."

(d) Sin puts a child of God upon self-conflicting. Spiritual self conflicts with carnal self. "The spirit lusts against the flesh" (Gal. 5:17). Our life is a wayfaring life—and a war-faring life. There is a duel fought every day between the two seeds. A believer will not let sin have peaceable possession. If he cannot keep sin out, he will keep sin down; though he cannot quite overcome—yet he is overcoming. "To him who is overcoming" (Rev. 2:7).

(e) Sin puts a child of God upon self-observing. He knows sin is a bosom traitor, therefore he carefully observes himself. A subtle and deceitful heart, needs a watchful eye. The heart is like a castle which is continually in danger to be assaulted; this makes a child of God to be always a sentinel, and keep a guard over his heart. A believer has a strict eye over himself, lest he fall in to any scandalous sin—and so open a sluice to let all his comfort run out.

(f) Sin puts the soul upon self-reforming. A child of God does not only find out sin—but drives out sin! One foot he sets upon the neck of his sins—and the other foot he "turns to God's testimonies" (Psalm 119. 59). Thus the sins of the godly work for good. God makes the saints' maladies—their medicines.

But let none abuse this doctrine. I do not say that sin works for good to an impenitent person. No, it works for his damnation! Sin only works for good to those who love God; and for you who are godly, I know you will not draw a wrong conclusion from this—either to make light of sin, or to make bold with sin. If you should do so, God will make it cost you dearly! Remember David. He ventured presumptuously on sin, and what did he get? He lost his peace, he felt the terrors of the Almighty in his soul, though he had all helps to cheerfulness. He was a king; he had skill in music; yet nothing could administer comfort to him; he complains of his "broken bones" (Psalm 51:8). And though he did at last come out of that dark cloud—yet perhaps he never recovered his full joy to his dying day. If any of God's people should be tampering with sin, because God can turn it to good; though the Lord does not damn them—He may send them to hell in this life. He may put them into such bitter agonies and soul convulsions, as may fill them full of horror, and make them draw near to despair. Let this be a flaming sword to keep them from coming near the forbidden tree!

And thus have I shown, that both the best things and the worst things, by the overruling hand of the great God—do work together for the good of the saints.

Again, I say—think not lightly of sin!

WHY all things work for good

1. The grand reason why all things work for good, is the near and dear interest which God has in His people. The Lord has made a covenant with them. "They shall be my people, and I will be their God" (Jer. 32:38). By virtue of this compact, all things do, and must work, for good to them. "I am God, even your God" (Psalm 50:7). This word, 'Your God,' is the sweetest word in the Bible, it implies the best relations; and it is impossible there should be these relations between God and His people, and everything not work for their good. This expression, 'I am your God,' implies,

(1). The relation of a PHYSICIAN. 'I am your Physician.' God is a skillful Physician. He knows what is best. God observes the different temperaments of men, and knows what will work most effectually. Some are of a more sweet disposition, and are drawn by mercy. Others are more rugged and knotty pieces; these God deals with in a more forcible way. Some things are kept in sugar, others are kept in brine. God does not deal alike with all; He has trials for the strong and cordials for the weak. God is a faithful Physician, and therefore will turn all to the best. If God does not give you that which you like—He will give you that which you need. A physician does not so much study to please the taste of the patient—as to cure his disease. We complain that very sore trials lie upon us; let us remember God is our Physician, therefore He labors rather to heal us—than humor us. God's dealings with His children, though they are sharp—yet they are safe, and in order to cure; "that he might do you good in the latter end" (Deut. 8:16).

(2). This word, 'your God', implies the relation of a FATHER. A father loves his child; therefore whether it be a smile or a stroke, it is for the good of the child. I am your God, your Father, therefore all I do is for your good. "As a man chastens his son, so the Lord your God chastens you" (Deut. 8:5). God's chastening is not to destroy—but to reform. God cannot hurt His children, for He is a tender hearted Father, "Like as a father pities his children, so the Lord pities those who fear him" (Psalm 103. 13). Will a father seek the ruin of his child, the child that came from himself, that bears his image? All his care and skill is for his child. Whom does he settle the inheritance upon—but his child? God is the tender hearted "Father of mercies" (2 Cor. 1:3). He begets all the mercies and kindnesses in the creatures.

God is an everlasting Father (Isaiah 9:6). He was our Father from eternity; before we were children, God was our Father, and He will be our Father to all eternity. A father provides for his child while he lives; but the father dies, and then the child may be exposed to injury. But God never ceases to be a Father! You who are a believer, have a Father who never dies; and if God is your father, you can never be undone. All things must needs work for your good.

(3). This word, 'your God,' implies the relation of a HUSBAND. This is a near and sweet relation. The husband seeks the good of his spouse—not to destroy his wife. "No man ever yet hated his own flesh," (Ephes. 5:29). There is a marriage relation between God and His people. "Your Maker is your Husband" (Isaiah 54:5). God entirely loves His people. He engraves them upon the palms of His hands (Isaiah 49:16). He sets them as a seal upon His breast (Cant. 8:6). He will give kingdoms for their ransom (Isaiah 43:3). This shows how near they lie to His heart. If He is a Husband whose heart is full of love, then He will seek the good of His spouse. Either He will shield off an injury—or will turn it to the best.

(4). This word, 'your God,' implies the relation of a FRIEND. "This is my friend" (Cant. 5:16). "A friend is," as Augustine says, "half one's self." He is studious and desirous how he may do his friend good; he promotes his welfare as his own. Jonathan ventured the king's displeasure for his friend David (1 Sam. 19:4). God is our Friend, therefore He will turn all things to our good. There are false friends; Christ was betrayed by a friend. But God is the best Friend.

He is a faithful Friend. "Know therefore that the Lord your God, he is God—the faithful God" (Deut. 7:9). He is faithful in His love. He gave His very heart to us, when He gave the Son out of His bosom. Here was a pattern of love without a parallel. He is faithful in His promises. "God, who cannot lie, has promised" (Titus 1:2). He may change His promise—but cannot break it. He is faithful in His dealings; when He is afflicting He is faithful. "In faithfulness you have afflicted me" (Psalm 119:75). He is sifting and refining us as silver (Psalm 66:10).

God is an immutable Friend. "I will never leave you, nor forsake you" (Heb. 13:5). Friends often fail at a pinch. Many deal with their friends as women do with flowers; while they are fresh—they put them in their bosoms; but when they begin to wither—they throw them away. Or as the traveler does with the sun-dial; if the sun shines upon the dial, the traveler will step out of the road, and look upon the dial. But if the sun does not shine upon it, he will ride by, and never take any notice of it. So, if prosperity shines on men, then friends will look upon them; but if there is a cloud of adversity on them, they will not come near them. But God is a Friend forever; He has said, "I will never leave you." Though David walked in the shadow of death, he knew he had a Friend by him. "I will fear no evil, for you are with me" (Psalm 23:4). God never takes off His love wholly from His people. "He loved them unto the end" (John 13:1). God being such a Friend, will make all things work for our good. There is no friend but will seek the good of his friend.

(5). This word, 'your God,' implies yet a nearer relation, the relation between the Head and the members. There is a mystical union between Christ and the saints. He is called, "the Head of the church" (Eph. 5:23). Does not the head consult for the good of the body? The head guides the body, it sympathizes with it. The head is the fountain of spirits, it sends forth influence and comfort into the body. All the parts of the head are placed for the good of the body. The eye is set as it were in the watchtower, it stands sentinel to spy any danger that may come to the body, and prevent it. The tongue is both a taster and an orator. If the body be a microcosm, or little world, the head is the sun in this world, from which proceeds the light of reason. The head is placed for the good of the body. Christ and the saints make one body mystical. Our Head is in heaven, and surely He will not allow His body to be hurt—but will work for the safety of it, and make all things work for the good of the body mystical.

2. Inferences from the proposition that all things work for the good of the saints.

(1). If all things work for good, hence learn that there is a providence. Things do not work by themselves—but God sets them working for good. God is the great Disposer of all events and issues, He sets everything working. "His kingdom rules over all" (Psalm 103:19). It is meant of His providential kingdom. Things in the world are not governed by second causes, by the counsels of men, by the stars and planets—but by divine providence. Providence is the queen and governess of the world. There are three things in providence: God's foreknowing, God's determining, and God's directing all things to their proper outcomes. Whatever things do work in the world, God sets them a working. We read in the first chapter of Ezekiel, of wheels, and eyes in the wheels, and the moving of the wheels. The wheels are the whole universe, the eyes in the wheels are God's providence, the moving of the wheels is the hand of Providence, turning all things here below. That which is by some called chance is nothing else but the result of God's providence.

Learn to adore providence. Providence has an influence upon all things here below. God's providence mingles the ingredients, and makes up the whole compound.

(2). Observe the happy condition of every child of God. All things work for his good—the best and worst things. "Unto the upright arises light in darkness" (Psalm 112:4). The most dark cloudy providences of God, have some sunshine in them. What a blessed condition is a true believer in! When he dies, he goes to God; and while he lives, everything shall do him good. Affliction is for his good. What hurt does the fire to the gold? It only purifies it. What hurt does the winnowing fan do to the grain? It only separates the chaff from it. God never uses His staff—but to beat out the dust. Affliction does that which the Word many times will not, it "opens the ear to discipline" (Job 36:10). When God lays men upon their backs—then they look up to heaven! God's smiting His people is like the musician's striking upon the violin, which makes it put forth a melodious sound. How much good comes to the saints by affliction! Like bruised flowers—when they are pounded and broken—they send forth their sweetest smell.

Affliction is a bitter root—but it bears sweet fruit. "It yields the peaceable fruits of righteousness" (Heb. 12:11). Affliction is the highway to heaven; though it be flinty and thorny—yet it is the best way. Poverty shall starve our sins; sickness shall make grace more helpful (2 Cor. 4:16). Reproach shall cause "the Spirit of God and of glory to rest upon us" (1 Pet. 4:14). Death shall stop the bottle of tears—and open the gate of Paradise! A believer's dying day is his ascension day to glory. Hence it is, the saints have put their afflictions, in the inventory of their riches (Heb. 11:26). A child of God say, "If I had not been afflicted, I would have been destroyed; if my health and estate had not been lost—my soul had been lost."

(3). See then what an encouragement there is to become godly. All things shall work for good. Oh, that this may induce men to fall in love with piety! Can there be a greater loadstone to piety? Can anything more prevail with us to be good, than this—that all things shall work for our good? Piety is the true magic stone which turns everything into gold. Take the sourest part of religion, the suffering part, and there is comfort in it. God sweetens suffering with joy; He candies our wormwood with sugar. Oh, how may this bribe us to godliness! "Acquaint now yourself with God, and be at peace; thereby good shall come unto you" (Job 22:21). No man did ever come off a loser by his acquaintance with God. By this, good shall come unto you, abundance of good, the sweet distillations of grace, the hidden manna, yes, everything shall work for good. Oh, then get acquaintance with God, espouse His interest.

(4). Notice the miserable condition of wicked men. To those who are godly—evil things work for good; to those who are evil—good things work for hurt.

(1.) Temporal good things work for hurt to the wicked. Riches and prosperity are not benefits, but snares to them. Worldly things are given to the wicked, as Michal was given to David, for a snare (1 Sam. 18:21). The vulture is said to draw sickness from a perfume; so do the wicked get hurt from the sweet perfume of prosperity. Their mercies are like poisoned bread; their tables are sumptuously spread—but there is a hook under the bait! "Let their table become a snare" (Psalm 69:22). All their enjoyments are like Israel's quail—which were sauced with the wrath of God (Numb. 11:33). Pride and luxury are the twin offspring of prosperity. "You are waxen fat" (Deut. 32:15). Then he forsook God. Riches are not only like the spider's web, unprofitable—but like the cockatrice's egg, pernicious. "Riches kept for the hurt of the owner" (Eccles. 5:13). The common mercies wicked men have, are not loadstones to draw them nearer to God—but millstones to sink them deeper in hell (1 Tim. 6:9). Their delicious dainties are like Haman's banquet; after all their lordly feasting, death will bring in the bill, and they must pay it in hell.

(2.) Spiritual good things work for hurt to the wicked. From the flower of heavenly blessings—they suck poison!

The ministers of God work for their hurt. The same wind that blows one ship to the haven, blows another ship upon a rock. The same breath in the ministry that blows a godly man to heaven, blows a profane sinner to hell. They who come with the word of life in their mouths—yet to many are a savor of death. "Make the heart of this people fat, and their ears heavy" (Isaiah 6:10). The prophet was sent upon a sad message, to preach their funeral sermon. Wicked men are worse for preaching. "They hate him who rebukes" (Amos 5:10). Sinners grow more resolved in sin; let God say what He will, they will do what they desire. "As for the word which you have spoken to us in the name of the Lord—we will not hearken unto you!" (Jer. 44:16). The word preached is not healing—but hardening. And how dreadful is this for men to be sunk to hell with sermons!

Prayer works for their hurt. "The sacrifice of the wicked is an abomination to the Lord" (Proverbs 15:8). A wicked man is in a great strait: if he prays not—he sins; if he prays—he sins. "Let his prayer become sin" (Psalm 109:7). It were a sad judgment if all the food a man ate, should breed diseases in the body. And so it is with a wicked man. That prayer which should do him good, works for his hurt; he prays against sin, and sins against his prayer; his duties are tainted with atheism, and flyblown with hypocrisy. God abhors them! "The plowing of the wicked, is sin." (Proverbs 21:4)

The Lord's Supper works for their hurt. "You cannot eat of the Lord's table—and the table of devils. Do we provoke the Lord to jealousy?" (1 Cor. 10:21, 22). Some professors kept their idol-feasts—yet would come to the Lord's table. The apostle says, "Do you provoke the Lord to wrath?" Profane people feast with their sins; yet will come to feast at the Lord's table. This is to provoke God to wrath. To a sinner there is death in the cup, he "eats and drinks his own damnation" (1 Cor. 11:29). Thus the Lord's Supper works for hurt to impenitent sinners. After the sop—the devil enters!

Christ Himself works for hurt to desperate sinners. He is "a stone of stumbling, and rock of offence" (1 Pet. 2:8). He is so, through the depravity of men's hearts; for instead of believing in Him, they are offended at Him. The sun, though in its own nature pure and pleasant—yet it is hurtful to sore eyes. Jesus Christ is set for the fall, as the rising, of many (Luke 2:34). Sinners stumble at a Savior, and pluck death from the tree of life! As strong medicines recover some patients—but destroy others, so the blood of Christ, though to some it is medicine, to others it is condemnation. Here is the unparalleled misery of such as live and die in sin. The best things work for their hurt; cordials themselves, kill.

(5). See here the wisdom of God, who can make the worst things imaginable, turn to the good of the saints. He can by a divine chemistry extract gold out of dross. "Oh the depth of the wisdom of God!" (Romans 11:33). It is God's great design to set forth the wonder of His wisdom. The Lord made Joseph's prison a step to advancement. There was no way for Jonah to be saved—but by being swallowed alive by the fish. God allowed the Egyptians to hate Israel (Psalm 106:41), and this was the means of their deliverance. Paul was bound with a chain, and that chain which did bind him was the means of enlarging the gospel (Phil. 1:12). God enriches by impoverishing; He causes the augmentation of grace by the diminution of an estate. When the creature goes further from us, it is that Christ may come nearer to us. God works strangely. He brings order out of confusion, and harmony out of discord. He frequently makes use of unjust men to do that which is just.

"He is wise in heart" (Job. 9:4). He can reap His glory out of men's fury (Psalm 86:10). Either the wicked shall not do the hurt that they intend—or they shall do the good which they do not intend. God often helps when there is least hope, and saves His people in that way which they think will destroy. He made use of the high priest's malice and Judas' treason—to redeem the world. Through indiscreet passion, we are apt to find fault with things that happen: which is as if an illiterate man should censure learning, or a blind man find fault with the work in a landscape. "Vain man would be wise" (Job 11:12). Silly men will be taxing Providence, and calling the wisdom of God to the bar of human reason. God's ways are "past finding out" (Romans 9:33). They are rather to be admired than fathomed. There is never a providence of God—but has either a mercy, or a wonder in it. How stupendous and infinite is that wisdom, that makes the most adverse dispensations work for the good of His children!

(6). Learn how little cause we have then to be discontented at outward trials and troubles! What! Discontented at that which shall do us good! All things shall work for good. There are no sins God's people are more subject to, than unbelief and impatience. They are ready either to faint through unbelief, or to fret through impatience. When men fly out against God by discontent and impatience, it is a sign they do not believe this text. Discontent is an ungrateful sin, because we have more mercies than afflictions; and it is an irrational sin, because afflictions work for good. Discontent is a sin which puts us upon sin. "Fret not yourself to do evil" (Psalm 37:8). He who frets will be ready to do evil: fretting Jonah was sinning Jonah (Jonah 4:9). The devil blows the coals of passion and discontent, and then warms himself at the fire. Oh, let us not nourish this angry viper in our bosom! Let this text produce patience, "All things work for good to those who love God" (Romans 8:28). Shall we be discontented at that which works for our good? If one friend should throw a bag of money at another, and in throwing it, should graze his head—he would not be troubled much, seeing by this means he had got a bag of money. Just so, the Lord may bruise us by afflictions—but it is to enrich us. These light afflictions work for us an eternal weight of glory—and shall we be discontented!

(7). See here that Scripture fulfilled, "God is good to Israel" (Psalm 73:1). When we look upon adverse providences, and see the Lord covering His people with ashes, and "making them drunk with wormwood" (Lam. 3:15), we may be ready to call in question the love of God, and to say that He deals harshly with His people. Yet God is good to His people, because He makes all things work for good. Is not He a good God—who turns all to good? He works out sin, and works in grace; is not this good? "We are chastened of the Lord, that we should not be condemned with the world" (1 Cor. 11:32). The depth of affliction—is to save us from the depth of damnation! Let us always justify God; when our outward condition is ever so bad, let us say, "Yet God is good."

(8). See what cause the saints have to be frequent in the work of thanksgiving. In this, Christians are defective, though they are much in supplication—yet little in thanksgiving. The apostle says, "In everything giving thanks" (Thess. 5:18). Why so? Because God makes everything work for our good. We thank the physician, though he gives us a bitter medicine which makes us sick, because it is to make us well. We thank any man who does us a good turn; and shall we not be thankful to God, who makes everything work for good to us? God loves a thankful Christian. Job thanked God when He took all away: "The Lord has taken away—blessed be the name of the Lord!" (Job 1:21). Many will thank God when He gives; Job thanks Him when He takes away, because he knew God would work good out of it. We read of saints with harps in their hands (Rev. 14:2), an emblem of praise. We meet many Christians who have tears in their eyes, and complaints in their mouths. But there are few with their harps in their hands, who praise God in affliction. To be thankful in affliction is a work peculiar to a saint. Every bird can sing in spring—but some birds will sing in the dead of winter. Everyone, almost, can be thankful in prosperity—but a true saint can be thankful in adversity. A godly Christian will bless God, not only at sun-rise—but at sun-set. Well may we, in the worst which befalls us, have a psalm of thankfulness, because all things work for good. Oh, be much in blessing of God. We will thank Him who befriends us—and makes all things work out to our good.

(9). Think—if the worst things work for good to a believer, what shall the best things—Christ, and heaven! How much more shall these work for good! If the cross has so much good in it—what has the crown! If such precious clusters grow in Golgotha—how delicious is that fruit which grows in Canaan! If there is any sweetness in the bitter waters of Marah— what is there in the sweet wine of Paradise! If God's rod has honey at the end of it—what has His golden scepter! If the bread of affliction tastes so savory—then how savory is His manna! What is the heavenly ambrosia? If God's blow and stroke work for good—what shall the smiles of His face do! If temptations and sufferings have matter of joy in them—what shall glory have! If there is so much good out of evil—how great is that good where there shall be no evil? If God's chastening mercies are so great—what will His crowning mercies be? "Therefore comfort one another with these words."

(10). Consider, that if God makes all things to turn to our good—how right is it that we should make all things tend to His glory! "Do all to the glory of God" (1 Cor. 10:31). The angels glorify God, they sing divine anthems of praise. How then ought redeemed man to glorify Him, for whom God has done more than for angels! He has dignified us above them in uniting our nature with the Godhead. Christ has died for us—and not the angels. The Lord has given us, not only out of the common stock of His bounty—but He has enriched us with covenant blessings. He has bestowed upon us His Spirit. He studies our welfare, He makes everything work for our good. Free grace has laid a plan for our salvation! If God seeks our good—shall we not seek His glory?

Question. How can we be said properly to glorify God. He is infinite in His perfections, and can receive no augmentation from us?

Answer. It is true that in a strict sense we cannot bring glory to God—but in an evangelical sense we may. When we do what in us lies to lift up God's name in the world, and to cause others to have high reverential thoughts of God—this the Lord interprets a glorifying of Him. Likewise, a man is said to dishonor God—when he causes the name of God to be evil spoken of.

We are said to advance God's glory in three ways:

(1.) We glorify God—when we aim at His glory—when we make Him the first in our thoughts, and the end of our life. As all the rivers run into the sea, and all the lines meet in the center—so all our actions should terminate and center in God!

(2.) We advance God's glory—by being fruitful in grace. "Herein is my Father glorified—that you bring forth much fruit" (John 15:8). Barrenness reflects dishonor upon God. We glorify God when we grow in beauty as the lily, in tallness as the cedar, in fruitfulness as the vine.

(3.) We glorify God—when we give the praise and glory of all we do unto God. It was an excellent and humble speech of a king of Sweden; he feared lest the people's ascribing that glory to him which was due to God, should cause him to be removed before the work was done. When the silk worm weaves her curious work, she hides herself under the silk—and is not seen. When we have done our best, we must vanish away in our own thoughts—and transfer the glory of all to God. The apostle Paul said, "I labored more abundantly than them all" (1 Cor. 15:10). One would think this speech savored of pride; but the apostle pulls off the crown from his own head, and sets it upon the head of free grace, "Yet not I—but the grace of God which was with me!" Constantine used to write the name of Christ over the door, so should we over our duties. "Therefore, whether you eat or drink, or whatever you do, do everything for God's glory." 1 Corinthians 10:31

Thus let us endeavor to make the name of God glorious and renowned. If God seeks our good—let us seek His glory. If He makes all things tend to our edification—let us make all things tend to His exaltation. So much for the privilege mentioned in the text.

I proceed to the second general branch of the text—the PEOPLE interested in this privilege.

"And we know that all things work together for good, to those who love God, to those who are the called according to His purpose." Romans 8:28

II. The PEOPLE interested in this privilege. They are lovers of God. "All things work together for good, to those who love God."

Despisers and haters of God have no lot or part in this privilege. It is children's bread—it belongs only to those who love God. Because love to God is the very heart and spirit of true religion, I shall the more fully treat upon this; and for the further discussion of it, let us notice these five things concerning love to God.

1. The NATURE of love to God. Love is an expansion of soul, or the inflaming of the affections, by which a Christian breathes after God as the supreme and sovereign good. Love is to the soul as the weights to the clock, it sets the soul a-going towards God, as the wings by which we fly to heaven. By love we cleave to God, as the needle to the loadstone.

2. The GROUND of love to God; that is, knowledge. We cannot love that which we do not know. That our love may be drawn forth to God, we must know these three things in Him:

(1.) A fullness (Col. 1:19). He has a fullness of grace to cleanse us, and of a fullness glory to crown us; a fullness not only of sufficiency—but of redundancy. God is a sea of goodness without bottom and banks!

(2.) A freeness. God has an innate propensity to dispense mercy and grace; He drops as the honeycomb. "Whoever will, let him take of the water of life freely" (Rev. 22:17). God does not require that we should bring money with us, only appetite.

(3.) A propriety, or property. We must know that this fullness in God is ours. "This God is our God" (Psalm 48:14). Here is the ground of love—His Deity, and the saving interest we have in Him.

3. The KINDS of love—which I shall branch into these three:

(1.) There is a love of APPRECIATION. When we set a high value upon God as being the most sublime and infinite good. We so esteem God, as that if we have Him, we do not care though we lack all other things. The stars vanish, when the sun appears. All creatures vanish in our thoughts, when the Sun of righteousness shines in His full splendor.

(2. ) A love of DELIGHT. As a man takes delight in a friend whom he loves. The soul that loves God, rejoices in Him as in his treasure—and rests in Him as his center. The heart is so set upon God—that it

desires no more. "Show us the Father, and it suffices" (John 14:8).

(3.) A love of BENEVOLENCE. Which is a wishing well to the cause of God. He who is endeared in affection to his friend, wishes all happiness to him. This is to love God—when we are well-wishers. We desire that His interest may prevail. Our desire and prayer is that His name may be had in honor; that His gospel. which is the rod of His strength, may, like Aaron's rod—blossom and bring forth fruit!

4. The PROPERTIES of love.

(1.) Our love to God must be ENTIRE, and that, in regard of the subject, it must be with the whole heart. "You shall love the Lord your God with all your heart" (Mark 12:30). In the old law, a high priest was not to marry with a widow, nor with a harlot—not with a widow, because he had not her first love; nor with a harlot, because he had not all her love. God will have the whole heart. "Their heart is divided" (Hos. 10:2). The true mother would not have the child divided; and God will not have the heart divided. God will not have only one room in the heart, and all the other rooms let out to sin. It must be an entire love.

(2.) Love to God must be SINCERE. "Grace be with all those who love our Lord Jesus in sincerity" (Eph. 6:24). Sincere; it alludes to honey that is quite pure. Our love to God is sincere, when it is pure and without self-interest: this the school-men call a love of friendship. We must love Christ, as Augustine says, for Himself—as we love sweet wine for its taste. God's beauty and love must be the two loadstones to draw our love to Him. Alexander had two friends, Hephestion and Craterus, of whom he said, "Hephestion loves me because I am Alexander; Craterus loves me became I am king Alexander." The one loved his person, the other loved his gifts. Many love God because He gives them food and wine, and not for His intrinsic excellencies. We must love God more for what He is—than for what He bestows. True love is not mercenary. You need not hire a mother to love her child: a soul deeply in love with God needs not be hired by rewards. It cannot but love Him, for that luster of beauty which sparkles forth in Him.

(3.) Love to God must be FERVENT. The Hebrew word for love signifies ardency of affection. Saints must be seraphim, burning in holy love. To love one coldly, is the same as not to love him. The sun shines as hot as it can. Our love to God must be intense and vehement; like coals of juniper, which are most acute and fervent (Psalm 120:4). Our love to transitory things must be indifferent; we must love as if we loved not (1 Cor. 7:30). But our love to God must flame forth. The spouse was love-sick for Christ (Cant. 2:5). We can never love God as much as He deserves. As God's punishing us is less than we deserve (Ezra 9:13), so our loving Him is less than He deserves.

(4.) Love to God must be ACTIVE. It is like fire, which is the most active element; it is called the labor of love (1 Thess. 1:3). Love is no idle grace; it sets the head a-studying for God, and the feet a-running in the ways of His commandments. "The love of Christ constrains" (2 Cor. 5:14). Pretenses of love are insufficient. True love is not only seen at the tongue's end—but at the finger's end; it is the labor of love. The living creatures, mentioned in Ezekiel 1:8, had wings—an emblem of a godly Christian. He has not only the wings of faith to fly—but hands under his wings: he works by love, he spends and is spent for Christ.

(5.) Love to God must be LIBERAL. It has love tokens to bestow (1 Cor. 13:4). Love is kind. Love has not only a smooth tongue—but a kind heart. David's heart was fired with love to God, and he would not offer that to God which cost him nothing (2 Sam. 24:24). Love is not only full of benevolence—but beneficence. Love which enlarges the heart, never straitens the hand. He who loves Christ, will be liberal to His members. He will be eyes to the blind, and feet to the lame. The backs and bellies of the poor shall be the furrows where he sows the golden seeds of liberality. Some say they love God—but their love is lame of one hand, they give nothing to good uses. Indeed faith deals with invisibles—but God hates that love which is invisible. Love is like new wine, which will have vent; it vents itself in good works. The apostle speaks it in honor of the Macedonians, that they gave to the poor saints, not only up to—but beyond their power (2 Cor. 8:3). Love is bred at court, it is a noble munificent grace.

(6.) Love to God must be SPECIAL. He who is a lover of God gives Him such a love as he bestows upon none else. As God gives His children such a love as He does not bestow upon the wicked—electing, adopting love; so a gracious heart gives to God such a special distinguishing love as none else can share in. "I have espoused you to one husband, that I may present you as a chaste virgin to Christ" (2 Cor. 11:2). A wife espoused to one husband gives him such a love as she has for none else; she does not part with her marital love, to any but her husband. So a saint espoused to Christ gives Him a special love—a love incommunicable to any other, namely, a love joined with adoration. Not only the love is given to God—but the soul. "A garden enclosed is my sister, my spouse" (Cant. 4:12). The heart of a believer is Christ's garden. The flower growing in it is love mixed with divine worship, and this flower is for the use of Christ alone. The spouse keeps the key of the garden, that none may come there, but Christ.

(7.) Love to God must be PERMANENT. It is like the fire the vestal virgins kept at Rome—it does not go out. True love boils over—but does not give over. Love to God, as it is sincere without hypocrisy, so it is constant without apostasy. Love is like the pulse of the body, always beating. Wicked men are constant in love to their sins—neither shame, nor sickness, nor fear of hell, will make them give over their sins. Just so, nothing can hinder a Christian's love to God. Nothing can conquer love, not any difficulties, or oppositions. "Love is as strong as the grave" (Cant. 8:6). The grave swallows up the strongest bodies—so love swallows up the strongest difficulties. "Many waters cannot quench love" (Cant. 8:7). Neither the sweet waters of pleasure, nor the bitter waters of persecution. Love to God abides firm to death. "Being rooted and grounded in love" (Ephes. 3:17). Light things, as chaff and feathers, are quickly blown away—but a tree that is rooted, abides the storm; he who is rooted in love, endures. True love never ends—but with the life.

5. The DEGREE of love.

We must love God above all other OBJECTS. "There is nothing on earth that I desire beside you" (Psalm 73:25). God is the quintessence of all good things, He is superlatively good. The soul seeing a super eminency in God, and admiring in Him that constellation of all excellencies, is carried out in love to Him in the highest degree. "The measure of our love to God," says Bernard, "must be to love Him without measure." God, who is the chief of our happiness, must have the chief of our affections. The creature may have the milk of our love—but God must have the cream. Love to God must be above all other things, as the oil swims above the water.

We must love God more than RELATIONS. As in the case of Abraham's offering up Isaac; Isaac being the son of his old age, no question he loved him entirely, and doted on him; but when God said, "Abraham, offer up your son" (Gen. 22:2), though it were a thing which might seem, not only to oppose his reason—but his faith, for the Messiah was to come of Isaac, and if he be cut off, where shall the world have a Mediator! Yet such was the strength of Abraham's faith and ardency of his love to God—that he will take the sacrificing knife, and let out Isaac's blood. Our blessed Savior speaks of hating father and mother (Luke 14:26). Christ would not have us be unnatural; but if our dearest relations stand in our way, and would keep us from Christ—either we must step over them, or know them not (Deut. 33:9). Though some drops of love may run beside to our kindred and friends—yet the full torrent must run out after Christ. Relations may lie on the bosom—but Christ must lie in the heart!

We must love God more than our ESTATE. "You took joyfully the confiscation of your goods" (Heb. 10:34). They were glad they had anything to lose for Christ. If the world be laid in one scale, and Christ in the other—He must weigh heaviest. And is it thus? Has God the highest room in our affections? Plutarch says, When the love of God bears sway in the heart—all other love is as nothing in comparison of this love.

Use. A sharp reproof to those who do NOT love God. This may serve for a sharp reproof to such as have not a grain of love to God in their hearts—and are there such reprobates alive? He who does not love God—is a beast with a man's head! Oh wretch! Do you live upon God's bounty every day—yet not love Him? If one had a friend that supplied him continually with money, and gave him all his allowance, were not he worse than a barbarian, if he did not respect and honor that friend? Such a friend is God—He gives you your breath, He bestows a livelihood upon you—and will you not love Him? You will love your prince if he saves your life, and will you not love God who gives you your life? What loadstone so powerful to draw love, as the blessed Deity? He is blind whom beauty does not tempt, he is sottish who is not drawn with the cords of love. When the body is cold and has no heat in it, it is a sign of death—that man is dead who has no heat of love in his soul to God. How can he expect love from God, who shows no love to Him? Will God ever lay such a viper in His bosom, as casts forth the poison of malice and enmity against Him?

This reproof falls heavy upon the infidels of this age, who are so far from loving God, that they do all they can to show their hatred of Him. "They declare their sin as Sodom" (Isaiah 3:9). "They set their mouth against the heavens" (Psalm 73:9), in pride and blasphemy, and bid open defiance to God. These are monsters in nature, devils in the shape of men! Let them read their doom: "If anyone does not love the Lord, that person is cursed!" (1 Cor. 16:22), that is, let him be accursed from God, until Christ's coming to judgment. Let him be heir to a curse while he lives, and at the dreadful day of the Lord, let him hear that heart rending sentence pronounced against him, "Depart, you who are cursed!"

The TESTS of love to God

Let us test ourselves impartially whether we are in the number of those that love God. For the deciding of this, as our love will be best seen by the fruits of it, I shall lay down fourteen signs, or fruits, of love to God, and it concerns us to search carefully whether any of these fruits grow in our garden.

1. The first fruit of genuine love to God—is the musing of the mind upon God. He who is in love—his thoughts are ever upon the object of his love. He who loves God is ravished and transported with the contemplation of God. "When I awake, I am still with You!" (Psalm 139:18). The thoughts are as travelers in the mind. David's thoughts kept on the heaven-road, "I am still with You!" God is the treasure, and where the treasure is, there is the heart. By this we may test our love to God. What are our thoughts most upon? Can we say we are ravished with delight, when we think on God? Have our thoughts got wings? Are they fled aloft? Do we contemplate Christ and glory? Oh, how far are they from being lovers of God—who scarcely ever think of God! "God is not in all his thoughts" (Psalm 10:4). A sinner crowds God out of his thoughts. He never thinks of God, unless with horror, as the prisoner thinks of the judge!

2. The next fruit of of genuine love to God—is desire of communion with Him. Love desires familiarity and fellowship. "My heart and flesh cry out for the living God" (Psalm 84:2). King David being debarred the house of God where the tabernacle was, the visible token of His presence, he breathes after God, and in a holy pathos of desire, cries out for the living God. Lovers desire to be conversing together. If we love God we prize His ordinances, because there we meet with God. He speaks to us in His Word—and we speak to Him in prayer. By this let us examine our love to God. Do we desire intimacy of communion with God? Lovers cannot be long away from each other. Such as love God have a holy affection for Him—and desire to be with Him. They can bear the lack of anything—but God's presence. They can do without health and friends, they can be happy without a full table—but they cannot be happy without God. "Hide not your face from me, lest I be like those who go down into the grave" (Psalm 143:7). Lovers have their fainting fits. David was ready to faint away and die, when he had not a sight of God. They who love God cannot be contented with having ordinances, unless they may enjoy God in them; that would be to lick the glass, and not the honey.

What shall we say to those who can be all their lives long without God? They think that God may be ignored: they complain they lack health and trading—but not that they lack God! Wicked men are not acquainted with God. How can they love Him—who are not acquainted with him! Nay, which is worse, they do not desire to be acquainted with Him. "They say to God, Depart from us, we desire not the knowledge of your ways" (Job 21:14). Sinners shun acquaintance with God, they count His presence a burden; and are these lovers of God? Does that woman love her husband, who cannot endure to be in his presence?

3. Another fruit of of genuine love to God—is grief for sin. Where there is love to God—there is a grieving for our sins of unkindness against Him. A child who loves his father, cannot but weep for offending him. The heart which burns in love—melts in tears. Oh! that I should abuse the love of so dear a Savior! Did not my Lord suffer enough upon the cross—but must I make Him suffer more? Shall I give Him more gall and vinegar to drink? How disloyal and hypocritical have I been! How have I grieved His Spirit, trampled upon His royal commands, slighted His blood! This opens a vein of godly sorrow, and makes the heart bleed afresh. "Peter went out, and wept bitterly" (Matt. 26:75). When Peter thought how dearly Christ loved him; how he was taken up into the mount of transfiguration, where Christ showed him the glory of heaven in a vision; that he should deny Christ after he had received such amazing love from Him, this broke his heart with grief—he went out, and wept bitterly.

By this let us test our love to God. Do we shed the tears of godly sorrow? Do we grieve for our unkindness against God, our abuse of His mercy, our non improvement the talents which He has given us? How far are they from loving God—who sin daily, and their hearts never smite them! They have a sea of sin—and not a drop of sorrow! They are so far from being troubled, that they make merry with their sins. "When you engage in your wickedness, then you rejoice!" (Jer. 11:15). Oh wretch! Did Christ bleed for sin—and do you laugh at it? These are far from loving God. Does he love his friend—who loves to do him an injury?

4. Another fruit of genuine love to God—is courage. Love is valorous—it turns cowardice into courage. Love will make one venture upon the greatest difficulties and hazards. The fearful hen will fly upon a dog or serpent—to defend her young ones. Just so, love infuses a spirit of gallantry and fortitude into a Christian. He who loves God will stand up in His cause, and be an advocate for Him. "We cannot but speak the things which we have seen and heard" (Acts 4:20). He who is afraid to own Christ, has but little love to Him. Nicodemus came sneaking to Christ by night (John 3:2). He was fearful of being seen with Him in the day time. Love casts out fear. As the sun expels fogs and vapors, so divine love in a great measure expels carnal fear. Does he love God—who can hear His blessed truths spoken against and be silent? He who loves his friend will stand up for him, and vindicate him when he is reproached. Does Christ appear for us in heaven—and are we afraid to appear for Him on earth? Love animates a Christian, it fires his heart with zeal, and steels him with courage.

5. The fifth fruit of of genuine love to God—is sensitiveness. If we love God, our hearts ache for the dishonor done to God by wicked men. To see piety and morality broken down—and a flood of wickedness coming in; to see God's name dishonored—if there is any love to God in us, we shall lay these things to heart. Lot's righteous soul was "vexed with the filthy lives of the wicked" (2 Pet. 2:7). The sins of Sodom were as so many spears to pierce his soul. How far are they from loving God, who are not at all affected with His dishonor? If they have but peace and trading, they lay nothing to heart. A man who is dead drunk, never minds nor is affected by it—though another is bleeding to death by him. Just so, many, being drunk with the wine of prosperity, when the honor of God is wounded and His truths lie a-bleeding, are not affected by it. Did men love God, they would grieve to see His glory suffer, and piety itself become a martyr.

6. The sixth fruit of genuine love to God—is hatred against sin. Fire purges the dross from the metal. The fire of love purges out sin. "Ephraim shall say, What have I to do any more with idols!" (Hos. 14:8). He who loves God, will have nothing to do with sin, unless to give battle to it. Sin strikes not only at God's honor—but His being. Does he love his prince—who harbors a traitor to the prince? Is he a friend to God—who loves that which God hates? The love of God and the love of sin, cannot dwell together. The affections cannot be carried to two contrarieties at the same time. A man cannot love health and love poison too. Just so, one cannot love God and sin too. He who has any secret sin in his heart allowed, is as far from loving God as heaven and earth are distant one from the other.

7. Another fruit of genuine love to God—is crucifixion to the world. He who is a lover of God—is dead to the world. "The world has been crucified to me, and I to the world." (Gal. 6:14). That is, "I am dead to the honors and pleasures of the world." He who is in love with God is not much in love with anything else. The love of God, and ardent love of the world—are incompatible. "If any man loves the world, the love of the Father is not in him" (1 John 2:15). Love to God swallows up all other love—as Moses' rod swallowed up the Egyptian rods. If a man could live as high as the sun—what a small point would all the earth be. Just so, when a man's heart is raised above the world in the admiring and loving of God, how poor and diminutive are these things below! They seem as nothing in his eye. It was a sign the early Christians loved God, because their property did not lie near their hearts; but they "laid down their money at the apostles' feet" (Acts 4:35).

Test your love to God by this. What shall we think of those who have never enough of the world? They have the cancer of covetousness, thirsting insatiably after riches: "That pant after the dust of the earth" (Amos 2:7). "Never talk of your love to Christ," says Ignatius," when you prefer the world before the Pearl of price!" Are there not many such, who prize their gold above God? If they have a good farm—they care not for the water of life. They will sell Christ and a good conscience for money. Will God ever bestow heaven upon those who so basely undervalue Him, preferring glittering dust before the glorious Deity? What is there in the earth, that we should so set our hearts upon it? The devil makes us look upon it through a magnifying glass! The world has no real intrinsic worth, it is but paint and deception.

8. The next fruit of genuine love to God—is reverential fear of God. In the godly, love and fear kiss each other. There is a double fear arises from love.

(1.) A fear of displeasing. The spouse loves her husband, therefore will rather deny herself than displease him. The more we love God, the more fearful we are of grieving His Spirit. "How then can I do this great wickedness, and sin against God?" (Gen. 39:9). When Eudoxia, the empress, threatened to banish Chrysostom; "Tell her" (said he) "I fear nothing but sin!" That is a blessed love which puts a Christian into a hot fit of zeal, and a cold fit of fear, making him shake and tremble, and not dare willingly to offend God.

(2.) A fear mixed with jealousy. "Eli's heart trembled for the ark" (1 Sam. 4:13). It is not said, his heart trembled for Hophni and Phinehas, his two sons—but his heart trembled for the ark, because if the ark were taken, then the glory was departed. He who loves God is full of fear lest it should go ill with the church. He fears lest worldliness (which is the plague of leprosy) should increase; lest popery should get a footing; lest God should go from His people. The presence of God in His ordinances is the beauty and strength of a nation. So long as God's presence is with a people, so long they are safe; but the soul inflamed with love to God fears lest the visible tokens of God's presence should be removed.

By this touchstone let us test our love to God. Many fear lest peace and trading might leave them—but not lest God and His gospel might leave them. Are these lovers of God? He who loves God is more afraid of the loss of spiritual blessings than temporal blessings. If the Sun of righteousness removes out of our horizon, what can follow but darkness? What comfort can an anthem give, if the gospel is gone? Is it not like the sound of a trumpet at a funeral?

9. If we are lovers of God—we love what God loves.

(1.) We love God's WORD. David esteemed the Word, for the sweetness of it—above honey (Psalm 119. 103), and for the value of it—above gold (Psalm 119. 72). The lines of Scripture are richer than the mines of gold. Well may we love the Word; it is the pole-star which directs us to heaven, it is the field in which the Pearl of great price is hidden. That man who does not love the Word—but thinks it too strict and could wish any part of the Bible torn out (as an adulterer did the seventh commandment), he has not the least spark of love in his heart.

(2.) We love God's DAY. We do not only keep a sabbath—but love a sabbath. "If you call the sabbath a delight" (Isaiah 58:13). The sabbath is that which keeps up the face of religion among us; this day must be consecrated as glorious to the Lord. The house of God is the palace of the great King, on the sabbath God shows Himself there through the lattice. If we love God we prize His day above all other days. All the week would be dark if it were not for this day; on this day manna falls double. Now, if ever, heaven gate stands open, and God comes down in a golden shower. This blessed day the Sun of righteousness rises upon the soul. How does a gracious heart prize that day which was made on purpose to enjoy God in.

(3.) We love God's LAWS. A gracious soul is glad of the law because it checks his sinful excesses. The heart would be ready to run wild in sin, if it had not some blessed restraints put upon it by the law of God. He who loves God, loves His law—the law of repentance, the law of self-denial. Many say they love God but they hate His laws. "Let us break their bands asunder, and cast away their cords from us" (Psalm 2:3). God's precepts are compared to cords, they bind men to their good behavior; but the wicked think these cords too tight, therefore they say, "Let us break them!" They pretend to love Christ as a Savior—but hate Him as a King. Christ tells us of His yoke (Matt. 11:29). Sinners would have Christ put a crown upon their head—but not a yoke upon their neck! He would be a strange king—who would rule without laws.

(4.) We love God's PICTURE, we love His image shining in the saints. "Everyone who loves the Father loves his children, too" (1 John 5:1). It is possible to love a saint—yet not to love him as a saint; we may love him for something else, for his ingenuity, or because he is affable and bountiful. A beast loves a man—but not as he is a man—but because he feeds him, and gives him provender. But to love a saint as he is a saint, this is a sign of love to God. If we love a saint for his saintship, as having something of God in him, then we love him in these four cases.

(a) We love a saint, though he be poor. A man who loves gold—loves a piece of gold, though it is wrapped in a rag. Just so, though a saint is in rags, we love him, because there is something of Christ in him.

(b) We love a saint, though he has many personal failings. There is no perfection here on earth. In some, rash anger prevails; in some, fickleness; in some, too much love of the world. A saint in this life is like gold in the ore, much dross of infirmity cleaves to him—yet we love him for the grace that is in him. A saint is like a fair face with a scar—we love the beautiful face of holiness, though there is a scar in it. The best emerald has its blemishes, the brightest stars have their twinklings, and the best of the saints have their failings. You who cannot love another because of his infirmities, how would you have God love you?

(c) We love the saints though in some lesser things they differ from us. Perhaps another Christian has not so much light as you, and that may make him err in some things; will you presently unsaint him because he cannot come up to your light? Where there is union in fundamentals, there ought to be union in affections.

(d) We love the saints, though they are persecuted. We love precious metal, though it is in the furnace. Paul bore in his body the marks of the Lord Jesus (Gal. 6:17). Those marks were, like the soldier's scars, honorable. We must love a saint as well in chains, as in scarlet. If we love Christ, we love His persecuted members.

If this is love to God, when we love His image sparkling in the saints, oh then, how few lovers of God are to be found! Do they love God, who hate those who are like God? Do they love Christ's person, who are filled with a spirit of revenge against His people? How can that wife be said to love her husband, who tears his picture? What greater crime than holiness—if the devil is the judge! Wicked men seem to bear great reverence to the departed saints; they canonize dead saints—but persecute living saints. In vain do men stand up at the creed, and tell the world they believe in God, when they abominate one of the articles of the creed, namely, the communion of saints. Surely, there is not a greater sign of a man ripe for hell, than this—not only to lack grace—but to hate it.

10. Another blessed sign of genuine love to God—is to entertain good thoughts of God. He who loves his friend interprets what his friend does, in the best sense. "Love thinks no evil" (1 Cor. 13:5). Malice interprets all in the worst sense; love interprets all in the best sense. Love is an excellent commentator upon God's providence; it thinks no evil. He who loves God, has a good opinion of God; though He afflicts sharply—the soul takes all well. This is the language of a gracious spirit: "My God sees what a hard heart I have, therefore He drives in one wedge of affliction after another, to break my heart. He knows how full I am of the cancer of covetousness, or the swelling of pride, or the fever of lust—therefore He gives me bitter remedies, to save my life. This severe dispensation is either to mortify some corruption, or to exercise some grace. How good is God, who will not let me alone in my sins—but smites my body to save my soul!" Thus he who loves God, receives all of God's dealings in the best sense. Love puts a good gloss upon all God's actions. You who are apt to murmur at God, as if He had dealt ill with you—be humbled for this; say thus with yourself, "If I loved God more, I would have better thoughts of God." It is Satan who makes us have high thoughts of ourselves, and hard thoughts of God. "But take away everything he has, and he will surely curse You to Your face!" (Job 1:11) Love takes all in the fairest sense; it thinks no evil. "Then Job fell to the ground in worship and said, 'Naked I came from my mother's womb, and naked I will depart. The Lord gave and the Lord has taken away; may the name of the Lord be praised.' In all this, Job did not sin by charging God with wrongdoing." (Job 1:20-22) "It is the Lord's will. Let him do what he thinks best." (1 Samuel 3:18)

11. Another fruit of genuine love to God—is obedience. "He who has my commandments, and keeps them, he it is that loves me" (John 14:21). It is a vain thing to say we love Christ—if we slight His commands. Does that child love his father, who refuses to obey him? If we love God, we shall obey Him in those things which cross flesh and blood. (1.) In things difficult, and (2.) In things dangerous.

(1.) In things difficult. As, in mortifying sin. There are some sins which are not only as near to us as our garment—but dear to us as our eye. If we love God, we shall set ourselves against these, both in purpose and practice.

Also, in forgiving our enemies. God commands us upon pain of death to forgive. "Forgive one another" (Ephes. 4:32). This is hard; it is crossing the stream. We are apt to forget kindnesses, and remember injuries; but if we love God, we shall pass by offences. When we seriously consider how many talents God has forgiven us, how many affronts and provocations He has put up with at our hands; this makes us write after His copy, and endeavor rather to bury an injury, than to retaliate it.

(2.) In things dangerous. When God calls us to suffer for Him, we shall obey. Love made Jesus suffer for us. "Because of His great love for us." (Ephesians 2:4) "Because of the Lord's great love we are not consumed, for His compassions never fail." (Lamentations 3:22) Love was the chain which fastened Jesus to the cross; so, if we love God, we shall be willing to suffer for Him. Love has a strange quality, it is the least suffering grace, and yet it is the most suffering grace. It is the least suffering grace in one sense; it will not suffer known sin to lie in the soul unrepented of, it will not suffer abuses and dishonors done to God; thus it is the least suffering grace. Yet it is the most suffering grace; it will suffer reproaches, bonds, and imprisonments, for Christ's sake. "I am ready not only to be bound—but to die, for the name of the Lord Jesus" (Acts 21:13). It is true that every Christian is not a martyr—but he has the spirit of martyrdom in him. He says as Paul, "I am ready to be bound." He has a disposition of mind to suffer, if God calls him to suffer.

Love will carry men out above their own strength. Tertullian observes how much the heathen suffered, for love to their country. If the spring head of nature rises so high, surely grace will rise higher. If love to their country will make men suffer, much more should love to Christ. "Love endures all things" (1 Cor. 13:7). Basil speaks of a virgin condemned to the fire, who having her life and estate offered her if she would fall down to worship the idol, answered, "Let life and money go, welcome Christ!" It was a noble and zealous speech of Ignatius, "Let me be ground with the teeth of wild beasts—if I may be God's pure wheat." How did divine affection carry the early saints above the love of life, and the fear of death! Stephen was stoned; Luke was hanged on an olive tree; Peter was crucified at Jerusalem with his head downwards. These divine heroes were willing to suffer, rather than by their cowardice to make the name of God suffer. How did Paul prize his chain that he wore for Christ! He gloried in it, as a woman who is proud of her jewels! And holy Ignatius wore his fetters as a bracelet of diamonds. "Not accepting deliverance" (Heb. 11:35). They refused to come out of prison on sinful terms, they preferred their innocence before their liberty.

By this let us test our love to God. Have we the spirit of martyrdom? Many say they love God—but how does it appear? They will not forego the least comfort, or undergo the least cross for His sake. If Jesus Christ should have said to us, "I love you much, you are dear to me—but I cannot suffer for you, I cannot lay down my life for you," we would have questioned the genuiness His love. And may not Christ suspect us, when we pretend to love Him, and yet will endure nothing for Him!

12. He who sincerely loves God—will endeavor to make Him appear glorious in the eyes of others. Such as are in love will be commending and setting forth the amiableness of those people whom they love. If we love God, we shall spread abroad His excellencies, that so we may raise His fame and esteem, and may induce others to fall in love with Him. Love cannot be silent. We shall be as so many trumpets, sounding forth the freeness of God's grace—the transcendence of His love—and the glory of His kingdom. Love is like fire—where it burns in the heart, it will break forth at the lips. It will be elegant in setting forth God's praise. Love must have vent.

13. Another fruit of genuine love to God—is to long for Christ's appearing. "Henceforth there is a crown of righteousness laid up for me, and not for me only—but for those who love Christ's appearing" (2 Tim. 4:8). Love desires union; Aristotle gives the reason—because joy flows upon union. When our union with Christ is perfect in glory, then our joy will be full. He who loves Christ loves His appearing. Christ's appearing will be a happy appearing to the saints. His appearing now is very comforting, when He appears for us as an Advocate (Heb. 9:24). But the other appearing will be infinitely more so, when He shall appear for us as our Husband. He will at that day bestow two jewels upon us! His love; a love so great and astonishing, that it is better felt than expressed. And He will also bestow His likeness upon us! "When he shall appear, we shall be like him" (1 John 3:2). And from both these, love and likeness, infinite joy will flow into the soul! No wonder then, that he who loves Christ longs for His appearance. "The Spirit and the bride say come; even so come, Lord Jesus!" (Rev. 22:17, 20). By this let us test our love to Christ. A wicked man is afraid of Christ's appearing, and wishes He would never appear; but such as love Christ, are joyful to think of His coming in the clouds. They shall then be delivered from all their sins and fears, they shall be acquitted before men and angels, and shall be forever translated into the paradise of God!

14. Genuine love to God—will make us stoop to the lowest offices. Love is a humble grace, it does not walk abroad in state, it will creep upon its hands, it will stoop and submit to anything whereby it may be serviceable to Christ. As we see in Joseph of Arimathea, and Nicodemus, both of them honorable people—yet one takes down Christ's body with his own hands, and the other embalms it with sweet odors. It might seem much for people of their rank to be employed in that service—but love made them do it. If we love God, we shall not think any work too low for us, by which we may be helpful to Christ's members. Love is not squeamish; it will visit the sick, relieve the poor, wash the saints' wounds. The mother who loves her child is not squeamish; she will do those things for her child which others would scorn to do. He who loves God will humble himself to the lowest office of love to Christ and His members.

These are the fruits of love to God. Happy are they who can find these fruits so foreign to their natures, growing in their souls.

1. An exhortation to love God

Let me earnestly persuade all who bear the name of Christians to become lovers of God. "O love the Lord, all you his saints" (Psalm 31:23). There are but few that love God: many give Him hypocritical kisses—but few love Him. It is not so easy to love God as most imagine. The affection of love is natural—but the grace of love is not. Men are by nature haters of God (Romans 1:30). The wicked would flee from God; they would neither be under His rules, nor within His reach! They fear God—but do not love Him. All the strength in men or angels cannot make the heart love God. Ordinances will not do it of themselves, nor will judgments. Only the almighty and invincible power of the Spirit of God can infuse love into the soul. This being so hard a work, it calls upon us for the more earnest prayer and endeavor after this angelic grace of love to god. To excite and inflame our desires after it, I shall prescribe twenty motives for loving God.

(1). Without love to God, all our religion is vain. It is not duty—but love to duty, which God looks at. It is not how much we do—but how much we love. If a servant does not do his work willingly, and out of love, it is not acceptable. Duties not mingled with love, are as burdensome to God as they are to us. David therefore counsels his son Solomon to serve God with a willing mind (1 Chron. 28:9). To do duty without love, is not sacrifice—but penance.

(2). Love to God is the most noble and excellent grace. It is a pure flame kindled from heaven; by it we resemble God, who is love. Believing and obeying do not make us like God—but by love we grow like Him (1 John 4:16). Love is a grace which most delights in God, and is most delightful to Him. That disciple who was most full of love, lay in Christ's bosom. Love puts a verdure and luster upon all the graces: the graces seem to be eclipsed, unless love shines and sparkles in them. Faith is not true, unless it works by love. The waters of repentance are not pure, unless they flow from the spring of love. Love is the incense which makes all our services fragrant and acceptable to God.

(3). Is that unreasonable, which God requires? It is but our love. If He should ask our estate, or the fruit of our bodies, could we deny Him? But He asks only our love! He would only pick this flower! Is this a hard request? Was there ever any debt so easily paid as this? We do not at all impoverish ourselves by paying it. Love is no burden. Is it any labor for the bride to love her husband? Love is delightful.

(4). God is the most adequate and complete object of our love. All the excellencies which lie scattered in the creatures, are united in Him! He is wisdom, beauty, love, yes, the very essence of goodness. There is nothing in God which can cause a loathing. The creature sooner surfeits than satisfies—but there are fresh beauties continually sparkling forth in God. The more we love Him—the more we enjoy Him and are ravished with delight!

There is nothing in God to deaden our affections or quench our love. There is neither infirmity nor deformity—such as usually weaken and cool love. There is that excellence in God, which may not only invite—but command our love. If there were more angels in heaven than there are, and all those glorious seraphim had an immense flame of love burning in their breasts to eternity—yet could they not love God equivalently to that infinite perfection and transcendence of goodness which is in Him. Surely then here is enough to induce us to love God—we cannot spend our love upon a better object!

(5). Love to God facilitates religion. It oils the wheels of the affections, and makes them more lively and cheerful in God's service. Love takes off the tediousness of duty. Jacob thought seven years but little, for the love he bore to Rachel. Love makes duty a pleasure. Why are the angels so swift and winged in God's service? It is because they love Him. Love is never weary. He who loves God, is never weary of telling it. He who loves God, is never weary of serving Him.

(6). God desires our love. We have lost our beauty, and stained our blood—yet the King of heaven is a suitor to us! What is there in our love, that God should seek it? What is God the better for our love? He does not need it, He is infinitely blessed in Himself. If we deny Him our love, He has more sublime creatures who pay the cheerful tribute of love to Him. God does not need our love—yet He seeks it.

(7). God has deserved our love; how has He loved us! Our affections should be kindled at the fire of God's love. What a miracle of love is it, that God should love us, when there was nothing lovely in us. "When you were in your blood, I said unto you, Live" (Ezek. 16:6). The time of our loathing, was the time of God's loving. We had something in us to provoke God's fury—but nothing to excite His love. What love, passing understanding, was it, to give Christ to us! That Christ should die for sinners! God has set all the angels in heaven wondering at this love. Augustine says, "The cross is a pulpit, and the lesson Christ preached on it is love." Oh the living love of a dying Savior! I think I see Christ upon the cross bleeding all over! I think I hear Him say to us, "Put your hand into the wound in My side. Feel My bleeding heart. See if I do not love you! And will you not bestow your love upon Me? Will you love the world more than me? Did the world appease the wrath of God for you? Have I not done all this? And will you not love Me?" It is natural to love where we are loved. Christ having set us a copy of love, and written it with His blood, let us labor to write after so fair a copy, and to imitate Him in love. "We love Him because He first loved us." 1 John 4:19

(8). Love to God is the best self-love. It is self-love to get the soul saved; by loving God, we forward our own salvation. "He who dwells in love, dwells in God, and God in him" (1 John 4:16). And he is sure to dwell with God in heaven—who has God dwelling in his heart. So that to love God is the truest self-love; he who does not love God, does not love himself.

(9). Love to God evidences sincerity. "The upright love you" (Cant. 1:4). Many a child of God fears he is a hypocrite. Do you love God? When Peter was dejected with the sense of his sin, he thought himself unworthy that ever Christ should take notice of him, or employ him more in the work of his apostleship; see how Christ goes about to comfort him. "Peter, do you love me?" (John 21:15). As if Christ had said, "Though you have denied me through fear—yet if you can say from your heart you love me, you are sincere and upright." To love God is a better sign of sincerity, than to fear Him. The Israelites feared God's justice. "When he slew them, they sought him, and inquired early after God" (Psalm 78:34). But what did all this come to? "Nevertheless, they did but flatter him with their mouth, and lied to him with their tongue; for their heart was not right with him" (verses 36, 37). That repentance is no better than flattery, which arises only from fear of God's judgments, and has no love mixed with it. Loving God evidences that God has the heart; and if the heart is His, that will command all the rest!

(10). By our love to God, we may conclude God's love to us. "We love Him, because He first loved us" (1 John 4:19). Oh, says the soul, if I knew God loved me, I could rejoice! Do you love God? Then you may be sure of God's love to you. If our hearts burn in love to God, it is because God's love has first shined upon us, else we could not burn in love. Our love is nothing but the reflection of God's love.

(11). If you do not love God, you will love something else, either the world or sin; and are those worthy of your love? Is it not better to love God than these? It is better to love God than the WORLD, as appears in the following particulars.

If you set your love on worldly things, they will not satisfy. You may as well satisfy your body with air, as your soul with earth! "In the fullness of his sufficiency, he shall be in straits" (Job 22:22). Plenty has its poverty. If the globe of the world were yours, it would not fill your soul. Will you set your love on that which will never give you contentment? Is it not better to love God? He will give you that which shall satisfy your soul to all eternity! "When I awake, I shall be satisfied with your likeness" (Psalm 17:15). When I awake out of the sleep of death, and shall have some of the rays and beams of God's glory put upon me, I shall then be satisfied with His likeness.

If you love worldly things, they cannot remove trouble of mind. If there is a thorn in the conscience, all the world cannot pluck it out. King Saul, being perplexed in mind, all his crown jewels could not comfort him (1 Sam. 28:15). But if you love God, He can give you peace when nothing else can; He can turn the "shadow of death into the morning" (Amos 5:8). He can apply Christ's blood to refresh your soul; He can whisper His love by the Spirit, and with one smile scatter all your fears and disquiets.

If you love the world, you love that which may keep you out of heaven. Worldly contentments may be compared to the wagons in an army; while the soldiers have been entertaining themselves at the wagons, they have lost the battle. "How hard it is for those who have wealth to enter the kingdom of God!" (Mark 10:23). Prosperity, to many, is like a large sail to a small boat, which quickly overturns it; so that by loving the world, you love that which will endanger you. But if you love God, there is no fear of losing heaven. He will be a Rock to hide you—but not to hurt you. By loving Him, we come to enjoy Him forever.

You may love worldly things—but they cannot love you in return. You love gold and silver—but your gold cannot love you in return. You love a picture—but the picture cannot love you in return. You give away your love to the creature—and receive no love back. But if you love God, He will love you in return. "If any man loves me, my Father will love him, and we will come unto him, and make our abode with him" (John 14:23). God will not be behindhand in love to us. For our drop of love to Him, we shall receive an ocean of His love!

When you love the world, you love that which is worse than yourselves. The soul, as Damascen says, is a sparkle of celestial brightness; it carries in it an idea and resemblance of God. While you love the world, you love that which is infinitely below the worth of your souls. Will any one lay out cost upon sackcloth? When you lay out your love upon the world, you hang a pearl upon a swine—you love that which is inferior to yourself. As Christ speaks in another sense of the fowls of the air, "Are you nor much better than they?" (Matt. 6:26), so I say of worldly things, Are you not much better than they? You love a fair house, or a beautiful garment—are you not much better than they? But if you love God, you place your love on the most noble and sublime object—you love that which is better than yourselves. God is better than the soul, better than angels, better than heaven!

You may love the world, and receive hatred for your love. "Because you are not of the world, therefore the world hates you" (John 15:19). Would it not vex one to lay out money upon a piece of ground which, instead of bringing forth grain or fruit, should yield nothing but nettles? Thus it is with all earthly things—we love them, and they prove nettles to sting us! We meet with nothing but disappointment. "Let fire come out of the bramble, and devour the cedars of Lebanon" (Judg. 9:15). While we love the creature, fire comes out of this bramble to devour us; but if we love God, He will not return hatred for love. "I love those who love me" (Proverbs 7:17). God may chastise His children—but He cannot hate them. Every believer is part of Christ, and God can as well hate Christ as hate a believer.

You may over-love the creature. You may love wine too much, and silver too much; but you cannot love God too much. If it were possible to exceed, excess here were a virtue; but it is our sin that we cannot love God enough. "How weak is your heart!" (Ezek. 16:30). So it may be said, How weak is our love to God! It is like water of the last drawing from the still—which has less spirit in it. If we could love God far more than we do--yet it can never be proportionate to His worth; so that there is no danger of excess in our love to God.

You may love worldly things, and they die and leave you. Riches take wings! Relations drop away! There is nothing here abiding. The creature has a little honey in its mouth--but it has wings! It will soon fly away. But if you love God, He is "a portion forever" (Psalm 73:26). As He is called a Sun for comfort, so a Rock for eternity; He abides forever. Thus we see it is better to love God than the world.

If it is better to love God than the world—surely also it is better to love God than SIN. "They are haters of God, insolent, proud, and boastful. They are forever inventing new ways of sinning." (Romans 1:30). What is there in sin, that any should love it? Sin is a debt. "Forgive us our debts" (Matt. 6:12). It is a debt which binds over to the wrath of God; why should we love sin? Does any man love to be in debt? Sin is a disease. "The whole head is sick" (Isaiah 1:5). And will you love sin? Will any man hug a disease? Will he love his plague sores? Sin is a pollution. The apostle calls it "filthiness" (James 1:21). It is compared to leprosy and to poison of asps. God's heart rises against sinners. "My soul loathed them" (Zech. 11:8). Sin is a hideous monster. Lust makes a man brutish; malice makes him devilish. What is in sin to be loved? Shall we love deformity? Sin is an enemy. It is compared to a "serpent" (Proverbs 23:32). Sin has five sharp stings—shame, guilt, horror, death, damnation. Will a man love that which seeks his death? Surely then it is better to love God than sin. God will save you, sin will damn you! Is he not a fool—who loves damnation? Many love sin, more than God.

(12). The relation we stand in to God calls for love. There is near affinity. "Your Maker is your husband" (Isaiah liv. 5). And shall a wife not love her husband? He is full of tenderness. His spouse is to him as the apple of his eye. He rejoices over her, as the bridegroom over his bride (Isaiah 62:5). He loves the believer—as He loves Christ (John 17:26). The same love for quality, though not equally. Either we must love God, or we give ground of suspicion that we are not yet united to Him.

(13). Love to God is the most abiding grace. This will stay with us when other graces take their farewell. In heaven we shall need no repentance—because we shall have no sin. In heaven we shall not need patience—because there will be no affliction. In heaven we shall need no faith—because faith looks at unseen things (Heb. 11:1). Then we shall see God face to face; and where there is vision, there is no need of faith.

But when the other graces are out of date, love continues; and in this sense the apostle says that love is greater than faith or hope—because it abides the longest. "Love will last forever" (1 Cor. 13:8). Faith is the staff which we walk with in this life. "We walk by faith" (2 Cor. 5:7). But we shall leave this staff at heaven's door—and only love shall enter. Thus love carries away the crown from all the other graces. Love is the most long-lived grace—it is a blossom of eternity. How should we strive to excel in this grace, which alone shall live with us in heaven, and shall accompany us to the marriage supper of the Lamb!

(14). Love to God will never let sin thrive in the heart. Some plants will not thrive when they are near together: the love of God withers sin. Though the old man lives—yet as a sick man, it is weak. The flower of love kills the weed of sin. Though sin does not die totally—yet it dies daily. How should we labor for that grace, which is the only corrosive to destroy sin!

(15). Love to God is an excellent means for growth of grace. "But grow in grace" (2 Peter 3:18). Growth in grace is very pleasing to God. Christ accepts the reality of grace—but commends the maturity of grace; and what can more promote and augment grace than love to God? Love is like watering of the root, which makes the tree grow. Therefore the apostle uses this expression in his prayer, "May the Lord direct your hearts into the love of God" (2 Thess. 3:5). He knew this grace of love would nourish all the graces.

(16). The great benefit which will accrue to us, if we love God. "No eye has seen, no ear has heard, and no mind has imagined what God has prepared for those who love him!" (1 Cor. 2:9). The eye has seen rare sights, the ear has heard sweet music; but eye has not seen, nor ear heard, nor can the heart of man imagine what God has prepared for those who love Him! Such glorious rewards are laid up that, as Augustine says, "faith itself is not able to comprehend them!" God has promised a crown of life to those who love Him (James 1:12). This crown encircles within it, all blessedness—riches, and glory, and delight: and it is a crown which is unfading! (1 Pet. 5:4). Thus God would draw us to Him by rewards.

(17). Love to God is armor against error. For lack of hearts full of love—men have heads full of error; unholy opinions are for lack of holy affections. Why are men given up to strong delusions? Because "they receive not the love of truth" (2 Thess. 2:10, 11). The more we love God, the more we hate those heterodox opinions that would draw us off from God into libertinism.

(18). If we love God, we have all winds blowing for us, everything in the world shall conspire for our good. We know not what fiery trials we may meet with—but to those who love God all things shall work for good. Those things which work against them, shall work for them; their cross shall make way for a crown; every crosswind shall blow them to the heavenly port!

(19). Lack of love to God is the ground of apostasy. The seed in the parable, which had no root, fell away. He who has not the love of God rooted in his heart, will fall away in time of temptation. He who loves God will cleave to Him, as Ruth to Naomi. "Where you go I will go, and where you die I will die" (Ruth 1:16, 17). But he who lacks love to God will do as Orpah to her mother in law; she kissed her, and took her farewell of her. That soldier who has no love to his commander, when he sees an opportunity, will leave him, and run over to the enemy's side. He who has no love in his heart to God, you may set him down for an apostate.

(20). Love is the only thing which we can give back to God. If God is angry with us, we must not be angry back. If He chides us, we must not chide Him back. But if God loves us, we must love Him back. There is nothing in which we give back to God—but love. We must give Him our love for His love.

Thus we have seen twenty motives to excite and inflame our love to God.

Question. What shall we do to love God?

Answer. Study God. Did we study Him more, we would love Him more. Take a view of His superlative excellencies, His holiness, His incomprehensible goodness. The angels know God better than we, and clearly behold the splendor of His majesty; therefore they are so deeply enamored with Him.

Labor for an interest in God. "O God, you are my God" (Psalm lx3:1). That pronoun 'my', is a sweet loadstone to love; a man loves that which is his own. The more we believe, the more we love. Faith is the root, and love is the flower which grows upon it. "Faith which works by love" (Gal. 5:6).

Make it your earnest request to God, that He will give you a heart to love Him. This is an acceptable request, surely God will not deny it. When king Solomon asked for wisdom from God, (1 Kings 3:9), "the request pleased the Lord" (verse 10). So when you cry to God, "Lord, give me a heart to love You. It is my grief, I can love You no more. Oh, kindle this fire from heaven upon the altar of my heart!" Surely this prayer pleases the Lord, and He will pour of His Spirit upon you—whose golden oil shall make the lamp of your love burn bright!

2. An exhortation to preserve your love to God.

You who have love to God, labor to preserve it; let not this love die, or be quenched.

As you would have God's love to be continued to you, let your love be continued to Him. Love, as fire, will tend to die out. "You have left your first love" (Rev. 2:4). Satan labors to blow out this flame, and through neglect of duty we lose it. When a frail body leaves off clothes, it is apt to get cold: so when we leave off duty, by degrees we cool in our love to God. Of all graces, love is most apt to decay; therefore we had need to be the more careful to preserve it. If a man has a precious jewel, he will keep it safe. What care then should we have to keep this precious jewel of love to God! It is sad to see professors declining in their love to God; many are in a spiritual declension, their love is decaying.

There are four signs by which Christians may know that their love is decaying.

(1). When they have lost their taste. He who is in a severe illness, has no taste; he does not find that savory relish in his food as formerly. So when Christians have lost their taste, and they find no sweetness in a promise, it is a sign of a spiritual decay. "If so be you have tasted that the Lord is gracious" (1 Pet. 2:3). Time was, when they found comfort in drawing near to God. His Word was as the dropping honey, very delicious to the palate of their soul—but now it is otherwise. They can taste no more sweetness in spiritual things than in the "white of an egg" (Job 6:6). This is a sign they are in a decay; to lose the taste, argues the loss of the first love.

(2). When they have lost their appetite. A man in a deep decay has not that relish for his food as formerly. Time was, when Christians did "hunger and thirst after righteousness" (Matt. 5:6). They minded things of a heavenly aspect, the grace of the Spirit, the blood of the cross, the light of God's countenance. They had a longing for ordinances, and came to them as a hungry man to a feast. But now the case is altered. They have no appetite, they do not so prize Christ, they have not such strong affections to the Word, their hearts do not burn within them; a sad presage, they are in a decay, their love is decaying. It was a sign David's natural strength was abated, when they covered him with clothes, and yet he get no heat (1 Kings 1:1). So when men are plied with hot clothes (1 mean ordinances)—yet they have no heat of affection—but are cold and stiff, as if they were ready to be laid forth; this is a sign their first love is declined, they are in a deep decay.

(3). When they grow more in love with the world, it argues the decrease of spiritual love. They were once of a sublime, heavenly temper, they did speak the language of Canaan: but now they are like the fish in the gospel, which had money in its mouth (Matt. x7:27). They cannot lisp out three words—but one is about mammon. Their thoughts and affections, like Satan, are still compassing the earth, a sign they are going down the hill apace, their love to God is in a decay. We may observe, when nature decays and grows weaker, people go more stooping: and truly, when the heart goes more stooping to the earth, and is so bowed together that it can scarcely lift up itself to a heavenly thought, it is now sadly declining in its first love. When rust cleaves to metal, it not only takes away the brightness of the metal—but it cankers and consumes it: so when the earth cleaves to men's souls, it not only hinders the shining luster of their graces—but by degrees it cankers them.

(4). When they make little reckoning of God's worship. Duties of religion are performed in a dead, formal manner; if they are not left undone—yet they are ill done. This is a sad symptom of a spiritual decay; remissness in duty shows a decay in our first love. The strings of a violin being slack, the violin can never make good music; when men grow slack in duty, they pray as if they prayed not; this can never make any harmonious sound in God's ears. When the spiritual motion is slow and heavy, and the pulse of the soul beats low, it is a sign that Christians have left their first love.

Let us take heed of this spiritual decay; it is dangerous to abatement in our love. Love is such a grace as we know not how to be without. A soldier may as well be without his weapons, an artist without his pencil, a musician without his instrument, as a Christian can be without love. The body cannot lack its natural heat. Love is to the soul as the natural heat is to the body—there is no living without it. Love influences the graces, it excites the affections, it makes us grieve for sin, it makes us cheerful in God; it is like oil to the wheels; it quickens us in God's service. How careful then should we be to keep alive our love for God!

Question. How may we keep our love from going out?

Answer. Watch your hearts every day. Take notice of the first declinings in grace. Observe yourselves when you begin to grow dull and listless, and use all means for quickening. Be much in prayer, meditation, and holy conference. When the fire is going out you throw on fuel: so when the flame of your love is going out, make use of ordinances and gospel promises, as fuel to keep the fire of your love burning.

3. An exhortation to increase your love to God.

Let me exhort Christians to increase your love to God. Let your love be raised up higher. "And this I pray, that your love may abound more and more" (Phil. 1:9). Our love to God should be as the light of the morning: first there is the day break, then it shines brighter, to the full meridian. They who have a few sparks of love should blow up those divine sparks into a flame. A Christian should not be content with so small a grain of grace, as may make him wonder whether he has any grace or not—but should be still increasing the stock. He who has a little gold, would have more; you who love God a little, labor to love Him more. A godly man is contented with a very little of the world; yet he is never satisfied—but would have more of the Spirit's influence, and labors to add one degree of love to another. To persuade Christians to put more oil to the lamp, and increase the flame of their love, let me propose these four divine incentives.

(1). The growth of love evinces its reality. If I see the almond tree bud and flourish, I know there is life in the root. Paint will not grow; a hypocrite, who is but a picture, will not grow. But where we see love to God increasing and growing larger, as Elijah's cloud, we may conclude it is true and genuine.

(2). By the growth of love we imitate the saints in the Bible. Their love to God, like the waters of the sanctuary, did rise higher. The disciples love to Christ at first was weak, they fled from Christ; but after Christ's death it grew more vigorous, and they made an open profession of Him. Peter's love at first was more infirm and languid, he denied Christ; but afterwards how boldly did he preach Him! When Christ put him to a trial of his love, "Simon, love you Me?" (John 21:16), Peter could make his humble yet confident appeal to Christ, "Lord, you know that I love You." Thus that tender plant which before was blown down with the wind of a temptation, now is grown into a cedar, which all the powers of hell cannot shake!

(3). The growth of love will amplify the reward. The more we burn in love—the more we shall shine in glory! The higher our love—the brighter our crown!

(4). The more we love God, the more love we shall have from Him. Would we have God unbosom the sweet secrets of His love to us? Would we have the smiles of His face? Oh, then let us strive for higher degrees of love. Paul counted gold and pearl but dung for Christ, "Yes, everything else is worthless when compared with the priceless gain of knowing Christ Jesus my Lord. I have discarded everything else, counting it all as garbage, so that I may have Christ." (Phil. 3:8). Yes, he was so inflamed with love to God, that he could have wished himself accursed from Christ for his brethren the Jews (Romans 9:3). Not that he could be accursed from Christ; but such was his fervent love and pious zeal for the glory of God, that he would have been content to have suffered, even beyond what is fit to speak, if God might have had more honor.

Here was love screwed up to the highest pitch that it was possible for a mortal to arrive at: and behold how near he lay to God's heart! The Lord takes him up to heaven a while, and lays him in His bosom, where he had such a glorious sight of God, and heard those "unspeakable words, which it is not lawful for a man to utter" (2 Cor. 12:4). Never was any man a loser by his love to God.

If our love to God does not increase—it will soon decrease. If the fire is not blown up—it will quickly go out. Therefore Christians should above all things endeavor to cherish and excite their love to God. This exhortation will be out of date when we come to heaven, for then our light shall be clear, and our love perfect; but now it is in season to exhort, that our love to God may abound yet more and more.

"And we know that all things work together for good to those who love God, to those who are the called according to His purpose." Romans 8:28

EFFECTUAL CALLING

The second qualification of the people to whom this privilege in the text belongs, is—they are the called by God. "All things work for good to those who are called." Though this word called is placed in order after loving of God—yet in reality, it goes before it. Love is first named—but not first wrought; we must be called of God, before we can love God.

Calling is made (Romans 8:30) the middle link of the golden chain of salvation. It is placed between predestination and glorification; and if we have this middle link fast, we are sure of the two other ends of the chain. For the clearer illustration of this, there are six things observable.

1. A DISTINCTION about calling. There is a two-fold call.

(1.) There is an OUTWARD call, which is nothing else but God's blessed offer of grace in the gospel, His parleying with sinners, when He invites them to come in and accept of mercy. Of this our Savior speaks: "Many are called—but few chosen" (Matt. 20:16). This external call is insufficient to salvation—yet sufficient to leave men without excuse.

(2.) There is an inward call, when God wonderfully overpowers the heart, and draws the will to embrace Christ. This is an effectual call. God, by the outward call, blows a trumpet in the ear; by the inward call, He opens the heart, as He did the heart of Lydia (Acts 16:14). The outward call may bring men to a profession of Christ—the inward call brings them to a possession of Christ. The outward call curbs a sinner—the inward call changes him.

2. Our deplorable CONDITION before we are called.

(1.) We are in a state of BONDAGE. Before God calls a man, he is the devil's slave. If he says, "Go!" —the man goes. The deluded sinner is like the slave who digs in the mine, hews in the quarry, or tugs at the oar. He is at the command of Satan, as the donkey is at the command of the driver.

(2.) We are in a state of DARKNESS. "You were once darkness" (Ephes. 5:8). Darkness is very disconsolate. A man in the dark is full of fear, he trembles every step he takes. Darkness is dangerous. He who is in the dark may quickly go out of the right way, and fall into rivers or whirlpools. Just so, in the darkness of ignorance, we may quickly fall into the whirlpool of hell.

(3.) We are in a state of IMPOTENCY. "When we were without strength" (Romans 5:6). We had no strength to resist a temptation, or grapple with a corruption. Sin cut the lock where our strength lay (Judg. 16:20). Nay, there is not only impotency—but obstinacy, "You do always resist the Holy Spirit" (Acts 8:51). Besides indisposition to holiness, there is opposition to holiness.

(4.) We are in a state of POLLUTION. "I saw you polluted in your blood" (Ezek. 16:6). The mind coins only earthly thoughts; the heart is the devil's forge, where the sparks of lust fly.

(5.) We are in a state of DAMNATION. We are born under a curse. The wrath of God abides on us (John 3:36). This is our condition before God is pleased by a merciful call to bring us near to Himself, and free us from that misery in which we were before engulfed.

3. The MEANS of our effectual call. The ordinary means which the Lord uses in calling us, is not by raptures and revelations—but is,

(1.) By His WORD, which is "the rod of his strength" (Psalm 105:2). The voice of the Word is God's call to us; therefore He is said to speak to us from heaven (Heb. 12:25). That is, in the ministry of the Word. When the Word calls from sin, it is as if we heard a voice from heaven.

(2.) By His SPIRIT. This is the loud call. The Word is the instrumental cause of our conversion, the Spirit is the efficient cause of our conversion. The ministers of God are only the pipes and organs; it is the Spirit blowing in them, which effectually changes the heart. "While Peter spoke, the Holy Spirit fell on all those who heard the word" (Acts 10:44). It is not the farmer's industry in ploughing and sowing, which will make the ground fruitful, without the early and latter rain. Just so, it is not the seed of the Word that will effectually convert, unless the Spirit puts forth His sweet influence, and drops as rain upon the heart. Therefore the aid of God's Spirit is to be implored, that He would put forth His powerful voice, and awaken us out of the grave of unbelief. If a man knocks at a gate of brass, it will not open; but if he comes with a key in his hand, it will open. Just so, when God, who has the key of David in His hand (Rev. 3:7) comes, He opens the heart, though it be ever so fast locked against Him.

4. The METHOD God uses in calling of sinners.

The Lord does not tie Himself to a particular way, or use the same order with all. He comes sometimes in a still small voice. Such as have had godly parents, and have sat under the warm sunshine of religious education, often do not know how or when they were called. The Lord did secretly and gradually instill grace into their hearts, as the dew falls unnoticed. They know by the heavenly effects that they are called—but the time or manner they know not. The hand moves on the clock—but they do not perceive when it moves.

Thus God deals with some. Others are more stubborn and knotty sinners, and God comes to them in a rough wind. He uses more wedges of the law to break their hearts; He deeply humbles them, and shows them they are damned without Christ. Then having ploughed up the fallow ground of their hearts by humiliation, He sows the seed of consolation. He presents Christ and mercy to them, and draws their wills, not only to accept Christ—but passionately to desire, and faithfully to rest upon Him. Thus He wrought upon Paul, and called him from a persecutor—to a preacher. This call, though it is more visible than the other—yet is not more real. God's method in calling sinners may vary—but the effect is still the same.

5. The PROPERTIES of this effectual calling.

(1.) This call is a SWEET call. God so calls—as He allures. He does not force—but draw. The freedom of the will is not taken away—but the stubbornness of it is conquered. "Your people shall be willing in the day of your power" (Psalm 110:3). After this call there are no more disputes, the soul readily obeys God's call—as when Christ called Zacchaeus, he joyfully welcomed Him into his heart and house.

(2.) This call is a HOLY call. "Who has called us with a holy calling" (2 Tim. 1:9). This call of God calls men out of their sins—by it they are consecrated, and set apart for God. The vessels of the tabernacle were taken from common use, and set apart to a holy use. Just so, those who are effectually called are separated from sin, and consecrated to God's service. The God whom we worship is holy, the work we are employed in is holy, the place we hope to arrive at is holy; all this calls for holiness. A Christian's heart is to be the presence chamber of the blessed Trinity; and shall not holiness to the Lord be written upon it? Believers are children of God the Father, members of God the Son, and temples of God the Holy Spirit; and shall they not be holy? Holiness is the badge and livery of God's people. "The people of your holiness" (Isaiah 63:18). As chastity distinguishes a virtuous woman from a harlot, so holiness distinguishes the godly from the wicked. It is a holy calling, "God has called us to be holy, not to live impure lives" (1 Thess. 4:7).

Let not any man say he is called by God—who lives in sin. Has God called you to be a swearer, to be a drunkard? Nay, let not the merely moral person say he is effectually called. What is civility without sanctity? It is but a dead carcass strewed with flowers. The king's picture stamped upon brass, will not go current for gold. The merely moral man looks as if he had the King of heaven's image stamped upon him—but he is no better than counterfeit metal, which will not pass for current with God.

(3.) This call is an IRRESISTIBLE call. When God calls a man by His grace, he cannot but come. You may resist the minister's call—but you cannot the Spirit's call. The finger of the blessed Spirit can write upon a heart of stone, as once He wrote His laws upon tables of stone. God's words are creating words; when He said "Let there be light, there was light"; and when He says, "Let there be faith", it shall be so. When God called Paul, he answered to the call. "I was not disobedient to the heavenly vision" (Acts 26:19). God rides forth conquering in the chariot of His gospel; He makes the blind eyes see, and the stony heart bleed. If God will call a man, nothing shall lie in the way to hinder; difficulties shall be untied, the powers of hell shall disband. "Who has resisted his will?" (Romans 9:19). God bends the iron sinew, and cuts asunder the gates of brass (Psalm 107:16). When the Lord touches a man's heart by His Spirit, all proud imaginations are brought down, and the fort-royal of the will yields to God. The man that before was as a raging sea of sin, foaming forth wickedness; now he suddenly flies back and trembles, he falls down as the jailer, "What shall I do to he saved?" (Acts 16:30). What has happened this man? The Lord has effectually called him. God has been working powerfully by grace, and now his stubborn heart is conquered by a sweet violence.

(4.) This call is a HIGH calling. "I press toward the mark, for the prize of the high calling of God" (Phil. 3:14). It is a high calling, because we are called to high exercises of piety—to die to sin, to be crucified to the world, to live by faith, to have fellowship with the Father (1 John 1:3). This is a high calling: here is a work too high for men in a state of nature to perform. It is a high calling, because we are called to high privileges—to justification and adoption, to be made co-heirs with Christ. He who is effectually called, is higher than any of the kings of the earth.

(5.) This call is a GRACIOUS call. It is the fruit and product of free grace. That God should call some, and not others; that some should be taken, and others left; that one should be called who is of a more wicked disposition, while another of a sweeter temper, is rejected; here is free grace! That the poor should be rich in faith, heirs of a kingdom (James 2:5), and the nobles and great ones of the world for the most part rejected, "Not many noble are called" (1 Cor. 1:26); this is free and rich grace! "Even so, Father, for so it seemed good in your sight" (Matt. 11:26). That under the same sermon one should be effectually wrought upon—while another is no more moved than a dead man with the sound of music; that one should hear the Spirit's voice in the Word—while another does not hear it; that one should be softened and moistened with the influence of heaven—while another, like Gideon's dry fleece, has no dew upon him; behold here distinguishing, sovereign grace! The same affliction which converts one—hardens another. Affliction to one is as the bruising of spices, which cast forth a fragrant smell; to the other it is as the crushing of weeds in a mortar, which are more unsavory. What is the cause of this—but the free grace of God! It is a gracious calling; it is all enameled and interwoven with free grace! "Brothers, think of what you were when you were called. Not many of you were wise by human standards; not many were influential; not many were of noble birth. But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. He chose the lowly things of this world and the despised things--and the things that are not--to nullify the things that are, so that no one may boast before Him." 1 Corinthians 1:26-29

(6.) This call is a GLORIOUS call. "In his kindness God called you to his eternal glory." (1 Peter 5:10). We are called to the enjoyment of the ever blessed God. It is as if a man were called out of a prison to sit upon a throne. Curtius writes of one, who while digging in his garden was called to be king. Thus God calls us to glory and virtue (2 Pet. 1:3). First to virtue, then to glory. At Athens there were two temples, the temple of Virtue, and the temple of Honor; and no man could go to the temple of honor—but through the temple of virtue. Just so, God calls us first to virtue, and then to glory.

What is the glory among men, which most so hunt after—but a feather blown in the air? What is it, compared to the weight of eternal glory? Is there not great reason we should follow God's call? He calls to eternal glory; can there be any loss or harm in this? God would have us part with nothing for Him—but that which will damn us if we keep it. He has no design upon us—but to make us happy. He calls us to salvation, He calls us to a heavenly kingdom! Oh, how should we then, with Bartimeus, throw off our ragged coat of sin, and follow Christ when He calls!

(7.) This call is a RARE call. But few are savingly called. "Few are chosen" (Matt. 22:14). Few, not collectively—but comparatively. The word 'to call' signifies to choose out some from among others. Many have the light brought to them—but few have their eyes anointed to see that light. "You have a few names in Sardis who have not defiled their garments" (Rev. 3:4). How many millions sit in the region of darkness! And in those climates where the Sun of righteousness does shine, there are many who receive the light of the truth, without the love of it. There are many formalists—but few believers. There is something that looks like faith, which is not. The Cyprian diamond sparkles like the true diamond—but it is not of the right kind, it will break with the hammer. Just so, the hypocrite's faith will break with the hammer of persecution. But few are truly called. The number of precious stones is few, compared to the number of pebble stones. Most men shape their religion according to the fashion of the times; they are for the music and the idol (Dan. 3:7). The serious thought of this, should make us work out our salvation with fear, and labor to be in the number of those few whom God has translated into a state of grace.

(8.) This call is an UNCHANGEABLE call. "God's gracious gifts and calling are irrevocable" (Romans 11:29). That is, as a learned writer says, those gifts which flow from election. When God calls a man, He does not repent of it. God does not, as many friends do, love one day, and hate another; or as princes, who make their subjects favorites, and afterwards throw them into prison. This is the blessedness of a saint—his condition admits of no alteration. God's call is founded upon His decree—and His decree is immutable. Acts of grace cannot be reversed. God blots out His people's sins—but not their names. Let the world ring changes every hour, a believer's condition is unchangeable and unalterable.

6. The END of our effectual calling is the honor of God. "That we should be to the praise of his glory" (Ephes. 1:12). He who is in the state of nature, is no more fit to honor God, than a brute beast can put forth acts of reason. A man before conversion continually reflects dishonor upon God. As black vapors which arise out of moorish grounds, cloud and darken the sun, so out of the natural man's heart arise black vapors of sin, which cast a cloud upon God's glory. The sinner is versed in treason—but understands nothing of loyalty to the King of heaven. But there are some whom the lot of free grace falls upon, and these shall be taken as jewels from among the rubbish and be effectually called, that they may lift up God's name in the world. The Lord will have some in all ages who shall oppose the corruptions of the times, bear witness to His truths, and convert sinners from the error of their ways. He will have His worthies, as king David had. Those who have been monuments of God's mercies, will be trumpets of His praise.

These considerations show us the necessity of effectual calling. Without it there is no going to heaven. We must be "made fit for the inheritance" (Col. 1:12). As God makes heaven fit for us, so He makes us fit for heaven; and what gives this fitness—but effectual calling? A man remaining in the filth and rubbish of nature, is no more fit for heaven, than a dead man is fit to inherit an estate. The high calling is not a thing arbitrary or indifferent—but as needful as salvation; yet alas, how is this one thing needful neglected! Most men, like the people of Israel, wander up and down to gather straw—but do not mind the evidences of their effectual calling.

Take notice what a mighty power God puts forth in calling of sinners! God does so call, as to draw (John 6:44). Conversion is styled a resurrection. "Blessed is he who has part in the first resurrection" (Rev. 20:6). That is, a rising from sin to grace. A man can no more convert himself than a dead man can raise himself. It is called a creation (Col. 3:10). To create is above the power of nature.

Objection. "But," say some, "the will is not dead, but asleep; and God, by a moral persuasion, does only awaken us—and then the will can obey God's call, and move of itself to its own conversion."

Answer. To this I answer, Every man is by sin bound in fetters. "I perceive that you are in the bond of iniquity" (Acts 7:23). A man that is in fetters, if you use arguments, and persuade him to go, is that sufficient? There must be a breaking of his fetters, and setting him free, before he can walk. So it is with every natural man; he is fettered with corruption; now the Lord by converting grace must file off his fetters, nay, give him legs to run too—or he can never obtain salvation!

Use. An exhortation to make your calling sure.

"Give diligence to make your calling sure" (2 Peter 1:10). This is the great business of our lives—to get sound evidences of our effectual calling. Do not acquiesce in outward privileges, do not cry as the Jews, "The temple of the Lord!" (Jer. 7:4). Do not rest in baptism; what is it to have the water—and lack the Spirit? Do not be content that Christ has been preached to you. Do not satisfy yourselves with an empty profession; all this may be, and yet you are no better than empty professors. But labor to evidence to your souls that you are called of God. Give diligence to make your calling sure—it is both feasible and probable. God is not lacking to those that seek Him. Let not this great business hang in hand any longer. If there were a controversy about your land, you would use all means to clear your title; and is salvation nothing? Will you not clear your title here? Consider how sad your case is, if you are not effectually called.

If you are not effectually called, you are strangers to God. The prodigal went into a far country (Luke 14:13), which implies that every sinner, before conversion, is afar off from God. "At that time you were without Christ, strangers to the covenants of promise" (Ephes. 2:12). Men dying in their sins have no more right to promises, than strangers have to the privilege of free-born citizens. If you are strangers, what language can you expect from God—but this, "I know you not!"

If you are not effectually called, you are enemies to God. "Alienated and enemies" (Col. 1:21). There is nothing in the Bible you can lay claim to—but the threatenings! You are heirs to all the plagues written in the book of God! Though you may resist the commands of the law, you cannot flee from the curses of the law. Such as are enemies to God, let them read their doom. "Bring here these enemies of mine, who did not want me to rule over them, and slaughter them in my presence!" (Luke 19:27). Oh, how it should concern you therefore to make your calling sure! How miserable and damnable will your condition be, if death calls you before the Spirit calls you!

Question. But is there any hope of my being effectually called? I have been a great sinner.

Answer. Great sinners have been called. Paul was a violent persecutor—yet he was called. Some of the Jews who had a hand in crucifying Christ, were called. God loves to display His free grace to sinners. Therefore be not discouraged. You see a golden cord let down from heaven for poor trembling souls to lay hold upon!

Question. But how shall I know I am effectually called?

1. He who is savingly called is called out of himself, not only out of sinful self—but out of righteous self. "Not having my own righteousness" (Phil. 3:9). He whose heart God has touched by His Spirit, lays down the idol of self-righteousness at Christ's feet, for Him to tread upon. The true Christian denies not only sinful self—but righteous self. He becomes moral and pious--but he does not trust to his morality or piety. Noah's dove made use of her wings to fly—but trusted to the ark for safety. This is to be effectually called—when a man is called out of himself. Self-renunciation is the first step to saving faith.

2. He who is effectually called—has a great change wrought. Not a change of the faculties—but of the qualities. He is altered from what he was before. His body is the same—but not his mind; he has another spirit. Paul was so changed after his conversion that people did not know him (Acts 9:21). Oh what a metamorphosis does grace make! "Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor homosexual offenders nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God. And that is what some of you were! But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God. (1 Corinthians 6:9-11). Grace changes the heart!

In effectual calling there is a three-fold change wrought:

(1). There is a change wrought in the UNDERSTANDING. Before, there was ignorance—but now there is light, "Now you are light in the Lord" (Ephes. 5:8). The first work of God in the creation of the world was light: so it is in the new creation. He who is savingly called says with that man in the gospel: "I once was blind—but now I see!" (John 9:25). He sees such evil in sin, and excellency in the ways of God, as he never saw before. Indeed, this light which the blessed Spirit brings, may well be called a marvelous light. "That you should show forth the praises of Him who has called you into his marvelous light" (1 Pet. 2:9). It is a marvelous light in six respects.

(1.) Because it is supernaturally conveyed. It does not come from the celestial orbs where the planets are—but from the Sun of righteousness.

(2.) It is marvelous in the effect. This light does that which no other light can. It makes a man perceive himself to be blind.

(3.) It is a marvelous light, because it is more penetrating. Other light may shine upon the face—but this light shines into the heart, and enlightens the conscience (2 Cor. 4:6).

(4.) It is a marvelous light, because it sets those who have it a marveling. They marvel at themselves, how they could be contented to be so long without it. They marvel that their eyes should be opened, and not others. They marvel that notwithstanding their previous hatred and opposition this light—yet it should shine in their souls. This is what the saints will stand wondering at to all eternity.

(5.) It is a marvelous light, because it is more vital than any others. It not only enlightens—but quickens! It makes alive those who "were dead in trespasses and sins" (Ephes. 2:1). Therefore it is called the "light of life" (John7:12).

(6.) It is a marvelous light, because it is the beginning of everlasting light. The light of grace is the morning star which ushers in the sunlight of glory.

Now then, reader, can you say that this marvelous light of the Spirit has dawned upon you? When you were enveloped in ignorance, and neither knew God nor yourself—did suddenly a light from heaven shined in your mind? This is one part of that blessed change which is wrought in the effectual calling.

(2). There is a change wrought in the WILL. "To will is present with me" (Romans 8:18). The will, which before opposed Christ, now embraces Him. The will, which was an iron sinew against Christ, is now like melting wax—it readily receives the stamp and impression of the Holy Spirit. The will moves heavenward, and carries all the orbs of the affections along with it. The regenerate will answers to every call of God, as the echo answers to the voice, "Lord, what will you have me to do?" (Acts 9:6). The will now becomes a volunteer, it enlists itself under the Captain of salvation (Heb. 2:10). Oh what a happy change is wrought here! Before, the will kept Christ out; now, it keeps sin out!

(3). There is a change in the CONDUCT. He who is called of God, walks directly contrary to what he did before. He walked before in envy and malice—now he walks in love! Before he walked in pride—now he walks in humility. The current is carried quite another way. As in the heart there is a new birth, so in the life a new conduct. Thus we see what a mighty change is wrought, in all who are called by God.

How far are they from this effectual call, who never had any change! They are the same as they were forty or fifty years ago—as proud and carnal as ever! They have seen many changes in their times—but they have had no change in their heart. Let not men think to leap out of the harlot's lap (the world) into Abraham's bosom! They must either have a gracious change while they live—or a cursed change when they die! "Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!" 2 Corinthians 5:17

3. He who is called of God—esteems this call as the highest blessing. A king whom God has called by His grace, esteems it more that he is called to be a saint, than that he is called to be a king. He values his high calling more than his high birth. Theodosius thought it a greater honor to be a Christian, than to be an emperor. A carnal person can no more value spiritual blessings than an infant can value a diamond necklace. He prefers his worldly grandeur, his ease, plenty, and titles of honor, before conversion. He had rather be called duke than saint—this is a sign he is a stranger to effectual calling. He who is enlightened by the Spirit, counts holiness his best heraldry, and looks upon his effectual calling as his choicest blessing. When he has taken this degree, he is a candidate for heaven.

4. He who is effectually called—is called out of the world. It is a "heavenly calling" (Heb. 3:1). He who is called of God, minds the things of a heavenly aspect. He is in the world—but not of the world. Naturalists say of precious stones, though they have their matter from the earth—yet their sparkling luster is from the influence of the heavens. So it is with a godly man—though his body is from the earth—yet the sparkling of his affections is from heaven; his heart is drawn into the upper region, as high as Christ. He not only casts off every wicked work—but every earthly weight. He is not a worm—but an eagle!

5. Another sign of our effectual calling—is diligence in our ordinary calling. Some boast of their high calling—but they lie idly at anchor. True religion does not give warrant to idleness. Christians must not be slothful. Idleness is the devil's bath; a slothful person becomes a prey to every temptation. Grace, while it cures the heart, does not make the hand lame. He who is called of God, as he works for heaven, so he works in his trade.

Exhortations to those who are called

If, after searching you find that you are effectually called, I have three exhortations to you.

1. Admire and adore God's free grace in calling you—that God should pass over so many, that He should pass by the wise and noble, and that the lot of free grace should fall upon you! That He should take you out of a state of vassalage, from grinding the devil's mill, and should set you above the princes of the earth, and call you to inherit the throne of glory! Fall upon your knees, break forth into a thankful triumph of praise! Let your hearts be ten stringed instruments, to sound forth the memorial of God's saving mercy. There are none so deep in debt to free grace—as you are; and none should be so high mounted upon the pinnacle of thanksgiving. Say as the sweet singer; "I will extol you, O God my King, every day will I bless you, and I will praise your name forever!" (Psalm 145:1, 2). Those who are monuments of mercy—should be trumpets of praise! O long to be in heaven, where your thanksgivings shall be purer and shall be raised a note higher!

2. Pity those who are not yet called. Sinners in scarlet are not objects of envy—but pity; they are under "the power of Satan" (Acts 26:18). They tread every day on the brink of the bottomless pit! What if death should cast them in! O pity unconverted sinners. If you pity an ox or an donkey going astray, will you not pity a soul going astray from God, who has lost his way and his wits, and is upon the precipice of damnation!

Nay, not only pity sinners—but pray for them. Though they curse you—you must pray for them. You will pray for people who are demented; sinners are demented. "When he came to his senses" (Luke 15:17). It seems the prodigal before conversion, was in his senses. Wicked men are going to execution; sin is the halter which strangles them; death removes them off the ladder; and hell is their burning place! Will you not pray for them, when you see them in such danger?

3. You who are effectually called, honor your high calling. "I beg you to lead a life worthy of your calling" (Ephes. 4:1). Christians must keep a decorum, they must observe what is lovely. This is a seasonable advice, when many who profess to be called of God—yet by their loose and irregular walking—cast a blemish on religion, whereby the ways of God are evil spoken of. It is Salvian's speech, "What do pagans say when they see Christians live scandalously? Surely Christ taught them no better." Will you reproach Christ, and make Him suffer again, by abusing your heavenly calling?

It is one of the saddest sights—to see a man lift up his hands in prayer, and with those hands oppress; to hear the same tongue praise God at one time, and at another lie and slander; to hear a man in words profess God, and in works deny Him. Oh how unworthy is this! Yours is a holy calling, and will you be unholy? Do not think you may take liberty as others do. The Nazarite had a vow on him, separated himself to God, and promised abstinence; though others did drink wine, it was not fit for the Nazarite to do it. So, though others are loose and vain, it is not fit for those who are set apart for God by effectual calling. Are not flowers sweeter than weeds? You must be now "a peculiar people" (1 Pet. 2:9); not only peculiar in regard of dignity—but deportment. Abhor all motions of sin, because it would disparage your high calling.

Question. What is it to walk worthy of our heavenly calling?

1. It is to walk REGULARLY, to tread with an even foot, and walk according to the rules and axioms of the Word. A true saint is for canonical obedience, he follows the canon of Scripture. "As many as walk according to this canon" (Gal. 6:16). When we leave men's inventions, and cleave to God's institutions; when we walk after the Word, as Israel after the pillar of fire; this is walking worthy of our heavenly calling.

2. To walk worthy of our calling is to walk SINGULARLY. "Among all the people of the earth, I consider you alone to be righteous." (Genesis 7:1). When others walked with the devil, Noah walked with God. We are forbidden to run with the multitude (Exod. 23:2). Though in civil things singularity is not commendable—yet in religion it is good to be singular. Melanchthon was the glory of the age he lived in. Athanasius was singularly holy; he appeared for God when the stream of the times ran another way. It is better to be a pattern of holiness, than a partner in wickedness. It is better to go to heaven with a few, than to hell in the crowd! We must walk in an opposite course to the people of the world.

3. To walk worthy of our calling is to walk CHEERFULLY. "Rejoice in the Lord always" (Phil. 4:4). Too much drooping of spirit disparages our high calling, and makes others suspect a godly life to be melancholy. Christ loves to see us rejoicing in Him. Causinus speaks of a dove, whose wings being perfumed with sweet ointments, drew the other doves after her. Cheerfulness is a perfume to draw others to godliness. True religion does not banish joy. As there is a seriousness without sourness, so there is a cheerful liveliness without lightness. When the prodigal was converted "they began to be merry" (Luke 15:24). Who should be cheerful—if not the people of God? They are no sooner born of the Spirit—but they are heirs to a crown! God Himself is their portion, and heaven is their mansion—and shall they not rejoice?

4. To walk worthy of our calling is to walk WISELY. Walking wisely implies three things.

(a) To walk WATCHFULLY. "The wise man's eyes are in his head" (Eccles. 2:14). Others watch for our halting, therefore we had need look to our standing. We must beware, not only of scandals—but of all that is unfitting, lest thereby we open the mouth of others with a fresh cry against religion. If our piety will not convert men—our prudence may silence them.

(b) To walk COURTEOUSLY. The spirit of the gospel is full of meekness and politeness. "Be courteous" (1 Pet. 3:8). Take heed of a morose, or haughty behavior. Religion does not take away civility—but refines it. "Abraham stood up, and bowed himself to the children of Heth" (Gen. 23:7). Though they were of a heathenish race—yet Abraham gave them a civil respect. Paul was of an affable temper. "I am made all things to men, that I might by all means save some" (1 Cor. 9:22). In lesser matters the apostle yielded to others—that by his winning manner, he might win upon them.

(c) To walk MAGNANIMOUSLY. Though we must be humble—yet not base. It is unworthy to prostitute ourselves to the lusts of men. What is sinfully imposed, ought to be zealously opposed. Conscience is God's diocese, where none has right to visit—but He who is the Bishop of our souls (1 Pet. 2:25). We must not be like hot iron, which may be beaten into any form. A brave spirited Christian will rather suffer, than let his conscience be violated. Here is the serpent and the dove united—sagacity and innocence. This prudential walking corresponds with our high calling, and much adorns the gospel of Christ.

5. To walk worthy of our calling is to walk INFLUENTIALLY—to do good to others, and to be rich in acts of mercy (Heb. 13:16). Good works honor religion. As Mary poured the ointment on Christ, so by good works we pour ointments on the head of the gospel, and make it give forth a fragrant smell. Good works, though they are not causes of salvation—yet they are evidences. When with our Savior we go about doing good, and send abroad the refreshing influence of our liberality, we walk worthy of our high calling.

Here is matter of consolation to you who are effectually called. God has magnified rich grace toward you. You are called to great honor to be co-heirs with Christ; this should revive you in the worst of times. Let men reproach and miscall you; set God's calling of you against man's miscalling. Let men persecute you to death: they do but give you a pass, and send you to heaven the sooner! How may this cure the trembling of the heart! What, though the sea roars, though the earth is unsettled, though the stars are shaken out of their places, you need not fear. You are effectually called—and therefore are sure to be crowned!

Concerning God's purpose

1. God's purpose is the cause of salvation.

The last thing in the text, which I shall but briefly glance at, is the ground and origin of our effectual calling, in these words, "according to His purpose" (Eph. 1:11). Anselm renders it, "According to his good will." Peter Martyr reads it, "According to His decree." This purpose, or decree of God, is the fountainhead of our spiritual blessings. It is the moving cause of our effectual calling, justification, and glorification. It is the highest link in the golden chain of salvation. What is the reason that one man is effectually called, and not another? It is from the eternal purpose of God! God's decree gives the casting vote in man's salvation.

Let us then ascribe the whole work of grace to the pleasure of God's will. God did not choose us because we were worthy—but by choosing us He makes us worthy. Proud men are apt to assume and arrogate too much to themselves, in being sharers with God. While many cry out against church sacrilege, they are in the meantime guilty of a far greater sacrilege, in robbing God of His glory, while they go to set the crown of salvation upon their own head. But we must resolve all into God's purpose. The evidences of salvation are in the saints—but the cause of salvation is in God.

If it is God's purpose which saves—then it is not free will. Pelagians are strenuous asserters of free will. They tell us that a man has an innate power to effect his own conversion; but this text confutes it. Our calling is "according to God's purpose." The Scripture plucks up the root of free will. "It is not of him who wills" (Romans 9:16). All depends upon the purpose of God. When the prisoner is cast at the bar, there is no saving him, unless the king has a purpose to save him. God's purpose is His prerogative royal.

If it is God's purpose which saves—then it is not merit. Bellarmine holds that good works do expiate sin and merit glory; but the text says that we are called according to God's purpose, and there is a parallel Scripture, "Who has saved us, and called us, not according to our works—but according to his own purpose and grace" (2 Tim. 1:9). There is no such thing as merit. Our best works have in them both defection and infection, and so are but glittering sins; therefore if we are called and justified, it is God's purpose brings it to pass.

Objection. But the Papists allege that Scripture for merit: "Henceforth is laid up for me a crown of righteousness, which the Lord, the righteous fudge, shall give me at that day" (2 Tim. 4:8). This is the force of their argument. If God in justice rewards our works, then they merit salvation.

Reply. To this I answer, God gives a reward as a just Judge, not to the worthiness of our works—but to the worthiness of Christ. God as a just Judge rewards us, not because we have deserved it—but because He has promised it. God has two courts, a court of mercy, and a court of justice: the Lord condemns those works in the court of justice, which He crowns in the court of mercy. Therefore that which carries the main stroke in our salvation, is the purpose of God.

Again, if the purpose of God is the spring-head of happiness, then we are not saved for foreseen faith. It is absurd to think anything in us could have the least influence upon our election. Some say that God foresaw that such people would believe—and therefore choose them. Just so, they would make the business of salvation to depend upon something within us. Whereas God does not choose us for faith—but to faith. "He has chosen us—that we should be holy" (Eph. 1:4), not because we were holy—but that we might be holy. We are elected to holiness, not for any inherent holiness. What could God foresee in us—but pollution and rebellion! If any man be saved, it is according to God's purpose.

Question. How shall we know that God has a purpose to save us?

Answer. By being effectually called. "Give diligence to make your calling and election sure" (2 Pet. 1:10). We make our election sure, by making our calling sure. "God has chosen you to salvation through sanctification" (2 Thess. 2:13). By the stream, we come at last to the fountain. If we find the stream of sanctification running in our souls, we may by this come to the spring-head of election. Though I cannot look up into the secret of God's purpose—yet I may know I am elected, by the shining of sanctifying grace in my soul. Whoever finds the word of God transcribed and copied out into his heart, may undeniably conclude his election.

2. God's purpose is the ground of assurance.

Here is a sovereign elixir of unspeakable comfort, to those who are the called of God. Their salvation rests upon God's purpose. "The foundation of God stands sure, having this seal. The Lord knows those who are his. Let everyone who names the name of Christ depart from iniquity" (2 Tim. 2:19). Our graces are imperfect, our comforts ebb and flow—but God's foundation stands sure. They who are built upon this rock of God's eternal purpose, need not fear falling away; neither the power of man, nor the violence of temptation, shall ever be able to overturn them!

The Christian Soldier, or
Heaven Taken by Storm

by Thomas Watson

A practical handbook on Christian living,
showing the holy violence a Christian is
to put forth in the pursuit after glory.

"The Kingdom of Heaven suffers violence, and
the violent take it by force." Matthew 11:12

Introduction

Ways a Christian Must Put Forth Holy Violence

Reproofs to Those Not Putting Forth Holy Violence

Examination and Objections

27 Motives to Put Forth Holy Violence

Hindrances, Directions, and Conclusion

Introduction

John the Baptist, hearing in prison of the fame of Christ, sends two of his disciples to Him with this question, Are You He who should come, or do we look for another? verse 3. Not that John Baptist knew not that Jesus Christ was the true Messiah, for he was confirmed in this both by the Spirit of God and by a sign from heaven (Johnful 1:33). But John the Baptist hereby endeavored to correct the ignorance of his own disciples who had a greater respect for him, than for Christ.

In the fourth verse Christ answers their question, "Go back and report to John what you hear and see: the blind receive sight, the lame walk, those who have leprosy are cured, the deaf hear, the dead are raised, and the good news is preached to the poor." Jesus Christ demonstrates Himself to be the true Messiah by His miracles which were real and visible proofs of His divinity. John's disciples being departed, Christ falls into a high praise and commendation of John the Baptist, Verse 7. "What did you go out into the desert to see? A reed swayed by the wind?" As if Christ had said, John the Baptist was no inconstant man, fluctuating in his mind and being shaken as a reed from one opinion to another; he was no Reuben, unstable as water—but was fixed and resolute in piety, and a prison could make no alteration in him.

Verse 8. "If not, what did you go out to see? A man dressed in fine clothes?" John did not indulge his senses; he wore not silks—but camel's hair; nor did he desire to live at court—but in a wilderness, Matt. iii. 3,4.

Again, Christ commends John as being His forerunner who prepared the way before him; verse 10. He was the morning star which preceded the Sun of Righteousness. And that Christ might sufficiently honor this holy man, He does not only parallel him with—but prefers him before, the chief of the prophets. Verse 9. "Then what did you go out to see? A prophet? Yes, I tell you, and more than a prophet. I tell you the truth: Among those born of women there has not risen anyone greater than John the Baptist." He was eminent both for dignity of office, and perspicuity of doctrine; and so our text is ushered in: "From the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent take it by force." In these words there is,

1. The preface, or introduction: "from the days of John the Baptist until now." John the Baptist was a zealous preacher, a Boanerges, or son of Thunder; and after his preaching, people began to be awakened out of their sins.

Hence learn, what kind of ministry is likely to do most good, namely, that which works upon the consciences of men. John the Baptist lifted up his voice like a trumpet, he preached the doctrine of repentance with power, "Repent! for the kingdom of heaven is at hand!" Matt. 3:2. He came hewing and cutting down men's sins, and afterwards preached Christ to them. First, he poured in the vinegar of the law, then the wine of the gospel. This was that preaching which made men studiously seek after heaven. John did not so much preach to please—as to profit; he chose rather to reveal men's sins—than to show his own eloquence. The best mirror is not that which is most ornate—but that which shows the truest face. That preaching is to be preferred which makes the truest discovery of men's sins, and shows them their hearts. John the Baptist was a burning and shining light; he did burn in his doctrine and shine in his life; and therefore men pressed into heaven.

Peter, who was filled with a spirit of zeal, humbled his hearers for their sins, and opened to them a fountain in Christ's blood, they were pricked in their heart, Acts 2:37. It is the greatest mercy, to have a soul-searching ministry. If one had a desperate wound, he would desire to have it probed to the bottom. Who would not be content to have their souls searched, so they may have them saved?

2. The matter in the text: "The kingdom of heaven suffers violence, and the violent take it by force."

What is meant by "the kingdom of heaven?" Some interpret it as the doctrine of the gospel which reveals Christ and heaven. But I rather, by the kingdom of heaven, understand heavenly glory.

This kingdom "suffers violence." This is a metaphor from a town or castle which holds out in war, and is not taken—but by storm. So the kingdom of heaven will not be taken without violence: "The violent take it by force."

The earth is inherited by the meek Matt. 5:5. Heaven is inherited by the violent. Our life is military. Christ is our Captain, the gospel is the banner, the graces are our spiritual artillery, and heaven is only taken in a forcible way. These words fall into two parts.

1. The combat—suffers violence.

2. The conquest—the violent take it by force.

Doctrine: The right way to take heaven is by storm.
None get into heaven but violent ones.

This violence has a double aspect.

It concerns men as MAGISTRATES; they must be violent,

1. In punishing the guilty. When Aaron's Urim and Thummim will do no good, then must Moses come with his rod. The wicked are the bad blood and cancers of the commonwealth which, by the care of magistracy, are to be purged out. God has placed governors "for the terror of evildoers," 1 Peter ii. 14. They must not be like the sword-fish, which has a sword in his head but is without a heart. They must not have a sword in their hand—but no heart to draw it out for the cutting down of impiety. Lenience in a magistrate supports vice, and by not punishing offenders he adopts other men's faults and makes them his own. Magistracy without zeal is like the body without spirit. Too much leniency emboldens sin and does but shave the head, which deserves to be cut off!

2. In defending the innocent. The magistrate is the asylum or altar of refuge for the oppressed to fly to. Charles, Duke of Calabri, was so in love with doing justice that he caused a bell to be hung at his palace gate, and whoever would ring it, was sure presently to be admitted into the duke's presence, or have some officers sent out to hear his cause. Aristides was famous for his justice, of whom the historian says that he would never favor any man's cause because he was his friend, nor do injustice to any because he was his enemy. The magistrate's justice, is the oppressed man's shield.

This violence concerns men as CHRISTIANS. Though heaven is given us freely—yet we must contend for it, Eccles. ix. 10. "What your hand finds to do, do it with your might." Our work is great, our time short, our Master urgent. We have need therefore to summon together all the powers of our souls and strive as in a matter of life and death, that we may arrive at the kingdom above. We must not only put forth diligence—but violence. For the illustrating and clearing of this proposition, I will show.

1. What violence is not meant here: The violence in the text excludes,

1. An ignorant violence; to be violent for that which we do not understand, Acts xvii. 23. "As I passed by and beheld your devotions, I found an altar with this inscription—to the unknown God." These Athenians were violent in their devotions—but it might be said to them, as Christ said to the woman of Samaria, John iv. 22. "You worship what you do not know." Thus the Catholics are violent in their religion. Witness their penance, fasting, lacerating themselves until the blood comes—but it is a zeal without knowledge; their mettle is better than their eye-sight. When Aaron was to burn incense upon the alter, he was first to light the lamps, Exod. xxv. 7. When zeal like incense burns, first the lamp of knowledge must be lighted.

2. It excludes a bloody violence, which is twofold:

First, when one goes to lay violent hands upon himself. The body is an earthly prison, where God has put the soul; we must not break prison—but stay until God lets us out by death. The sentinel is not to stir without permission from his captain; nor must we dare to stir hence without God's permission. Our bodies are the temples of the Holy Spirit, 1 Cor. Vi.19.; When we offer violence to them, we destroy God's temple: The lamp of life must burn so long as any natural moisture is left, like oil, to feed it.

Secondly, When one takes away the life of another. There's too much of this violence nowadays. No sin has a louder voice than blood, Gen iv. 10. The voice of your brother's blood cries unto Me from the ground. If there is a curse for him who smites his neighbor secretly, Deut. xxvii. 24, then he is doubly cursed who kills him. If a man had slain another unawares, he might take sanctuary and fly to the altar; but if he had done it willingly, the holiness of the place was not to protect him, Exod. xxi. 14, "But if a man schemes and kills another man deliberately, take him away from my altar and put him to death." Joab, being a man of blood, King Solomon sought to slay him even though he caught hold on the horns of the altar, 1 Kings viii. 29. In Bohemia, formerly, a murderer was to be beheaded and put in the same coffin with him whom he had killed. Thus we see what violence the text excludes.

2. What violence IS meant here—it is a HOLY violence. This is twofold.

1. We must be violent for the TRUTH. Here Pilate's question will be cited, "What is truth?" Truth is either the blessed Word of God which is called the Word of truth; or those doctrines which are deduced from the Word, and agree with it as the dial with the sun or the transcript with the original; as the doctrine of the Trinity, the doctrine of the creation, the doctrine of free grace, justification by the blood of Christ, regeneration, resurrection of the dead, and the life of glory. These truths we must be violent for, which is either by being advocates for them, or martyrs.

Truth is the most glorious thing; the least filing of this gold is precious—just so, with truth. What shall we be violent for, if not for truth? Truth is ancient; its grey hairs may make it venerable; it comes from him who is the ancient of days. Truth is unerring, it is the Star which leads to Christ. Truth is pure, Psalm 119. 140. It is compared to silver refined seven times, Psalm xii. 6. There is not the least spot on truth's face; it breathes nothing but sanctity. Truth is triumphant; it is like a great conqueror; when all his enemies lie dead, it keeps the field and sets up its trophies of victory. Truth may be opposed but never quite deposed. In the time of Diocletian things seemed desperate and truth ran low. Soon after was the golden time of Constantine, and then truth did again lift up its head. When the water in the Thames is lowest, a high tide is ready to come in. God is on truth's side and so long as there is no fear it will prevail: The heavens being on fire shall be dissolved, 2 Peter iii. 12—but not that truth which came from Heaven, 1 Peter. i. 25.

Truth has noble effects. Truth is the seed of the new birth. God does not regenerate us by miracles or revelations—but by the Word of truth, James i. 18. As truth is the breeder of grace, so it is the feeder of it, 1 Tim. iv. 6. Truth sanctifies: John xvii. 17. Sanctify them through Your truth. Truth is the seal that leaves the print of its own holiness upon us; it is both a looking-glass to show us our blemishes, and a laver to wash them away. Truth makes us free, John xviii. 32. it bears off the fetters of sin and puts us into a state of Sonship, Romans viii.11, and Kingship, Rev. i. 6. Truth is comforting; this wine cheers. When David's harp could yield him no comfort, truth did, Psalm 119. 50. "This is my comfort in my affliction, for your Word has quickened me." Truth is an antidote against error. Error is the adultery of the mind; it stains the soul, as treason stains blood. Error damns as well as does vice. A man may as well die by poison—as by pistol; and what can stave off error but truth? The reason so many have been tricked into error is because they either did not know, or did not love, the truth. I can never say enough in the honor of truth. Truth is the ground of our faith; it gives us an exact model of piety; it shows us what we are to believe. Take away truth and our faith is fancy. Truth is the best flower in the church's crown; we have not a richer jewel to trust God with than our souls; nor He a richer jewel to trust us with than His truths. Truth is an ensign of honor; it distinguishes us from the false church, as chastity distinguishes a virtuous woman from an harlot. In short, truth is the bulwark a nation: 2 Chron. xi. 17. it is said, the Levites (who were the ensign bearers of truth) strengthened the kingdom. Truth may be compared to the capitol of Rome, which was a place of the greatest strength; or the Tower of David, on which "there hang a thousand shields," Cant. iv. 4. Our forts and navies do not so much strengthen us as truth. Truth is the best militia of a kingdom; if once we part with truth and espouse popery, the lock of hair is cut, where our strength lies. What then should we be violent for, if not for truth? We are bid to contend as in an agony "for the faith which was once delivered unto the saints," Jude verse 3. If truth once be gone, we may write this epitaph on England's tomb-stone, "Your glory is departed!"

2. This holy violence is also when we are violent for our own SALVATION, 2 Peter 1. 10. "Give diligence to make your calling and election sure." The Greek word signifies anxious carefulness, or a serious bearing of one's thoughts about the business of eternity, such a care as sets head and heart at work. In this channel of piety all a Christian's zeal should run.

3. The third thing is, what is implied in this holy violence? It implies three things:

1. Resolution of will.

2. Vigor of affection.

3. Strength of endeavor.

1. Resolution of the WILL. Psalm 119. 6. "I have sworn, and I will perform it, that I will keep your righteous judgments." Whatever is in the way to heaven, (though there be a lion in the way) I will encounter it like a resolute commander who charges through the whole body of the army. The Christian is resolved, come what will—that he will have heaven. Where there is this resolution, danger must be despised, difficulties trampled upon, terrors contemned. This is the first thing in holy violence: resolution of will. "I will have heaven whatever it costs me!" and this resolution must be in the strength of Christ.

Where there is but half a resolution—a will to be saved and a will to follow sin—it is impossible to be violent for Heaven. If a traveler be unresolved, sometimes he will ride this way, sometimes that; he is violent for neither.

2. Vigor of the AFFECTIONS. The will proceeds upon reason; the judgment being informed of the excellency of a state of glory; and the will being resolved upon a voyage to that holy land; now the affections follow and they are on fire in passionate longings after heaven. The affections are violent things, Psalm xlii. 2. "My soul thirsts for God, for the living God." The Rabbis note here, that David says not, "My soul hungers," but "thirsts," because naturally we are more impatient with thirst than hunger. See in what a rapid, violent motion David's affections were carried after God. Affections are like the wings of the bird which make the soul swift in its flight after glory; where the affections are stirred up, there is offering violence to heaven.

3. This violence implies strength of ENDEAVOR, when we strive for salvation as though a matter of life and death. It is easy to talk of Heaven—but not to get to Heaven! We must put forth all our strength, and call in the help of heaven to this work.

4. The fourth thing is, how many WAYS a Christian must offer violence: namely, four ways;

He must offer violence,

1. To Himself

2. To the World

3. To Satan

4. To Heaven

1. The Christian must offer violence to HIMSELF.

This self-violence consists in two things:

1. Mortification of sin.

2. Provocation to duty.

1. Offering violence to one's self, in a spiritual sense, consists in mortification of sin: Self is the flesh; this we must offer violence to. Hierom, Chrysostom and Theophilact, do all expound taking Heaven by force, the mortifying of the flesh. The flesh is a bosom traitor; it is like the Trojan horse within the walls which does all the mischief. The flesh is a sly enemy; it kills by embracing. The embraces of the flesh are like the ivy embracing the oak; which sucks out the strength of it for its own leaves and berries. So the flesh by its soft embraces, sucks out of the heart all good, Gal. v. 17. The flesh lusts against the spirit. The pampering of the flesh, is the quenching of God's Spirit. The flesh chokes and stifles holy motions: the flesh sides with Satan and is true to its interest. There is a party within that will not pray, that will not believe. The flesh inclines us more to believe a temptation than a promise. There needs no wind to blow to sin when this tide within is so strong to carry us there. The flesh is so near to us, its counsels are more attractive. There is no chain of adamant which binds so tightly, as the chain of lust. Alexander, who was conqueror of the world, was led captive by vice. Now a man must offer violence to his fleshly desires if he will be saved, Col. iii. 5. "Mortify therefore your members which are upon the earth." The mortifying and killing sin at the root, is when we not only forbear the acts of sin—but hate the indwelling of sin. Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry. Colossians 3:5

Nay, where sin has received its deadly wound, and is in part abated—yet the work of mortification is not to be laid aside. The Apostle persuades the believing Romans to "mortify the deeds of the flesh, Romans viii.13. In the best of saints, there is something which needs mortifying; much pride, envy, and passion; therefore mortification is called crucifixion, Gal. v. 24. which is not done suddenly: every day some limb of the "body of death" must drop off. Nothing is harder than a rock, (says Cyril)—yet in the clefts thereof some weed or other will fasten its roots. None stronger than a believer—yet do what he can, sin will fasten its roots in him, and spring out sometimes with inordinate desires. There is always something which needs mortifying. Hence it was, that Paul did "beat down his body," by prayer, watching, and fasting, 1 Cor. ix. 27.

But, is it not said, Ephes. v. 29. "no man ever yet hated his own flesh?"

As flesh is taken physically for the bodily constitution, so it is to be cherished; but as flesh is taken theologically for the impure lustings of the flesh, so a man must hate his own flesh. The apostle says, "Fleshly lusts war against the soul," 1 Peter ii. 11. If the flesh does war against us—this is good reason, that we should war against the flesh.

How may one do to offer violence to himself in mortifying the flesh?

1. Withdraw the fuel that may make lust burn. Avoid all temptations. Take heed of that which nourishes sin. He who would suppress the gout or stone, avoids those meats which are noxious. Those who pray that they may not be led into temptation, must not lead themselves into temptation.

2. Fight against fleshly lusts with spiritual weapons—faith and prayer. The best way to combat with sin is—upon our knees. Run to the promise, Romans vi. 14. "Sin shall not have dominion over you:" or as the Greek word is, it shall not Lord it. Beg strength from Christ, Phil. ix. 13. Samson's strength lay in his hair; our strength lies in our head, Christ. This is one way of offering violence to one's self by mortification. This is a mystery to the major part of the world—who gratify the flesh rather than mortify it.

2. The second thing in offering violence to a man's self consists, is, in provocation to duty. Then we offer holy violence to ourselves when we excite and provoke ourselves to that which is good. This is called in Scripture, a 'stirring up ourselves to take hold of God," Isaiah lxiv. 7. Consider,

1. What absolute NEED there is to stir ourselves up to holy duties.

In respect to the sluggishness of our hearts, to that which is spiritual; blunt tools need sharpening; a dull creature needs spurs. Our hearts are dull and heavy in the things of God, therefore we have need to spur them on and provoke them to that which is good. The flesh hinders from duty: when we would pray, the flesh resists; when we should suffer, the flesh draws back. How hard it is sometimes to get the consent of our hearts to seek God! Jesus Christ went more willingly to the cross—than we do to the throne of grace. Had not we need then provoke ourselves to duty? If our hearts are so unstrung in piety, we had need prepare and put them in tune.

The exercises of God's worship are contrary to nature; therefore there must be a provoking of ourselves to them. The motion of the soul to sin is natural—but its motion towards holiness and Heaven is violent. The stone has an innate propensity downward; but to draw up a millstone into the air is done by violence, because it is against nature: so to lift up the heart to Heaven in duty, is done by violence and we must provoke ourselves to it.

2. What it is to provoke ourselves to duty.

1. It is to awaken ourselves, and shake off spiritual sloth. Holy David awakens his tongue and heart when he went about God's service, Psalm lvii. 9. "Awake up my glory, I myself will awaken early." He found a drowsiness and dullness in his soul, therefore did provoke himself to duty. "I myself will awake early." Christians, though they are raised from the death of sin—yet often they fall asleep.

Provoking ourselves to duty, implies an uniting, and rallying together all the powers of our soul, setting them on work in the exercises of piety. A man must say to his thoughts, "be fixed on God in this duty;" and to his affections, "serve the Lord without distraction." Matters of piety must be done with intenseness of spirit.

3. The third thing is to show the several DUTIES of Christianity, wherein we must provoke and offer violence to ourselves. I shall name seven.

1. We must provoke ourselves to READING of the Word. What an infinite mercy it is that God has blessed us with the Scriptures! The barbarous Indians have not the oracles of God made known to them; they have the golden mines—but not the Scriptures which are more to be desired "than much fine gold," Psalm xix. 10. Our Savior bids us "search the Scriptures", John v.39. We must not read these holy lines carelessly, as if they did not concern us, or run over them hastily, as Israel ate the Passover in haste; but peruse them with reverence and seriousness. The noble Bereans "searched the Scriptures daily," Acts xvii.11. The Scripture is the treasury of divine knowledge; it is the rule and touchstone of truth; out of this well we draw the water of life. To provoke to a diligent reading of the Word, labor to have a right notion of Scripture.

Read the Word as a book made by God Himself. It is given "by divine inspiration" 2 Tim. iii.16. It is the library of the Holy Spirit. The prophets and apostles were but God's amanuenses to write the law at his mouth. The Word is of divine original, and reveals the deep things of God to us. There is a sense of deity engraved in man's heart, and is to be read in the book of the creatures; but who this God is, and the Trinity of persons in the Godhead, is infinitely, above the light of reason; only God Himself could make this known. Just so, for the incarnation of Christ; God and man hypostatically united in one person; the mystery of imputed righteousness; the doctrine of faith: what angel in heaven, who but God himself, could reveal these things to us? How this may provoke to diligence and seriousness in reading the Word which is divinely inspired. Other books may be written by holy men—but this book is inspired by the Holy Spirit.

Read the Word as a perfect rule of faith; it contains all things essential to salvation. "I adore the fullness of Scripture," says Tertullian. The Word teaches us how to please God; how to order our lives in the world. It instructs us in all things that belong either to prudence or piety. How we should read the Word with care and reverence, when it contains a perfect model of piety and is "able to make us wise unto salvation" (2 Tim. 3:15)!

When you read the Word, look on it as a soul-enriching treasury. Search it as for hidden treasure! Proverbs 2:4. In this Word are scattered many divine sayings; gather them up as so many jewels. This blessed book will enrich you; it fills your head with divine knowledge, and your heart with divine grace; it stores you with promises: a man may be rich in bonds. In this field the pearl of price is hidden! What are all the world's riches compared to these? Islands of spices, coasts of pearl, rocks of diamonds? These are but the riches that reprobates may have—but the Word gives us those riches which angels have!

Read the Word as a book of evidences. How carefully does one read over his evidences! Would you know whether God is your God? search the records of Scripture, 1 John iii. 24. "Hereby we know that he abides in us." Would you know whether you are heirs of the promise? you must find it in these sacred writings. 2 Thes. ii. 13. "He has chosen us to salvation through sanctification." Those who are vessels of grace—shall be vessels of glory!

Look upon the Word as a spiritual armory, out of which you fetch all your weapons to fight against sin and Satan.

1. Here are weapons to fight against SIN. The Word of God is a holy sword, which cuts asunder the lusts of the heart! When pride begins to lift up itself, the sword of the Spirit destroys this sin! 1 Peter iv. 5 "God resists the proud." When passion vents itself, the Word of God, like Hercules's club, beats down this angry fury! Eccles. V. 9. "Anger rests in the bosom of fools." When lust boils, the Word of God cools that intemperate passion! Ephes. V. 5. "No unclean person has any inheritance in the Kingdom of Christ."

2. Here are weapons to fight against SATAN. The Word fences off temptation. When the devil tempted Christ, He wounded the old serpent three times with the sword of the Spirit—"It is written!" Matt. iv. 7. Satan never sooner foils a Christian than when he is unarmed, and without Scripture weapons.

Look upon the Word as a spiritual looking-glass to dress yourselves by! It is a mirror for the blind, "The commands of the Lord are radiant, giving light to the eyes!" Psalm 19:8. In other mirrors you may see your faces; in this mirror you may see your hearts! Psalm 119. 104. "Through Your precepts I get understanding. This mirror of the Word clearly represents Christ; it sets him forth in his person, nature, offices, as most precious and eligible, Cant.vi. 16. "He is altogether lovely; he is a wonder of beauty, a paradise of delight. Christ who was veiled over in types, is clearly revealed in the mirror of the Scriptures.

Look upon the Word as a book of spiritual remedies and antidotes. Basil compares the Word to an apothecary's shop, which has all kinds of medicines and antidotes. If you find yourselves dead in duty, here is a receipt, Psalm 119. 50. "Your Word has quickened me." If you find your hearts hard, the Word does liquify and melt them; therefore it is compared to fire for its mollifying power, Jer. xxiii. 29. If you are poisoned with sin, here is an herb to expel it.

Look upon the Word as a sovereign elixir to comfort you in distress. It comforts you against all your sins, temptations, and afflictions. What are the promises—but divine cordials to revive fainting souls. A gracious heart goes feeding on a promise as Samson on the honeycomb, Judges xiv. 9. The Word comforts against sickness and death, 1 Cor xv. 55. "O death, where is your sting?" A Christian dies embracing the promise, as Simeon did Christ, Heb. xi. 13.

Read the Word as the last Will and Testament of Christ. Here are many legacies given to those who love him; pardon of sin, adoption, consolation. This will is in force, being sealed in Christ's blood. With what seriousness does a child read over the will and testament of his father, that he may see what is left him.

Read the Word as a book by which you must be judged: John xii. 48. "The Word that I have spoken shall judge him at the last day." Those who live according to the rules of this book, shall be acquitted; those who live contrary to them, shall be condemned. There are two books God will go by, the book of Conscience, and the book of Scripture: the one shall be the witness, and the other the judge. How should every Christian then provoke himself to read this book of God with care and devotion! This is that book which God will judge by at the last. Those who fly from the Word as a guide, shall be forced to submit to it as a judge.

2. The second duty of piety wherein we must provoke ourselves, is, in HEARING of the Word. We may bring our bodies to the preaching of the Word with ease—but not our hearts, without offering violence to ourselves. When we come to the Word preached, we come to a business of the highest importance, therefore should stir up ourselves and hear with the greatest devotion. Luke xix. 48. "All the people were very attentive to hear him." In the Greek it is "they hung upon his lip."—When the Word is dispensed, we are to lift up the everlasting doors of our hearts, that the King of glory may enter in!

1. How far are they from offering violence to themselves in hearing, who scarcely mind what is said, as if they were not at all concerned in the business. They come to church more for custom, than conscience. "My people come to you, as they usually do, and sit before you to listen to your words, but they do not put them into practice. With their mouths they express devotion, but their hearts are greedy for unjust gain. Indeed, to them you are nothing more than one who sings love songs with a beautiful voice and plays an instrument well, for they hear your words but do not put them into practice." Ezekiel 33:31-32. If we could tell them of a rich purchase, or of some place of worldly advancement, they would diligently attend; but when the Word of life is preached, they disregard it.

2. How far are they from offering violence to themselves in hearing, who come to the Word in a dull, drowsy manner—as if they came to church for the purpose of drowsing. The Word is to feed us; it is strange to sleep at the dinner table. The Word judges men; it is strange for a prisoner to fall asleep at the time of his sentencing. To such sleepy hearers God may say, "sleep on!" He may allow them to be so stupefied, that no ordinance shall them: Matt. iii. 25. "While men slept, his enemy came and sowed tares." The Devil is never asleep—but sows the tares of sin in a drowsy hearer.

That we may, when we come to the Word, offer violence to ourselves, and stir up ourselves to hear with devotion, consider,

1. That it is God himself, who speaks to us! If a judge gives a verdict upon the bench—all listen. If a king speaks—all pay attention. When we come to the Word, we should think thus with ourselves—we are to hear God in this preacher! Therefore Christ is said—to speak to us from Heaven, Heb. xii. 25. Christ speaks in his ministers, as a king speaks in the person of his ambassador. When Samuel knew it was the Lord who spoke to him, he lent an ear, 2. Sam. iii. 5. "Speak Lord, your servant hears!" Those who slight God speaking in His Word—shall hear him speaking to them in his wrath, Psalm ii. 5. "Then shall he speak unto them in his wrath!" "Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels!" Matthew 25:41.

2. Let us consider the weightiness of the matters delivered to us. As Moses said to Israel, Deut. xxx. 19. "I call Heaven and Earth to record this day, that I have set before you life and death." We preach to men of Christ and of eternal recompenses; here are the weighty matters of the law; and does not all this call for serious attention? There is a great deal of difference between a common news article read to us, and a letter of personal business, wherein our whole land and estate is concerned. In the Word preached our eternal salvation is concerned; here we are instructed to the kingdom of God, and if ever we will be serious, it should be now! Deut. xxxvii. 47. "It is not a vain thing for you, because it is your life."

3. If the Word is not regarded—it will not be remembered. Many complain they cannot remember; here is the reason, God punishes their carelessness in hearing—with forgetfulness. He allows Satan to take away the Word from them, Matt. xiii. 4. "The fowls of the air came and devoured the seed." The Devil always comes to church—but it is not with any good intent; he takes away the Word from men. How many have been robbed of the sermon and their souls both at once!

4. It may be the last time that God will ever speak to us in His Word. It may be the last sermon that ever we shall hear; and we may go from the place of hearing—to the place of damning. Did people think thus when they come into the house of God, "perhaps this will be the last time that God will counsel us about our souls, perhaps this is the last time that ever we shall see our minister's face," with what devotion would they come! how would their affections be all on fire in hearing? We give great attention to the last speeches of friends. A parent's dying words are received as oracles. Oh, let all this provoke us to diligence in hearing; let us think this may be the last time that Aaron's bell shall sound in our ears, and before another day—we shall be in another world!

3. The third duty wherein we are to offer violence to ourselves, is in PRAYER. Prayer is a duty which keeps the trade of piety flowing. When we either join in prayer with others, or pray alone, we must use holy violence. It is not eloquence in prayer—but violence carries it. Theodorus, speaking of Luther, "once (says he) I overheard Luther in prayer: with what life and spirit did he pray! It was with so much reverence, as if he were speaking to God—yet with so much confidence, as if he had been speaking to his friend." There must be a stirring up of the heart, 1. To prayer. 2. In prayer.

1. There must be a stirring up of the heart TO prayer, Job xi. 13. "If you prepare your heart, and stretch out your hands toward him." This preparing of our heart by holy thoughts and ejaculations. The musician first tunes his instrument, before he plays.

2. There must be a stirring up of the heart IN prayer. Prayer is a lifting up of the mind and soul to God, which cannot be done aright without offering violence to one-self. The names given to prayer imply violence. It is called wrestling, Gen. xxxii. 24. and a pouring out of the soul, 1 Sam. 1:15; both of which imply vehemency. The affection is required as well as invention. The apostle speaks of an effectual fervent prayer, which is a parallel phrase to offering violence.

1. Alas, how far from offering violence to themselves in prayer—are those who give God a dead, heartless prayer. God would not have the blind offered, Mal. 1:8; as good offer the blind is as offering the dead. Some are half asleep when they pray, and will a sleepy prayer ever awaken God? Such as mind not their own prayers, how do they think that God should mind them? Those prayers God likes best, which come seething hot from the heart.

2. Alas, how far are they from offering violence—are those who give God distracted prayer? while they are praying, they are thinking of their shop and trade. How can he shoot right whose eye is quite off the mark? Ezek. xxxiii. 31. "Their heart goes after their covetousness." Many are casting up their accounts in prayer, as Hieram once complained of himself. How can God be pleased with this? Will a king tolerate that, while his subject is delivering a petition, and speaking to him, he should be playing with a feather? When we send our hearts on an errand to Heaven, how often do they loiter and play by the way? This is a matter of blushing. That we may offer violence to ourselves and by fervency feather the wing of prayer, let these things be duly weighed.

1. The majesty of God with whom we have to do. He sees how it is with us in prayer, whether we are deeply affected with those things we pray for. "The king came in to see the guests," Matt. xxii.11. So when we go to pray, the King of glory comes in to see in what frame we are; he has a window which looks into our breasts, and if He sees a dead heart, he may turn a deaf ear. Nothing will sooner make God's anger wax hot, than a cold prayer.

2. Prayer without fervency and violence is no prayer; it is speaking, not praying. Lifeless prayer is no more prayer than the picture of a man is a man. To say a prayer, is not to pray; Ashanius taught his parrot the Lord's Prayer. It is the violence and wrestling of the affections that make it a prayer, else it is no prayer.

3. The zeal and violence of the affections in prayer best suits God's nature. He is a spirit, John iv. 24. and surely that prayer which is full of life and spirit is the savory food he loves, 1 Peter ii. 5. "Spiritual sacrifices acceptable to God." Spirituality and fervency in duty, is like the spirits of wine, which are the more refined part of the wine. Bodily exercise profits nothing. It is not the stretching of the lungs—but the vehemency of the desire, that makes music in God's ears.

4. Consider the need we have of those things which we ask in prayer. We come to ask the favor of God; and if we have not his love, all that we enjoy is cursed to us. We pray that our souls may be washed in Christ's blood, and if he washes us not, "we have no part in him." Such are these mercies that if God denies us, we are forever undone. Therefore what violence we need to put forth in prayer. When will a man be earnest, if not when he is begging for his life?

5. Let it provoke violence in prayer, to consider, that those things which we ask, God has a mind to grant. If a son asks nothing but what his father is willing to bestow, he may be the more earnest in his suit. We go to God for pardon of sin, and no work is more pleasing to him than to seal pardons. Mercy is his delight, Micah vii. 18. We pray to God for a holy heart, and this prayer is according to his will, 1 Thes. iv. 3. "This is the will of God, even your sanctification". We pray that God would give us a heart to love him. How pleasing must this request must be to God! This, if anything, may excite prayer, and carry it in a fiery chariot up to Heaven, when we know we pray for nothing but that which God is more willing to grant than we are to ask.

6. No mercy can be bestowed on us but in a way of prayer. Mercy is purchased by Christ's blood—but it is conveyed by prayer. All the promises are bonds made over to us—but prayer puts these bonds in suit. The Lord has told Israel with what rich mercy He would bespangle them; he would bring them to their native country, and that with new hearts, Ezek. xxxvi. Yet this tree of the promise would not drop its fruit, until shaken with the hand of prayer, verse 67. For "all this I will yet be inquired." The breast of God's mercy is full—but prayer must draw the breast. Surely, if all other ways are blocked up, there's no good to be done without prayer; how then should we ply this oar, and by a holy violence stir up ourselves to take hold of God.

7. It is only violence and intenseness of spirit in prayer that has the promise of mercy affixed to it. Matt vii. 7. "Knock, and it shall be opened." Knocking is a violent motion. The Aediles among the Romans had their doors always standing open, so that all who had petitions might have free access to them. God's heart is ever open to fervent prayer. Let us then be fired with zeal, and with Christ pray yet more earnestly. It is violence in prayer which makes Heaven-gates fly open, and fetches in whatever mercies we stand in need of.

8. Large returns God has given to violent prayer. The dove sent to Heaven has often brought an olive leaf in its mouth: Psalm xxxiv. 6. "This poor man cried, and the Lord heard him." Crying prayer prevails. Daniel in the den prayed and prevailed. Prayer shut the lion's mouth and opened the lion's den. Fervent prayer (says one) has a kind of omnipotency in it. Sozomen said of Apollonius, that he never asked anything of God in all his life, which he did not obtain. Sleidan reports of Luther, that perceiving the interest of piety to be low, he betook himself to prayer; at length rising off his knees, he came out of his closet triumphantly, saying to his friends, "We have overcome; we have overcome!" At which time it was observed that there came out a proclamation from Charles the Fifth, that none should be further molested for the profession of the gospel. How may this encourage us and make us hoist up the sails of prayer when others of the saints have had such good returns from the holy land.

That we may put forth this holy violence in prayer, it is requisite there be a renewed principle of grace. If the person is graceless, no wonder the prayer is heartless. The body while it is dead has no heat in it: while a man is dead in sin, he can have no heat in duty.

9. That we may be the more violent in prayer, it is good to pray with a sense of our needs. A beggar that is pinched with poverty, will be earnest in craving alms. Christian, review your needs; you need a humble, spiritual frame of heart; you need the light of God's countenance; the sense of need will quicken prayer. That man can never pray fervently who does not pray feelingly. How earnest was Samson for water when he was ready to die, Judges xv. 18. "I die for thirst!"

10. If we would be violent in prayer, let us beg for a violent wind. The Spirit of God is resembled to a mighty rushing wind, Acts ii. 2. Then we are violent, when this blessed wind fills our sails, Jude, verse 20, "Praying in the Holy Spirit." If any fire be in our sacrifice, it comes down from heaven.

The fourth duty wherein we must offer violence to ourselves is MEDITATION. This is a duty wherein the very heart and life-blood of piety lies. Meditation may be thus described: it is a holy exercise of the mind; whereby we bring the truths of God to remembrance, and do seriously ponder upon them and apply them to ourselves. In meditation there are two things:

1. A Christian's retiring of himself, a locking himself up from the world. Meditation is a work which cannot be done in a crowd.

2. It is a serious thinking upon God. It is not a few transient thoughts that are quickly gone—but a fixing and staying of the mind upon heavenly objects: this cannot be done without exciting all the powers of our souls, and offering violence to ourselves.

We are the more to provoke ourselves to this duty, because:

1. Meditation is so cross to flesh and blood. Naturally we shun holy meditation. To meditate on worldly, secular things, even if it were all day, we can do without any difficulty; but to have our thoughts fixed on God, how hard do we find it? How do our hearts quarrel with this duty? What pleas and excuses we have to put it off? The natural averseness from this duty shows that we are to offer violence to ourselves in it.

2. Satan does what he can to hinder this duty. He is an enemy of meditation. The devil does not care not how much we read—so long as we do not meditate on what we read. Reading begets knowledge—but meditation begets devotion. Meditation stabilizes the heart and makes it serious, while Satan labors to keep the heart from being serious. What need therefore is there of offering violence to ourselves in this duty? But methinks I hear some say, when they sit alone they do not know what to meditate about. I shall therefore furnish them with matter for meditation.

1. Meditate seriously upon the CORRUPTION of your nature. We have lost that pure holy frame of soul that we once had. There is a sea of sin in us. Our nature is the source and seminary of all evil. It is like Peter's sheet, wherein were "wild beasts and creeping things," Acts x. 12. This sin cleaves to us as a leprosy. This original pollution makes us guilty before the Lord; and even though we would never commit actual sin, it merits hell. The meditation of this would be a means to pull down our pride. Nay, even those who have grace have cause to walk humbly because they have more corruption in them than grace: their dark side is broader than their light.

2. Meditate seriously upon the death and passion of CHRIST. His soul was overcast with a cloud of sorrow when he was conflicting with his Father's wrath; and all this we ourselves, should have suffered, Isaiah liii. 5. "He was wounded for our transgressions." As David said, "Lo, I have sinned—but these sheep, what have they done?" 2 Sam. xxiv. 17. So we have sinned—but this Lamb of God—what had he done?

The serious meditation of this would produce repentance. How could we look upon him "whom we have pierced," and not mourn over him? When we consider how dearly our sins cost Christ; how should we shed the blood of our sins which shed Christ's blood?

The meditation of Christ's death would fire our hearts with love to Christ. What friend shall we love, if not him who died for us? His love to us made him to be cruel unto himself. As Rebecca said to Jacob, Gen. xxvii. 13. "Upon me, be your curse." So said Christ, "upon me, be your curse," that poor sinners may inherit the blessing.

3. Meditate on your EVIDENCES for heaven. What have you to show for Heaven, if you should die this night?

1. Was your heart ever thoroughly convinced of sin? Did you ever see yourself lost without Christ? Conviction is the first step to conversion, John vii. 16.

2. Has God ever made you willing to take Christ upon his own terms? Zech vi. 13. "He shall be a priest upon his throne." Are you as willing that Christ should be upon the throne of your heart to rule you—as well as a priest at the altar to intercede for you? Are you willing to renounce those sins to which the bias of your heart does naturally incline? Can you set those sins, as Uriah, in the forefront of the battle to be slain? Are you willing to take Christ for better and for worse? to take him with his cross, and to avouch Christ in the worst of times?

3. Do you have the indwelling presence of the Spirit? If you have, what has God's Spirit done in you? Has he made you of another spirit? meek, merciful, humble? Is he a transforming Spirit? Has he left the impress of its holiness upon you? These are good evidences for Heaven. By these, as by a spiritual touchstone, you may know whether you have grace or not. Beware of false evidences. None are further from having the true pearl, than those who content themselves with the counterfeit.

4. Meditate upon the uncertainty of all earthly comforts. Creature-delights have their flux and reflux. How oft does the sun of worldly pomp and grandeur goes down at noon. Xerxes was forced to fly away in a small vessel, who but a little before lacked sea-room for his navy. We say everything is mutable; but who meditates upon it? The world is resembled to "a sea of glass mingled with fire" Rev. xv. 2. Glass is slippery; it has no sure footing; and glass mingled with fire is subject to consume. All creatures are fluid and uncertain, and cannot be made to fix. What is become of the glory of Athens, the pomp of Troy? 1 John ii.17. "The world passes away." It slides away as a ship in full sail. How quickly does the scene alter? and a low ebb follow a high tide? There's no trusting to anything. Health may turn to sickness; friends may die; riches may take wings. We are ever upon the tropics. The serious meditation of this, would, 1. Keep us from being so deceived by the world. We are ready to set up our rest here, Psalm xliv. 11. "Their inward thought is, that their houses shall continue forever!" We are apt to think that our mountain stands strong. We dream of an earthly eternity. Alas, if we would meditate on how casual and uncertain these things are, we should not be so often deluded. Have not we had great disappointments; and where we have thought to suck honey, there have we not drunk wormwood.

2. The meditation of the uncertainty of all things under the sun, would much moderate our affections to them. Why should we so eagerly pursue an uncertainty? Many take care to get a great estate; it is uncertain whether they shall keep it. The fire may break in where the thief cannot: or if they do keep it, it is a question whether they shall have the comfort of it. They lay up for a child; that child may die; or if he live, he may prove a burden. This seriously meditated on, would cure the swelling of covetousness; and make us sit loose to that which hangs so loose and is ready to drop from us.

3. The meditation of this uncertainty would make us look after a certainty: that is, the getting of grace. This holy "anointing abides," 1 John ii. 27. Grace is a flower of eternity. Death does not destroy grace but transplant it and makes it grow in better soil. He who has true holiness can no more lose it than the angels can, who are fixed stars in glory.

5. Meditate on God's severity against SIN. Every arrow in God's quiver is shot against sin. Sin burned Sodom, and drowned the old world. Sin kindles hell. If when a spark of God's wrath flies into a mans conscience, it is so terrible, what is it when God 'stirs up all his wrath"? Psalm lxxviii. 38. The meditation of this would frighten us out of our sins. There cannot be so much sweetness in sin—as there is sting. How dreadful is God's anger! Psalm xc. 11. "Who knows the power of his wrath?" All fire, compared with the fire of God's wrath, is but painted and imaginary fire. O that every time we meddle with sin, we would think to ourselves we choose the bramble, and fire will come out of this bramble to devour us.

6. Meditate on ETERNAL LIFE. 1 John ii. 25. "This is his promise, even eternal life." Life is sweet, and this word eternal makes it sweeter. This lies in the immediate vision and fruition of God.

1. This is a spiritual life. It is opposite to that animal life which we live now. Here we hunger and thirst; but there we "shall hunger no more" Rev. vii. 16). There is the marriage supper of the Lamb, which will not only satisfy hunger—but prevent it. That blessed life to come does not consist in sensual delights, food, and drink, and music; nor in the comfort of relations; but the soul will be wholly swallowed up in God, and acquiesce in him with infinite delight. As when the sun appears, the stars vanish, so when God shall appear in his glory and fill the soul, then all earthly sensitive delights shall vanish.

2. It is a glorious life. The bodies of the saints shall be enameled with glory: they shall be made like Christ's glorious body, Phil. iii. 21. And if the cabinet be of such curious needle-work, how rich shall the jewel be that is put into it! how bespangled with glory shall the soul be! Every saint shall wear his white robe, and have his throne to sit upon. Then God will put some of his own glory upon the saints. Glory shall not only be revealed to them—but in them, Romans viii.18. And this life of glory shall be crowned with eternity; what angel can express it! O let us often meditate on this.

1. Meditation on eternal life would make us labor for a spiritual life. The child must be born before it is crowned. We must be born of the Spirit; before we are crowned with glory.

2. The meditation on eternal life would comfort us in regard to the shortness of natural life. Our life we live now, flies away as a shadow: it is called a flower, Psalm ciii. 15. a vapor, James iv. 14. Job sets forth fragile life very elegantly in three of the elements, land, water, and air, Job ix. 25,26. Go to the land, and there man's life is like a swift runner. Go to the water, there man's life is like a ship under sail. Look to the air, and there man's life is like a flying eagle. We are hastening to the grave. When our years do increase, our life does decrease. Death creeps upon us by degrees. When our sight grows dim, there death creeps in at the eye. When our hearing is bad, death creeps in at the ear. When our legs tremble under us, death is pulling down the main pillars of the house: but eternal life comforts us against the shortness of natural life. That life to come is subject to no infirmities; it knows no end. We shall be as the angels of God, capable of no mutation or change. Thus you have seen six noble subjects for your thoughts to expatiate upon.

But where is the meditating Christian? I lament the lack of holy meditation. Most people live in a hurry; they are so distracted with the cares of the world, that they can find no time to meditate or scarcely ask their souls how they do. We are not like the saints in former ages. David meditated in God's precepts, Psalm 119. 15. "Isaac walked in the evening to meditate," Gen. xxiv. 63. He did take a stroll with God. What devout meditations do we read in Austin and Anselm? But it is too much out of date among our modern professors.

Those beasts under the law which did not chew the cud, were unclean. Such as do not chew the cud by holy meditation are to be reckoned among the unclean. But I shall rather turn my lamentation into a persuasion, entreating Christians to offer violence to themselves in this necessary duty of meditation. Pythagoras sequestered himself from all society, and lived in a cave for a whole year, that he might meditate upon philosophy. How then should we retire and lock up ourselves at least once a day, that we may meditate upon glory.

1. Meditation makes the Word preached to profit; it works it upon the conscience. As the bee sucks the honey from the flower, so by meditation we suck out the sweetness of a truth. It is not the receiving of food into the mouth—but the digesting of it which makes it nutritious. So it is not the receiving of the most excellent truths in at the ear, which nourishes our souls—but the digesting of them by meditation. Wine poured in a sieve, runs out. Many truths are lost, because ministers pour their wine into sieves, either into leaking memories or feathery minds. Meditation is like a soaking rain, that goes to the root of the tree, and makes it bring forth fruit.

2. Holy meditation quickens the affections. "Oh, how I love your law! I meditate on it all day long." Psalm 119:97. The reason why our affections are so cold to heavenly things, is because we do not warm them at the fire of holy meditation. As the musing on worldly objects makes the fire of lust burn; the musing on injuries makes the fire of revenge burn; just so, meditating on the transcendent beauties of Christ, would make our love to Christ flame forth.

3. Meditation has a transforming power in it. The hearing of the Word may affect us—but the meditating upon it does transform us. Meditation stamps the impression of divine truths upon our hearts. By meditating on God's holiness, we grow holy. As Jacob's cattle, by looking on the rods, conceived like the rods: so while by meditation we look upon God's purity, we are changed into his likeness and are made partakers of his divine nature.

4. Meditation produces reformation. Psalm 119:59. "I have considered my ways and have turned my steps to your statutes." Did but people meditated on the damnableness of sin; they would realize that there is a rope at the end of it, which will hang them eternally in hell; they would break off a course of sinning, and become new creatures. Let all this persuade us to holy meditation. I dare be bold to say that if men would spend but one quarter of an hour every day in contemplating heavenly objects, it would leave a mighty impression upon them, and, through the blessing of God might prove the beginning of a happy conversion.

But how shall we be able to meditate?

Get a love for spiritual things. We usually meditate on those things which we love. The voluptuous man can muse on his pleasures: the covetous man on his bags of gold. Did we love heavenly things, we would meditate more on them. Many say they cannot meditate, because they lack memory; but is it not rather because they lack love? Did they love the things of God, they would make them their continual study and meditation.

5. The fifth duty wherein we are to offer violence to ourselves, is SELF-EXAMINATION. "Examine yourselves to see whether you are in the faith; test yourselves. Do you not realize that Christ Jesus is in you—unless, of course, you fail the test?" 2 Corinthians 13:5. This is a duty of great importance: it is a parleying with one's own heart, Psalm lxxxvii. 7. "I commune with my own heart." David did put interrogatories to himself. Self-examination is the setting up a court, in conscience and keeping a register there, that by strict scrutiny a man may know how things stand between God and his own soul. Self-examination is a spiritual inquisition; a bringing one's self to trial. A good Christian does as it were, begin the day of Judgment here in his own soul. Self-searching is a heart-anatomy. As a surgeon, when he makes a dissection in the body, discovers the inward parts, the heart, liver, and arteries—just so, a Christian anatomizes himself; he searches what is flesh and what is spirit; what is sin, and what is grace, Psalm lxxvii. 7. "My spirit made diligent search." As the woman in the Gospel did light a candle, and search for her lost coin, Luke xv. 8—so conscience "is the candle of the Lord," Proverbs xx. 27. A Christian by the light of this candle must search his soul to see if he can find any grace there.

The rule by which a Christian must try himself, is the Word of God. Sentimentality and public opinion are false rules to go by. We must judge of our spiritual condition by the rule of Scripture. This David calls a "lamp unto his feet," Psalm 119. 105. Let the Word be the umpire to decide the controversy, whether we have grace or not. We judge of colors by the sun. So we must judge of the state of souls by the light of Scripture.

Self-examination is a great and necessary duty; it requires self-excitation; it cannot possibly be done without offering violence to ourselves. 1. Because the duty of self-examination in itself is difficult: 1. It is a work of self-reflection; it lies most with the heart. It is hard to look inward. External acts of religion are easy; to lift up the eye to Heaven, to bow the knee, to read a prayer—this requires no more labor than for a Catholic to count over his beads; but to examine a man's self, to turn in upon his own soul, to take the heart as a watch all in pieces, and see what is defective; this is not easy. Reflective acts are hardest. The eye can see everything but itself. It is easy to spy the faults of others—but hard to find out our own.

2. Examination of a man's self is difficult, because of self-love. As ignorance blinds, so self-love flatters. Every man is ready to think the best of himself. What Solomon says of love to our neighbor is most true of self-love; "it hides a multitude of sins," Proverbs x.12. When

a man looks upon himself in the looking-glass of self-love, his virtues appear greater than they are, and his sins less. Self-love makes one rather excuse what is amiss, than examine it.

2. As examination is in itself difficult, so it is a work which we are very hardly brought to. That which causes a backwardness to self-examination, is,

1. Consciousness of guilt. Sin clamors inwardly, and men are loathe to look into their hearts lest they should find that which should trouble them. It is little pleasure to read the hand writing on the wall of conscience. Many Christians are like tradesmen who are sinking in their estates; they are loathe to look over their books, or cast up their accounts, lest they should find their estates low: so they are loathe to look into their guilty heart, lest they should find something there which should affright them; as Moses was affrighted at the sight of the rod turned into a serpent.

2. Men are hardly brought to this duty because of foolish, presumptuous hopes: they fancy their estate to be good, and while they weigh themselves in the balance of presumption, they pass the test. Many take their salvation on trust. The foolish virgins thought they had oil in their lamps, the same as the wise, Matt. xxv. Some are not sure of their salvation—but secure. If one were to buy a piece of land, he would not take it upon trust—but examine the title. How confident are some of salvation—yet never examine their title to Heaven.

3. Men are not forward to examine themselves, because they rest in the good opinions of others: how vain this is! Alas, one may be gold and pearl in the eye of others—yet God may judge him reprobate silver! Others may think him a saint, and God may write him down in his black-book. Judas was looked upon by the rest of the Apostles as a true believer—yet he was a traitor. Bystanders can but see the outward behavior—but they cannot tell what evil is in the heart. Fair streams may run on the top of a river—but vermin may lay at the bottom.

4. Men are hardly brought to examine themselves, because they do not believe Scripture. The Scripture says, "The heart is deceitful above all things and beyond cure. Who can understand it?" Jeremiah 17:9. Solomon said there were four things too astonishing for him, that he could not know. Prov xxx. 19. He might have added a fifth. The way of a man's heart. The heart is the greatest impostor; it will be ready to put one off with seeming grace, instead of saving. The heart will persuade that a slight tear is repentance; a lazy desire is faith. Now because the generality of people do not believe that there is such fallacy in their hearts, therefore they are so slow to examine them. This natural backwardness in us to self-reflection, should cause us to offer the more violence to ourselves in making a thorough investigation and search of our hearts.

O that I might prevail with Christians to take pains with themselves in this great work of examination. Their salvation depends on it. It is the wat of a harlot—she is seldom at home, Proverbs vii. 11,12. "her feet never stay at home; now in the street, now in the squares, at every corner she lurks." It is a sign of an harlot-professor, to be always abroad, spying the faults of others; but is never at home with his own heart. Oh let us try our hearts, as we try gold, by the touch-stone. Let us examine our sins, and finding out this leaven, burn it. Let us examine our grace, whether it be of the right kind. One went into the field to gather herbs, and he gathered wild gourds—and then death was in the pot, 2Kings iv. 40. So many think they have grace, the right herb; but it proves a wild gourd, and brings death and damnation. That we may offer violence to ourselves in this great business of examination, let these few things be seriously weighed.

1. Without self-examination we can never know how it is with us. If we would die presently, we cannot tell to what coast we should sail; whether to hell or Heaven. It is reported of Socrates, when he was going out of the world, he had this speech, I am now to die, and the gods alone know whether I shall be happy or miserable. That man who is ignorant of the state of his soul, must needs have the trembling at the heart, as Cain had a shaking in his body. By a serious scrutiny of our hearts, we come to know to what prince we belong, whether to the prince of peace, or the prince of darkness.

2. If we will not examine ourselves, God will examine us. He will examine us, as the chief captain did Paul, by scourging, Acts xxii. 24. He will ask the same question as Christ, "whose is this image and superscription?" And if we cannot show him His own image, he will reject us.

3. There is secret corruption within, which will never be found out but by searching. "There is in the heart" (as Austin said) "hidden pollution." When Pharaoh's steward accused Joseph's brethren of having the cup, they dared have sworn they did not have the cup in their sack. Little does a man know what secret atheism, pride, and lust is in his heart until he searches.

4. The great advantage will accrue to us: the benefit is great whichever way things turn. If upon examination we find that we have not saving grace—then the mistake is discovered, and the danger can be prevented. If we find that we have saving grace—we may take the comfort of it. How glad was he who had "found the pearl of great price?" He who upon search finds that he has but the least degree of grace, is like one who has found his box of evidences; he is heir to all the promises, and in a state of salvation!

And that we may go on the more successively in this work, let us desire God to help us to find out our hearts, Job xxxiv. 32. "That which I see not teach you me."—Lord, take off the veil; show me my heart; let me not perish through mistake, or go to hell with hope of Heaven. "Search me, O God, and know my heart; test me and know my anxious thoughts. See if there is any offensive way in me, and lead me in the way everlasting." Psalm 139:23-24.

6. The sixth duty wherein we must offer violence to ourselves, is HOLY CONVERSE. Indeed we are backward enough to it, therefore had need to provoke ourselves, Mal. iii. 17. "They that feared the Lord spoke often one to another." A gracious person has not only piety only in his heart—but also in his tongue, Psalm xxxvii. 30. "The law of God is in his heart, and his tongue talks of judgment:" he drops holy words as pearls. It is the fault of Christians, that they do not in company provoke themselves to good discourse: it is a sinful modesty; there is much visiting—but they do not give one another's souls a visit. In worldly things their tongue is as the pen of a ready writer—but in matters of piety, it is as if their tongue did cleave to the roof of their mouth. As we must answer to God for idle words: so also for sinful silence.

Oh let us offer violence to ourselves on this, in initiating good discourse! What should our words dilate and expiate upon but Heaven? The world is a great Inn; we are guests in this Inn. Travelers, when they are met in their Inn, do not spend all their time in speaking about their Inn; they are to lodge there but a few hours, and are gone; but they are speaking of their home, and the country wither they are traveling. So when we meet together, we should not be talking only about the world; we are to leave this presently; but we should talk of our heavenly country, Heb. xi. 16.

That we may provoke ourselves to good discourse (for it will not be done without some kind of violence) let these considerations be duly weighed.

"The good man brings good things out of the good stored up in his heart, and the evil man brings evil things out of the evil stored up in his heart. For out of the overflow of his heart his mouth speaks." Luke 6:45. The discourse demonstrates what the heart is. As the looking-glass shows what the face is—whether it be fair or foul; just so, our words show what our heart is. Vain discourse reveals a light, feathery heart. Gracious discourse reveals a gracious heart. The water of the conduit shows what the spring is.

Holy discourse is very edifying. The apostle bids us "edify one another," Ephes. iv. 20. And how more than in this way? Godly discourse enlightens the mind when it is ignorant; settles it when it is wavering. A good life adorns piety; godly discourse propagates it.

Gracious discourse makes us resemble Christ. His words were perfumed with holiness: "grace was poured into his lips," Psalm 45:2. He spoke to the admiration of all: his hands worked miracles and his tongue spoke oracles, Luke iv. 22. "All bare him witness, and wondered at the gracious words which proceeded out of his mouth." Christ never came into any company—but he set good discourse on foot. Levi made him a feast, Luke v. 29. and Christ feasted him with holy discourse. When he came to Jacob's well, he presently speaks of the "water of life," Jude 4. The more holy our discourse is, the more we are like Christ. Should not the members be like the head?

God takes special notice of every good word we speak when we meet. "Then those who feared the Lord talked with each other, and the Lord listened and heard. A scroll of remembrance was written in his presence concerning those who feared the Lord and honored his name." Malachi 3:16. Tamerlain, that Scythian captain, had always a book by him of the names and good deserts of his servants which he bountifully rewarded. As God has a bottle for the tears of his people—so he has a book in which he writes down all their good speeches, and will make honorable mention of them at the last day. "Let your conversation be always full of grace, seasoned with salt, so that you may know how to answer everyone." Colossians 4:6

Holy discourse will be a means to bring Christ into our company. The two disciples were communing of the death and sufferings of Christ; and while they were speaking, Jesus Christ came among them, Luke xxiv. 15. "While they communed together, Jesus himself drew near, and went with them." When men entertain bad discourse, Satan draws near, and makes one of the company; but when they have holy and gracious discourse, Jesus Christ draws near, and wherever he comes, he brings a blessing along with him. So much for the first directive—the offering of violence to ourselves.

2. The Christian must offer violence to SATAN. Satan opposes us both by open violence, and secret treachery. Satan opposes by open violence—so he is called the Red Dragon. Satan opposes by secret treachery—so he is called the Old Serpent. We read in Scripture of his snares and darts; he hurts more by his snares than by his darts.

1. His VIOLENCE. He labors to storm the castle of the heart; he stirs up passion, lust, and revenge. These are called "fiery darts," Ephes. vi.16 because they often set the soul on fire. Satan in regard to his fierceness, is called a lion, "Be self-controlled and alert. Your enemy the devil prowls around like a roaring lion looking for someone to devour!" 1 Peter 5:8. Not whom he may bite—but devour.

2. His TREACHERY. What he cannot do by force, he will endeavor to do by fraud. Satan has several subtle devices in tempting:

1. In suiting his temptations to the temper of the individual. Satan studies our constitutions, and lays suitable baits. He knew Achan's s covetous heart, and tempted him with a wedge of gold. He tempts the youthful man with lust.

2. Another of Satan's subtleties, is to draw men to evil, under a pretense of good. The pirate does mischief by hanging out false colors; so does Satan by hanging out the colors of religion. He puts some men upon sinful actions, and persuades them much good will come of it. He tells them in some cases that they may dispense with the rule of the Word, and stretch their conscience beyond that line, that they may be in a capacity of doing more service—as if God needed our sin to raise his glory!

3. Satan tempts to sin gradually. As the farmer digs about the root of a tree, and by degrees loosens it, and at last it falls. Satan steals into into the heart by degrees. He is at first more modest. He did not say to Eve at first, "Eat the apple!" No! but he goes more subtly to work; he puts forth a question. "Has God said? Surely Eve, you are mistaken; the bountiful God never intended to debar one of the best trees of the garden. Has God said? Surely, either God did not say it; or if he did, he never really intended it." Thus by degrees he wrought her to distrust God, and then she took of the fruit and ate. Oh, take heed of Satan's first motions to sin, which seem more modest. He is first a fox, and then a lion.

4. Satan tempts to evil in lawful things. It was lawful for Noah to eat the fruit of the grape; but he took too much, and so sinned. Excess turns that which is good—into evil. Eating and drinking may turn to intemperance. Industry in one's calling, when excessive, becomes covetousness. Satan draws men to an immoderate love of the creature, and then makes them sin in that which they love—as Agrippina poisoned her husband Claudius in that food which he loved most.

5. Satan puts men upon doing good out of evil ends. If he cannot hurt them by scandalous actions, he will by virtuous actions. Thus he tempts some to espouse religion out of ulterior motives; and to give to charity, for applause, that others may see their good works. This hypocrisy does leaven the duties of religion and makes them lose there reward.

6. The Devil persuades men to evil, by such as are good. This sets a gloss upon his temptations, and makes them less suspected. The devil has made use sometimes of the most eminent and holy men to promote his temptations. The devil tempted Christ by an apostle, Peter dissuades him from suffering. Abraham, a good man, bids his wife equivocate; Say, you are my sister.

These are Satan's subtleties in tempting. Now here we must offer violence to Satan,

1. By FAITH. "Resist him, standing firm in the faith." 1 Peter 5:9. Faith is a wise, intelligent grace: it can see a hook under the bait. 2. It is an heroic grace; it is said above all, to quench the fiery darts of Satan. Faith resists the devil. "Take up the shield of faith, with which you can extinguish all the flaming arrows of the evil one!" Ephesians 6:16

1. Faith keeps the castle of the heart, so that it does not yield. It is not being tempted which makes us guilty--but giving consent. Faith enters its protest against Satan.

2. Faith not only not yields—but beats back the temptation. Faith holds the promise in one hand, and Christ in the other: The promise encourages faith, and Christ strengthens it: so faith beats the enemy out of the field.

2. We must offer violence to Satan by PRAYER. We overcome him upon our knees. As Samson called to Heaven for help, so a Christian by prayer fetches in auxiliary forces from Heaven. In all temptations, go to God by prayer. "Lord, teach me to use every piece of the spiritual armor; how to hold the shield, how to wear the helmet, how to use the sword of the Spirit. Lord, strengthen me in the battle; let me rather die a conqueror than be taken prisoner, and led by Satan in triumph!" Thus we must offer violence to Satan. There is "a lion in the way," but we must resolve upon fighting.

And let this encourage us to offer violence to Satan. Our enemy is beaten in part already. Christ, who is "the captain of our salvation," has given Satan his death-wound upon the cross, Col. ii. 15. The serpent is soonest killed in his head. Christ has bruised the head of the old Serpent! He is a chained enemy, and a conquered enemy; therefore do not fear him. "Resist the devil, and he will flee from you!" James 4:7. "The God of peace will soon crush Satan under your feet!" Romans 16:20.

3. The Christian must offer violence to the WORLD. The world shows its golden apple. It is a part of our Christian profession, to fight under Christ's banner against the world. Take heed of being drowned in the world's luscious delights! It must be a strong brain that can bear heady wine. He had need have a great deal of wisdom and grace who knows how to maintain a great estate. Riches often send up intoxicating fumes, which make men's heads giddy with pride. "Jeshurun waxed fat and kicked," Deut. xxxi. 15. It is hard to climb up the hill of God, with too many golden weights. Those who desire the honors of the world—receive the temptations of it. The world is a flattering enemy. It is given to some, as Michal to David, for a snare. The world shows its two breasts of pleasure and profit—and many fall asleep with the breast in their mouth! The world never kisses us—except with an intent to betray us. The world is a silken halter. The world is no friend to grace; it chokes our love to heavenly things—the earth puts out the fire.

Naturally we love the world, Job xxxi. 24. "If I have made gold my hope;" the Septuagint renders it, "If I have been married to my gold." Too many are wedded to their money; they live together as man and wife. O let us take heed of being entangled in this pleasing snare! Many who have escaped the rock of scandalous sins—yet have sunk in the world's golden quicksands! The sin is not in using the world—but in loving it. 1 John 2:15. "Do not love the world or anything in the world. If anyone loves the world, the love of the Father is not in him."

If we are Christians, we must offer violence to the world. Believers are called out of the world. "They are not of the world, even as I am not of it." John 17:16. They are in the world—but not of it. As we say of a dying man, he is not a man for this world. A true saint is crucified in his affections to the world, Gal. 6:14. He is dead to the honors and pleasures or it. What delight does a dead man take in pictures or music? Jesus Christ gave himself "to redeem us from this present evil world," Gal. 1:4. If we will be saved, we must offer violence to the world. Living fish swim against the stream. We must swim against the world, else we shall be carried down the stream, and fall into the dead sea of hell. That we may offer violence to the world, let us remember:

1. The world is DECEITFUL. Our Savior calls it, "The deceitfulness of riches," Matt. 13:22. The world promises happiness—but give less. It promises us Rachel—but gives us bleary-eyed Leah. The world promises to satisfy our desires—but only increases them. The world gives poisoned pills—but wraps them in sugar!

2. The world is POLLUTING. "Religion that God our Father accepts as pure and faultless is this: . . . to keep oneself from being polluted by the world." James 1:27 As if the apostle would intimate that the world is good for nothing but to pollute. It first pollutes men's consciences, and then their names. It is called filthy lucre, Titus 1:7. because it makes men so filthy. They will damn themselves to get the world. Ahab would have Naboth's vineyard, though he swam to it in blood.

3. The world is PERISHING. "The world and its desires pass away." 1 John 2:17. The world is like a flower which withers while we are smelling it!

4. Fourthly, the Christian must offer violence to HEAVEN. "The kingdom of Heaven suffers violence." Though Heaven is given us freely—yet we must take pains for it. Canaan was given Israel freely—but they had to fight with the Canaanites. It is not a lazy wish, or a sleepy prayer, which will bring us to Heaven; we must offer violence. Therefore in Scripture our earnestness for Heaven is shown by those allegories and metaphors which imply violence.

1. Sometimes by striving. Luke 13:23-24. "Someone asked him, "Lord, are only a few people going to be saved?" He said to them, "Make every effort to enter through the narrow door, because many, I tell you, will try to enter and will not be able to." (The Greek signifies, "Strive as in an agony.")

2. Wrestling, which is a violent exercise. Eph. 6:12. We are to wrestle with a body of sin, and with the powers of hell.

3. Running in a race, 1 Cor. 9:24. "So run that you may obtain." We have a long race from earth to Heaven—but a little time to run; it will soon be sunset. Therefore, so run. In a race there's not only a laying aside of all weights that hinder—but a putting forth of all the strength of the body; a straining every joint that men may press on with all swiftness to lay hold on the prize. Thus Paul pressed towards the mark. Phil. iii:14. Alas, where is this holy violence to be found?

1. Many have made themselves unfit to run this blessed race; they are drunk with the pleasures of the world. A drunken man is unfit to run a race.

2. Others neglect to run this race all their life; and when sickness and death approach, now they will begin. A sick man is very unfit to walk, much less to run a race. I acknowledge that true repentance is never too late; but when a man can hardly move his hand, or lift up his eyes—that is a very unfit time to begin the race from earth to Heaven.

3. This earnestness for heaven is compared to fighting, which implies violence, 1 Tim. vi. 12. "Fight the good fight of faith." It is not enough to be laborers; we must be warriors. Indeed, in Heaven, our armor shall be hung up as a token of victory; but now it is a day of battle; and we must "fight the good fight of faith." As Hannibal forced a way for his army over the Alps and craggy rocks; so must we force our way to Heaven. We must not only pray—but pray fervently, James vi.16. This is offering violence to Heaven.

The reasons why there must be this offering violence to Heaven are:

1. God's indispensable command. He has enacted a law, that whoever eats of the fruit of paradise, shall eat it in the sweat of his brow. 2 Peter i. 10. "Give diligence to make your calling and election sure."

2. God's decree. The Lord has in his eternal decree joined the end and the means together: striving and entering, the race and the crown. And a man can no more think to come to Heaven without offering violence, than he can think to come to the end of his journey, who never sets a step in the way. Who expects an harvest without plowing and sowing? How can we expect the harvest of glory without labor? Though our salvation with respect to Christ is a purchase—yet with respect to us, it is a conquest.

3. We must offer violence to Heaven in regard to the difficulty of the work: Taking a kingdom. First, we must be pulled out of another kingdom, "The kingdom of darkness," Acts xxvi.18. To get out of the state of nature is hard, and when that is done, and we are cut off from the wild olive tree, and implanted into Christ, there is new work still to do; new sins to mortify; new temptations to resist, new graces to quicken. A Christian must not only get faith—but go "from faith to faith," Romans i. 17. This will not be done without violence.

4. We must offer violence to Heaven in regard to the violent assaults made against us.

1. Our own hearts oppose us. It is is a strange paradox: man, who does naturally desire happiness—yet opposes it; he desires to be saved—yet hates that holy violence which would save him.

2. All the powers of hell oppose us. Satan stands at our right hand, as he did at Joshua's, Zech. iii. Shall we not be as earnest to save our souls, as the dragon is to devour them? Without violent affections we shall never resist violent temptations.

5. We must be violent, because it is a matter of the highest importance. A man does not beat his head about trifles—but about matters wherein his life and estate are concerned. Violence is to be offered, if we consider:

1. What we shall save: the precious soul. What pains do we take for the feeding and enriching of the body, the brutish part? O then what violence should we use for the saving of the soul? The body is but a ring of clay; the soul is the diamond. The soul is the mirror wherein the image of God is seen. There are in the soul some shadows and faint representations of a deity. If Christ thought the soul was worth the shedding of His blood, well may we think it worth spending our sweat.

2. Consider what we shall gain: a kingdom. What pains are used for earthly crowns and empires; men will wade to the crown through blood. Heaven is a kingdom which should make us strive for it—even to blood. The hopes of a kingdom (says Basil) should carry a Christian cheerfully through all labors and sufferings.

There must be an offering of violence in regard to that aptness and proneness in the best to grow remiss in piety. When they have been quickened in a duty, they are apt to grow dead again. When they have been heated at the fire of an ordinance, they are apt to freeze again; therefore they still must be offering violence. The heart, like the watch, will be apt to run down; therefore it must be continually wound up by prayer and meditation. The fire of devotion will soon go out if it is not blown up.

A Christian's own experience of his inconstancy in performing good, is reason enough to holy violence.

If there must be this offering of violence, it shows us it is not so easy a thing as men imagine to get to Heaven. There are so many precepts to obey; so many promises to believe; so many rocks to avoid, that it is a difficult matter to be saved. Some imagine that there is a pleasant, easy way to Heaven—an idle wish, a deathbed tear—but the text tells us of offering violence. Alas, there is a great work to be done; the bias of the heart must be changed. Man by nature does not only lack grace—but hate it. He has an envenomed spirit against God, and is angry with converting grace; and is it easy to have the heart metamorphosed? for the proud heart to be made humble? for the earthly heart to be made heavenly? Can this be done without using violence? It is all up hill to Heaven, and it will make us sweat before we get to the top of the hill.

"Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it." Matthew 7:13-14. Indeed hell will be taken without storm: the gates of hell, like that iron gate, Acts xii. 10. open of their own accord; but if we get to Heaven, we must force our way; we must besiege it with sighs and tears, and get the scaling ladder of faith to storm it.

We must not only work—but fight. Like those Jews who built the wall of Jerusalem, Nehem. 4:17-18. "Those who carried materials did their work with one hand and held a weapon in the other, and each of the builders wore his sword at his side as he worked." A Christian is commanded to difficult service; he must charge through the whole army of his lusts, every one of which is stronger than Goliath. A Christian has no time to drowse; he must be either praying or watching; either upon the mount or in the valley, on the mount of faith or in the valley of humility.

Worldly things are not obtained without labor. What toiling is there in the shop? What sweatings are there in the furnace? And do we think Heaven will be had without labor? Do men dig for worms, and not for gold? Those who are in Heaven are employed; much more should those who are getting there. The angels are ministering spirits, Heb. i. 14. The wings of the seraphim are many—to show us how swift they are in God's service. If the angels in Heaven are busying themselves in noble and honorable employment, how industrious should we be who are getting up the hill of God, and have not yet arrived at a state of glory? Is salvation-work so easy? Can a man be saved by a faint wish? Can he leap out of the Devil's arms into Abraham's bosom? Oh no! there must be offering violence.

Some think free grace will save them; but it must be in the use of means. "Watch and pray." Others say, the promises will bring them to Heaven—but the promises of the Word are not to be separated from the precepts. The promise tells us of a crown—but the precept says, "Run in such a way as to get the prize," 1 Cor. 9:24. The promises are made to encourage faith, not to nourish sloth. But others say, Christ has died for sinners; and so they leave him to do all for them and they will do nothing. Then the text would be out of date, and all the exhortations to striving and "fighting the good fight of faith," are in vain. Our salvation cost Christ blood; it will cost us sweat. The boat may as well get to shore without rowing, as we can get to Heaven without offering violence.

2. It shows us the great mistake of ignorant people, who think the bare doing of duties, though in an ever so slight and superficial manner, is enough. The text tells us of offering violence,

1. In the business of PRAYER. They think it is enough to utter over a few words though the heart be asleep all the while. What offering of violence is here? Christ was "in an agony" at prayer, Luke xxii. 44. Many when they pray, are rather in a lethargy than in an agony. Jacob wrestled with the angel in prayer, Gen. xxxii. 24. The incense was to be laid upon burning coals, Lev. xvi. 12. Incense was a type of prayer and incense upon burning coals was a type of fervency in prayer. Few know what the spirit of prayer means; or what it is to have the affections boil over. When they are about the world they are all fire; when they are at prayer they are all ice.

2. In the HEARING OF THE WORD. Many people think it is enough to bring their bodies to the assembly—but never look at their hearts. They satisfy themselves that they have been at church, though they have not been with God, while there. Others go to a sermon as to the market—to hear the latest news. New notions please their fancy—but they do not attend to the Word as a matter of life and death. They do not go to meet with Christ in an ordinance; to have the breathings of his Spirit, and the infusions of his love. Alas, what little violence for Heaven is to be seen in most people's worship! In all the sacrifices of the law, there was fire. How can those duties be accepted which have no fire in them, no offering of violence.

3. If there must be this offering of violence to Heaven, then it shows us how dangerous moderation in piety is. Violence and moderation are two different things. Indeed, moderation in the things of the world is commendable. We should moderate our worldly desires—and "use the world as if we used it not," 1 Cor. vii. 31. We may, as Jonathan, dip the end of the rod in honey—but not thrust it in too far. In this sense moderation is good—but moderation in matters of practical piety is sinful—it is contrary to offering violence. Moderation, in the world's sense, means not to be too zealous, not to be too fierce for Heaven. Moderation is not to venture further in piety, than may coexist with self-preservation. As the king of Navarr told Beza—he would launch no farther into the sea than he might be sure to return safely to land. To keep on the warm side of the hedge, is a main article in the politicians creed.

Moderation in the world's sense, is neutrality. The moderate person finds a medium between strictness and profaneness; he is not for debauchery, nor for purity. It was the advice Calvin gave Melanchthon, that he should not so affect the name of moderate, that at last he lost all his zeal. To be lukewarm in matters of piety, is far from offering violence to Heaven, Rev iii. 19. "Be zealous and repent." If any should ask us why we are so violent, tell them it is for a kingdom. If any shall ask us why we make such haste in the ways of piety, tell them we are running a heavenly race, and a softly moderate pace will never win the prize. Moderation has made many lose Heaven; they have not made haste enough; they have come too late, (like the foolish virgins) when the door has been shut!

1. It reproves SLOTHFUL professors who are settled on their lees. They make a lazy profession of piety—but use no violence. They are like the lilies, which neither toil, nor do they spin. The snail, by reason of its slow motion, was reckoned among the unclean, Levit. xi. 30. St. Augustine calls idleness the burial of a man alive. There are some faint wishes, "oh that I had Heaven!" but a man may desire venison, and lack it, if he does not hunt for it. "The sluggard craves and gets nothing, but the desires of the diligent are fully satisfied." Proverbs 13:4

Men would be content to have the kingdom of Heaven; but they are loath to fight for it. They choose rather to go in a feather bed to Hell than to be carried to Heaven in a "fiery chariot" of zeal and violence. How many sleep away, and play away, their time; as if they were made like the Leviathan, to play in the sea! Psalm civ. 26. It is a saying of Seneca, "No man is made wise by chance." Sure it is, no man is saved by chance—but he must know how he came by it, namely, by offering violence. Such as have accustomed themselves to an idle, lazy disposition, will find it hard to shake off, "I have taken off my robe—must I put it on again? I have washed my feet-- must I soil them again?" Song of Songs 5:3. The spouse had laid herself upon the bed of sloth, and though Christ knocked at the door, she was reluctant to rise and let him in.

Some pretend to be believers—but are idle in the vineyard. They pretend to make use of faith for seeing—but not for working; this faith is fancy. O that Christians had a spirit of activity in them, 1 Chron. xxii. 16. "Arise and be doing, and the Lord be with you." We may sometimes learn of our enemy.

The Devil is never idle; he "walks about," 1 Peter v. 8. The world is his diocese and he is every day going on his visitation. Is Satan active? Is the enemy upon his march, coming against us? And are we asleep upon our guard? As Satan himself is not idle, so he will not endure that any of his servants should be idle. When the Devil had entered into Judas, how active was Judas! He goes to the high priest, from thence to the band of soldiers and with them back to the garden, and never left until he had betrayed Christ. Satan will not endure an idle servant; and do we think God will? How will the heathen rise up in judgment against slothful Christians!

What pains did they take in the Olympian games: they ran for a garland of flowers, and do we stand still who run for a crown of immortality? Certainly, if only the violent take Heaven, the idle person will never come there. God puts no difference between these two, slothful and wicked, Matt. xxv. 26."You wicked and slothful servant."

2. It reproves the FORMALIST, who puts all his religion in gestures and vestures, and emblems of devotion, and thinks this will entitle him to Heaven, Rev. iii. 1. "You have a name to live, and are dead." The form and outside of Christianity is judged as all that is necessary.

1. It is a means to keep up men's credit in the world. Should they be visibly profane, such as are sober would not come near them: they would be looked upon as no better than baptized heathens; therefore they must make a show of devotion out of policy, to gain some reputation and esteem among others.

2. A form serves to stop the mouth of conscience; had they not some kind of outward devotion, their conscience would fly in their face and they would be a terror to themselves; therefore they think it expedient to have a form of godliness. But alas! what is all this? The text speaks of offering violence to heaven. What violence is there in a form? Here is no taking pains with the heart: a form—but no power, 2 Tim. iii. 5. Formalists are like the statues in the churchyard, which have their eyes and hands lifted up to Heaven—but have no soul. The formalist's devotion runs out most in punctilios and niceties: he neglects "the weightier matters of the law, faith and mercy," Matt. xxiii. 23. He scruples about superstitious fancies—but makes no reckoning of sin: he is more afraid of a black cat crossing his path, than of a harlot in his bed. He hates sanctity. Christ had no such bitter enemies as the formal pharisees. The formalist is never violent—but in persecuting the power of godliness.

3. It reproves such as are violent in a bad sense. They are violent for hell; they go there in the sweat of their brows. Jer 8:6, "Each pursues his own course like a horse charging into battle." A war horse rushes violently among the guns and cannons: so did they rush into sin violently. Men are violent,

1. In opposing good.

2. In pursuing evil.

1. Men are violent in opposing good. Several ways.

1. They offer violence to the Spirit of God. The Spirit knocks at the door of sinners" hearts; he waits until his head is "filled with dew," and "his locks with the drops of the night;" but sinners repulse and grieve the Spirit, and send away this dove from the ark of their souls. Acts vii. 51. "You do always resist the Holy Spirit." The Spirit offers grace to the sinner, and the sinner offers violence to the Spirit, Isaiah lxiii. 10. "They rebelled and vexed His Holy Spirit;" and may not the Lord give up striving. God, who is willing to come in when we open to him, has not promised to come again if we unkindly repulse Him.

2. They offer violence to conscience. Conscience is God's preacher in the heart. This preacher cannot flatter; it tells men of their pride, covetousness, abuse of mercy. But they, instead of being violent against their sins, offer violence to conscience; they silence and imprison conscience. But as the prophet Zachariah when he was dumb, called for a writing table and did write, Luke i. 63. So when conscience cannot be permitted to speak, it will write. It writes down men's sins; and when at death they shall be forced to read the hand-writing, it will make their hearts tremble, and their knees knock together. Men commonly offer violence to their conscience; and what will be this outcome? Those who will not hear the voice of conscience, shall be sure to feel the worm of conscience!

3. They offer violence to God's image. The saints (who are God's living picture) are opposed and shot at. This is a cursed violence, Gal. iv. 29. "As he who was born after the flesh, persecuted him who was born after the Spirit;" even so it is now. Christ himself is struck at through believers. The church has always been in the torrid zone—the ploughers have ploughed upon her back. The earth has been sown with the bodies of the saints, and watered with their blood. Persecutors, I grant, are of an ancient family. The first man that was born in the world was a persecutor, namely Cain; and he has a numerous offspring: Nero, Trajan, Domitian, Diocletian, and Maximinus. Faelix, earl of Wurtemburg, being at supper in Augsburg, did take an oath that before he died, he would ride up to the spurs in the blood of the Lutherans; but was afterwards choked in his own blood. Persecutors are the curse of the creation: being some of those "thorns and briars" which the earth brings forth.

2. Men are violent in pursuing evil.

1. They are violent in their opinions. 2 Peter ii. 1. "Privily they shall bring in damnable heresies." Arius was such a one; and truly the spirit of Arius is yet alive at this day, when men dare deny the Deity of the blessed Son of God. Many of the heretics of old were so violent, that their opinion was to them a Bible: and some of them died maintaining their heresies. These were the Devil's martyrs.

2. They are violent in their passions. Anger is a temporary insanity, James iii. 6. "The tongue is a fire, a world of iniquity." In this little member there is a great world, namely, a "world of sin." Such as would be counted sober—yet are drunk with passion. Their prayers, are cold—but their anger hot. They spit fire as the serpent does poison. Fiery passions, without repentance, bring men to the fiery furnace.

3. They are violent for their lusts. Titus 3:3. "Enslaved by all kinds of passions and pleasures." Lust is an inordinate desire or impulse, provoking the soul to the gratifying of its carnal desires. Aristotle calls them brutish lusts, because when lusts are violent, they will not let reason or conscience be heard; but a man is carried brutishly to the satisfying of the flesh.

1. Men are violent for their drunken lusts. Though death is in the cup, they will drink it up. One having almost lost his eye-sight, the physician told him there was no cure for him, unless he would leave off his excessive drinking. "Then," says he, "farewell sweet light!" He would rather lose his eye-sight than leave his drinking.

2. They are violent for their impure lusts. Men are said to "burn in lusts," Romans i. 27. The apostle intimates that lust is a kind of fever. Feverish heats are not more pernicious to the body, than lust is to the soul. O what folly is it—for a drop of pleasure to drink a sea of wrath!

3. They are violent for their oppressive lusts, who wrong and defraud others, and by violence take away their right. Instead of clothing the naked, they make those who are clothed, naked. These birds of prey live upon rapine. They are cruel, as if they had been suckled with the milk of wolves. They smile at the curses of the poor, and grow fat with their tears. They have forgotten Christ's caveat, Luke iii. 14. "Do violence to no man." Ahab violently took away Naboth's vineyard, 2 Kings xxi. 11. Hell is taken by this violence, Proverbs iv. 17. "Who drink the wine of violence." This wine will turn to poison at last, Psalm. xi. 5, "He who loves violence, God's soul hates."

4. They are violent for their covetous lusts. Covetousness is the soul's idolatry. Amos 2:7, "Who pant after the dust of the earth." They compass sea and land to make money their proselyte. Their God is made of gold, and to it they bow down. Those who bowed down on their knees to drink of the waters, were accounted unfit soldiers for Gideon, Judges vii. 6. So are those unfit for Christ, that stoop immoderately to the care of earthly things. Those who are violent for the world, what have they but the wind? Eccles. v. 16. "What profit has he who has labored for the wind?" The world cannot enrich the soul, it cannot remove pain. If pangs of conscience come, the world can no more give comfort, than a crown of gold can cure a head-ache.

4. It reproves those who have in part left off that holy strictness and violence in piety they once had. Their fervor is cooled and abated. What they do is so little, that it cannot be called violence. They serve God—but are not fervent in spirit. They do not abandon duty—but they grow dead in duty. They have "left their first love," Rev. ii. 4. It is with them as a fire when it is going out; or as the sun when it is going down. Like epileptics, before they were in a paroxysm, or hot fit of zeal; but now that the cold fit has taken them, they are formal and frozen in piety. Time was when they called "the Sabbath a delight," Isaiah. lviii. 13. How were their hearts raised in duty! How diligently did they seek him whom their soul loved! But now the case is altered; their piety languishes, and even vanishes. Time was when they were in an agony, and did send forth strong cries in prayer. Now the chariot wheels are pulled off, and the spirit of prayer is much abated. Their prayers freeze between their lips; a clear sign of the decay of grace. These persons are grown both lethargic and consumptive.

1. Lethargic. Cant. v. 2, "I sleep—but my heart wakes" Though grace was alive in her, and her heart waked; yet she was in a dull, drowsy temper, "I sleep." When the heart burns in sin, and cools in duty, it is a sure sign of growing to a stupid lethargy.

2. Consumptive. There are two signs of persons in a spiritual consumption.

1. When their desire after Christ and Heaven is not as strong as it was. A consumptive man's stomach decays. Christians have not such violent affections to heavenly things; they can desire food and wine, and the luscious delights of the earth; but Christ is less precious; they are not in pangs of desire after him; a sad symptom their grace is in a consumption.

2. When they are not so vigorous in motion. When a man is lively and stirring at his work—it is a sign he is in health. But when he is listless, and does not care to stir, or put his hand to anything—it is a sign that health is declining. So when men have no heart for that which is holy, they care not to put themselves upon the exercises of piety; they have lost a spirit of activity for God; they serve him in a faint sickly manner. It is is a sign they are consumptive.

When the pulse can scarcely be felt, and it beats very low, men are near dying. So when those who were once violent for heaven—but now we can scarce perceive any godliness in them, the pulse beats low—and grace is ready to die, Rev. iii. 2.

To you who have abated in your holy violence, and are grown remiss in duty, let me expostulate with you, as the Lord did by the prophet, Jer. ii. 5. "What iniquity have your fathers found in me?"

What evil have you found in God, that you leave off your former strictness? Has not God fed you with manna from above, and given you his Holy Spirit to be your guide and comforter? Has he not made you swim in a sea of mercy?

What evil have you found in prayer, that you are less violent in it? Have you not had sweet fellowship with God? Have you not sometimes been melted and enlarged, insomuch you have thought yourselves in the suburbs of Heaven, when you have been upon this mount? Has not the dove of prayer brought an olive-branch of peace in its mouth?

What evil have you found in the Word? Time was when you did take this book and eat it—and it was honey in your mouth! Has the Word less virtue in it now? Are the promises like Aaron's dry rod, withered and sapless?

What iniquity have you found in the ways of God, that you have abated your former violence in piety? "O remember whence you are fallen, and repent, and do your first works," Rev. ii. 5.

Consider seriously—

1. The less violence for heaven, the less peace you will have. Our consciences are never at peace in a drowsy state. It is the lively acting of grace, which makes the heart calm and serene. These two go together, walking "in the fear of God,"and "in the comforts of the Holy Spirit," Acts ix. 31. Christian, if once you grow remiss in piety, conscience will chide you. If you belong to God, he will never let you be quiet—but will send some affliction or other to awaken you out of your security, and make you recover that active lively frame of heart as once you had.

2. You who grow more dead in God's service, and leave your first love—give great advantage to Satan. The less violent you are—the more violent he is. The less you pray—the more he tempts. What a sad case are you now in? How can grace that is weak and sickly withstand violent temptations? Hence it is God allows his own people sometimes to fall into sin, as a just punishment for their lukewarmness, and to make them more zealous and violent for the future.

3. Your remissness in piety, though it may not damn you—it will damage you. You will lose that degree of glory, which else you might have had. Though your remissness may not lose your crown, it will lessen it and make it weigh lighter.

4. The more lazy a Christian's desires are, the more lively his corruptions. The weaker the body grows, the stronger the disease grows. O, therefore, pray for quickening grace, Psalm cxliii. 11. Beg for fresh gales of the Spirit to blow upon you. Never leave until you have recovered that holy violence which once you had.

2. It reproves those who have nearly abandoned all violence—they have stopped reading and praying in their family. There is not so much as a face of piety to be seen; they are fallen finally. Such were Joash, Jehu, Julian. The goodly building of their profession, which others admired, now has not one stone left upon another.

WHY do men thus run retrograde in their motion, and quite throw off that violence which they seemed once to have?

1. Because they never had a principle of spiritual life. Things that move from a principle of life are constant, as the motion of the pulse. But artificial things are apt to be at a stand-still, and their motion ceases. As a clock when the weights are hung on, goes—but take off the weights and it stands still. So the apostate never moved in religion, but for gain and applause. When these weights are taken off, he is at a stand-still, he goes no further. That branch must needs wither, which has no root to grow upon.

2. Men throw off all violence, and degenerate into apostasy, because they never did duties of piety with delight. Paul "delighted in the law of God in the inward man, Romans vii. 22. It was his Heaven to serve God. A man who delights in pleasure will never give up his pleasure. The apostate never had any true delight in the ways of God; he was rather forced with fear, than drawn with love; he served a master whom he never cared for; no wonder then that he leaves his service.

3. Men degenerate into apostasy through unbelief. Psalm lxxviii. 22. "They believed not in God." verse 41. "They turned back, and tempted God." Sinners have jealous thoughts of God; they distrust his love, therefore desert his service. They think they may pray, and hear—and to no purpose. Mal. iii. 14. "What profit is it that we have kept his ordinances?" That is, "We may draw near to God in duty—but he will never draw near to us in mercy." Thus unbelief and atheism prevailing, the livery of piety is presently thrown off, and all former violence for Heaven ceases. Unbelief is the mother of apostasy.

4. Men leave off their former violence, and prove to be Judases and Devils, because they love something else more than piety. There is some lust or other, that their heart is engaged to; and their violence for sin has destroyed their violence for piety. Solyman, the great Turk, seeing many professing Christians go over to Turkism, he asked them what moved them to turn Turks. They replied, "they did it to be eased of their taxes." They were drawn from God through the prevalency of covetousness. If there is any predominant, lust in the heart—it will get domination, and destroy all former zeal for piety. Abimelech, a bastard, destroyed "seventy of his brethren upon one stone," Judges ix. 18. If there is any lust the heart runs after, this bastard-sin will destroy seventy duties; it will murder all that violence for Heaven, which a man did once seem to have.

5. Men leave off former violence out of cowardice. If they are violent in piety, they fear they may lose their profits and preferments; nay, even their lives. The coward never yet won the field. When carnal fear grows violent—all violence for Heaven is at an end.

Many of the Jews who were great followers of Christ, when they saw the swords and staves, left him. (Proverbs xxix. 25. "In the fear of man there is a snare." Carnal fear makes the sin appear less than it is—but the danger greater.

6. Men leave off violence for Heaven—for lack of patience. Sensible feeling of joy is withheld, and they have no patience to stay for the full recompense of reward. Hypocrites are all for present pay; and if they have not that suddenly which they desire, they bid adieu to piety; and say as that wicked king, 2 Kings vi. 33. "Why should I wait for the Lord any longer?" They do not consider that God is a free agent, and will dispense his blessings in the fittest season—but they try to tie God up to their time. They forget that joy is a part of the reward; and would have the reward, before their work not yet finished. Does the servant receive his pay before his work is done? James v. 6. "The farmer waits for the precious fruit of the earth." He does not expect to sow and reap in the same day. But hypocrites are always in haste: they would reap joy before they are done sowing the seed of repentance. And because comfort is a while deferred, they are offended; they will serve God no longer; their patience is at an end, therefore their violence is at an end.

7. Men leave off holy violence, and degenerate into profaneness, out of a just judgment from God, leaving them to themselves. They often resisted the Spirit, and sent him away sad. And now, as a just judgment, God says, "my Spirit shall no longer strive." And if this wind does not blow upon their sails, they cannot move. If this sun withdraws from their climate, they must needs freeze in impenitency. They before sinned against clear convictions; they silenced conscience—and now God has seared it. And now if an angel should preach to them from Heaven, it would do them no good. O how dismal is this! the thoughts of it may strike us into a holy consternation.

Thus we see why men apostatize and leave off their violence for Heaven.

What do they get by this? Let us see what a purchase apostates make.

They proclaim their FOLLY. For all their former violence for Heaven is lost. He who runs half the race and then faints, loses the garland. Ezek. xniii. 24. "When the righteous turns away from his righteousness, all his righteousness that he has done shall not be mentioned." All men's prayers and tears are lost. The apostate unravels all that he has been doing. He is like a man who with a pencil draws an intricate picture, and then comes with his sponge and wipes it out again. Gal. iii. 4. "Have you suffered so many things in vain?" Perhaps for piety, a man has suffered many a reproach and affront; and have you suffered all this in vain? Here is folly indeed.

It will be BITTERNESS in the end. Jer. ii. 19. "Know therefore that it is an evil and bitter thing that you have forsaken the Lord." Men, by leaving off their violence for Heaven, get a thorn in their conscience, a blot in their name, a curse in their souls. What did Judas get by his apostasy—but a halter? So it will be bitterness in the end. The apostate, when he dies, drops as a windfall into the devil's mouth!

5. It reproves those who put off this violence for the kingdom, until old age. When they are fit for no other work, then they will begin this taking heaven by storm. No man says, "I will learn my trade when I am old." It is imprudence for one to begin to work for Heaven, when he is past his labor. There is a night of sickness and death coming, and our Savior says, "The night comes when no man can work," John ix. 4. Surely a man can put forth but little violence for Heaven when old age, and old sins are upon him. Besides, how unworthy and insincere it is--to give the Devil the flower of youth, and God the dregs of old age! Therefore God rejected Cain's sacrifice, because it was stale before he brought it, Gen. iv. 3. There is little hope of their salvation--who are never seek for Heaven, until they are on the borders of eternity.

6. It reproves those who are so far from using this violence for Heaven, that they deride it. These are your zealous ones, 2 Peter iii. 3. "In the last days there shall be scoffers." Holy walking has become the object of derision. Psalm lxix. 12. "I have become the song of the drunkard." This shows a vile heart. There are some, who, though they have no goodness themselves—yet honor those who are good. Herod reverenced John the Baptist. But what devils are those—who scoff at goodness, and reproach others for doing that which God commands. This age produces such as sit in the chair of scorners, and throw their squibs at piety. In Bohemia, when some of the martyrs were the next day to suffer, they comforted themselves with this—that was their last supper and tomorrow they should feast with Christ in Heaven! A Papist standing by, asked them in a jeer—if Christ had any cooks in Heaven to dress their supper? Oh, take heed of such an Ishmael spirit! It is a sign of a man given over to the devil. God 'scorns the scorner" Proverbs iii. 34. And surely, he shall never live with God whose company God scorns.

7. It reproves those who instead of taking Heaven by force, keep it off by force; as if they were afraid of being happy; or as if a crown of glory would hurt them. Such are,

1. The ignorant, who shut their eyes against the light, and refuse to be taught the way to Heaven. Hosea iv. 6. "You have rejected knowledge." The Hebrew word shoves to reject with disdain. As I have read of a Scotch bishop, who thanked God he never knew what the old and new Testaments were. I wonder where the bishop took his text.

2. The profane, who hate to be admonished, and had rather die than reform. Amos v. 10. "They hate him who rebukes in the gate." These keep off heaven by force. Such were those in Acts xiii. 46. "Seeing you put away the Word from you." The Greek word may be rendered, seeing you shove it away with your shoulders. As if a sick man should bolt out the physician, lest he should cure him. Job xxi. 14. "Who say unto the Almighty, depart from us!" God is reluctant to be gone; he woos and beseeches sinners to accept his terms of mercy—but sinners will have him gone; they say to him "Depart!" May not we say to these, "who has bewitched you? What madness beyond hyperbole is this—that you should not only forsake mercy—but fight against it; as if there were danger in going to Heaven!"

These who put away salvation from them, they do willfully perish; they would not hear of anything that would save them. Were it not be a sad epitaph if a man had written upon his tomb-stone, "here lies one who murdered himself"? This is the condition of desperate sinners; they keep off Heaven by force; they are self murderers. Therefore God writes their epitaph upon their grave, Hosea xiii. 9. "O Israel—you have destroyed yourself!"

Examination and Objections

Let us then EXAMINE whether we put forth this holy violence for Heaven? What is an empty profession without this? It is Like a lamp without oil. Let us all ask ourselves—what violence do we use for Heaven?

1. Do we strive with our hearts to get them into a holy frame? How did David awaken all the powers of his soul to serve God, Psalm 87:6. "I myself will awake early."

2. Do we set time apart to call ourselves to account, and to try our evidences for Heaven? Psalm lxxxvii. 6. "My spirit made diligent search." Do we take our hearts as a watch all in pieces, to see what is amiss and to mend it? Are we meticulously inquisitive into the state of our souls? Are we afraid of artificial grace, as of artificial happiness?

3. Do we use violence in prayer? Is there fire in our sacrifice? Does the wind of the Spirit, filling our sails, cause "groans unutterable?" Romans viii. 25. Do we pray in the morning as if we were to die at night?

4. Do we thirst for the living God? Are our souls big with holy desires? Psalm lxxiii. 25. "There is none upon earth that I desire beside you." Do were desire holiness as well as Heaven? Do we desire as much to look like Christ, as to live with Christ? Is our desire constant? Is this spiritual pulse always beating?

5. Are we skilled in self-denial? Can we deny our ease, our aims, our interest? Can we cross our own will to fulfill God's? Can we behead our beloved sin? To pluck out the right eye requires violence.

6. Are we lovers of God? It is not how much we do—but how much we love. Does love command the castle of our hearts? Does Christ's beauty and sweetness constrain us? 2 Cor. v. 14. Do we love God more than we fear hell?

7. Do we keep our spiritual watch? Do we set spies in every place, watching our thoughts, our eyes, our tongues? When we have prayed against sin, do we watch against temptation? The Jews, having sealed the stone of Christ's sepulcher, 'set a watch," Matt. xxvii. 66. After we have been at the Word, do we set a watch?

8. Do we press after further degrees of sanctity? Phil iii. 13. "Reaching forth unto those things which are before." A godly Christian is a wonder; he is the most contented yet the least satisfied: he is contented with a little of the world—but not satisfied with a little grace; he would have still more faith and be anointed with fresh oil. Paul desired to "attain unto the resurrection of the dead," Phil. iii. 11, that is, he endeavored (if possible) to arrive at such a measure of grace as the saints shall have at the resurrection.

9. Is there a holy emulation in us? Do we labor to out-shine others in piety? To be more eminent for love and good works? Do we something which is singular? Matt. v. 47. "What do you do, more than others?"

10. Are we got above the world? Though we walk on earth, do we trade in Heaven? Can we say as David? Psalm cxxxxix. 17. "I am still with you." This requires violence; for motions upward are usually violent.

11. Do we set ourselves always under God's eye? Psalm xvi. 8. "I have set the Lord always before me." Do we live soberly and godly, remembering that whatever we are doing our Judge looks on?

If it be thus with us, we are happy people. This is the holy violence the text speaks of, and is the right way of taking the kingdom of God. And surely never did Noah so willingly put forth his hand to receive the dove into the ark, as Jesus Christ will put forth His hand to receive us into Heaven.

Before I press the exhortation, let me remove some OBJECTIONS that may be made against this blessed violence.

1. But we have no power of ourselves to save ourselves? You bid us be violent, as if you should bid a man chained fast in fetters to walk.

It is true, we cannot, until grace comes, effectually operate to our own salvation. Before conversion we are purely passive; and when God bids us convert and turn, this is to show us what we ought to do, not what we can do. Yet let us do what we are able.

We have power to avoid those rocks, which will certainly ruin our souls—I mean gross sins. A man does not need to be in bad company; he does not need to swear, or tell lies; nor would he do it if it were by law death to swear an oath.

We have power to cast ourselves upon the use of means, praying, reading, holy conference. This will condemn men at the last day; that they did not act so vigorously in their sphere as they might; they did not use the means, and see whether God will give grace. God will come with that soliciting question at last, "You should have put my money on deposit with the bankers, so that when I returned I would have received it back with interest." Mat. 25:27. "Why did you not improve that power which I gave you?"

Though we do not have power to save ourselves—yet we must pursue after salvation, because God has made a promise of grace, as well as to grace. He has promised to circumcise our hearts; to put his Spirit within us; to enable us to walk in his statutes, Ezek. xxxvi. 27. So that by prayer we are to put the bond in suit, and to press God with his own promise. Though I will not say with the Arminians, that upon our endeavor God is bound to give grace; yet he is not lacking to those who seek his grace; nay, he denies his grace to none but those who willfully refuse it, Psalm lxxxi. 11, "Israel would have none of me."

2. But this offering violence is HARD, and I shall never be able to go through it.

Admit it to be hard—yet it is a duty, and there is no disputing duty. God has made the way to Heaven hard.

To try our obedience. A child obeys his father, though he commands him hard things. Peter's obedience and love was tried when Christ bade him come to him upon the water.

God does it that he may raise the price of heavenly things. Were the kingdom of glory easily obtained, we would not value its worth. Such is our nature, that we slight things which are easily come by. If pearls were common, they would soon fall in their price. If Christ and Heaven might be had without violence, these blessings of the first magnitude would not have been had in such high veneration.

But let not the difficulty be objected. What if salvation-work is hard.

1. Is it not harder to lay in Hell? Is not suffering vengeance worse than offering violence?

2. We do not argue so in other things. An estate is hard to come by; therefore we will sit still? No! difficulty does the more whet and sharpen our endeavor; and if we take such pains for these inferior things, how should we for that which is more noble and sublime! The profit will abundantly countervail the labor.

3. Though the business of piety at first seems hard—yet when once we are entered into it, it is pleasant. When the wheels of the soul are oiled with grace, now a Christian moves in piety with facility and delight, Romans vii. 22. "I delight in the law of God after the inward man." Christ's yoke at the first putting on seems heavy; but when once it is on, it is easy. To serve God, to love God, to enjoy God, is the sweetest freedom in the world. The poets say the top of Olympus is always quiet. The first climbing up the rocky hill of Heaven is hard to flesh and blood; but when we are gotten up towards the top, there is peace and delight; we see a pleasant prospect, and are ready to cry out as Peter on the mount of transfiguration, "It is good to be here!" What hidden manna do we now find! This is the anticipation or foretaste of glory.

3. But if I put myself upon this violent exercise in piety, then I shall lose that pleasure I have in my sin, my mirth and melody, and I shall exchange delight for labor; and so I shall be no more Naomi—but Marah. Voluptuous people speak as the fig tree in the parable, Judges ix. "Shall I leave my fatness and sweetness," all my former pleasures, and now offer violence to Heaven, live a strict mortified life? This crosses the stream of corrupt nature.

Leave the pleasure in sin. The Scripture does so describe sin, that one would think there should be little pleasure in it.

1. Scripture calls sin a debt. Sin is compared to a debt of "ten thousand talents" Matt. xviii. 24. A talent of gold among the Hebrews, was valued at almost four thousand pounds. Ten thousand talents is a figurative speech, to express how great a debt sin is; and do you call this a pleasure? Is it any pleasure for a man to be in debt?

2. Scripture calls sin a disease, Isaiah i. 5. "The whole head is sick." Is it any pleasure to be sick? Though all do not feel this sickness—yet the less the distemper is felt, the more deadly it is.

3. The Scripture compares sin to "gall and wormwood," Deut. xxix. 18. It breeds a bitter worm in the conscience. Sin stings a man with wrath, John iii. 34. And do you call this a pleasure? Surely, you "put bitter for sweet," Isaiah v, 20.

The pleasures of sin gratify only the senses of man, and are not soul. Pleasures are called carnal, because they delight only the body. How absurd was that speech of the rich man in the Gospel, when he was speaking of his store of goods and his barns being full, 'soul, take your ease," Luke xii.19. He might have said more properly, "body, take your ease;" for his soul was never the better for his riches, nor could it feel any delight in them. Though his barns were full, his soul was empty. Therefore, when Satan tell you, "if you use violence for Heaven, you will lose all your pleasures;" ask him, "what pleasures are they, Satan? such as please only the senses, they do not delight the mind; they do not comfort the conscience; they are such delights wherein the brute creatures do exceed me!"

These sugared pleasures in sin the Scripture says are but "for a season," Heb. xi. 25. They are like straw in a fire—which makes a blaze—but is presently out. 1 John ii. 17. "The world passes away, and the lust thereof." It passes away swiftly as a ship under sail. Worldly pleasures perish in the using; like a fleeting shadow or flash of lightning; and are these to be preferred before an eternal weight of glory?

The present sweetness which is in sin will turn to bitterness at last. Like the book the prophet ate, Ezek. iii. 3, sweet in the mouth—but bitter in the belly. Honey is sweet—but it turns to nausea. Sin is a sweet poison, it delights the palate—but torments the soul. When once the sinner's eyes come to be opened at death, and he feels some sparks of God's wrath in his conscience, then he will cry out in horror, and be ready to lay violent hands upon himself. We may say of the pleasures of sin, as Solomon says of wine, Prov xxiii. 32. "Afterwords it bites like a serpent." So look not on the smiling pleasures of sin; be not delighted with its beauty—but affrighted of its sting! Do the damned in Hell feel any pleasure now in their sins? Has their cup of wrath have one drop of honey in it? Oh remember, after the golden crowns, and women's hair—come the lions teeth! Rev. iv. 8. Thus I have answered the first part of the objection; I shall lose all my pleasures in sin.

If I put forth this violence in piety, I shall exchange my delight for labor. I must dig away through the rock, and while I work I must weep."

Though you must use violence—yet it is a sweet violence; it is a labor turned into delight. Psalm cxxxviii. 5. "They shall sing in the ways of the Lord." To send out faith as a spy to view the heavenly Canaan, and pluck a bunch of grapes there—this is great delight! Rom xv. 13. "Joy in believing." To love God, (in whom all excellencies are combined) how sweet is this! To love beauty is delightful. To walk among the promises as among beds of spices and to taste the fruit, oh how pleasant is this! The labor of a Christian brings peace of conscience, and joy in the Holy Spirit.

And whereas it is said that this holy violence takes away our joy, and while we work we must weep; I answer, a Christian would not be without these tears. The tears of a saint (says Bernard) have more true joy in them than all worldly delights! The oil of joy is for mourners, Isaiah lxi. 3.

4. I would use this violence for Heaven—but I shall expose myself to the censure and scorn of others. They will wonder to see me so altered, and think it nothing but a religious frenzy.

1. Consider who will reproach you; they are the wicked! They are such if Christ were alive on earth, would reproach him. They are blinded by the Satan, the god of this world, 2 Cor. iv. 4. It is as if a blind man should reproach a beautiful face!

2. What do they reproach you for? It is for offering violence to Heaven. Is it a disgrace, to be laboring for a kingdom? Tell them you are doing the work which God has set the about. Better they should reproach you for working in the vineyard—than God damn you for not working!

3. Jesus Christ was reproached for your sake, Heb xii. 2. "He endured the shame of the cross;" and will not you be contented to bear reproaches for him? These are but the chips of the cross, which are rather to be despised than laid to heart.

5. If I use this holy violence, and turn religious, then I shall lose such yearly profits which my sin has brought in. As Amaziah said, "But what about the hundred talents I paid for these Israelite troops?" 2 Chron. 25:9.

Is there any profit in sin? Did anyone ever thrive upon that trade? By the time you have cast up the reckoning, you will find but little profit.

1. By the incomes that sin brings in—you treasure up God's vengeance! Romans ii. 5. While you put unjust gain in the bag—God puts wrath in his vial! Will you call this profit? Whatever money a man gets in a sinful way—he must pay interest for it in hell!

2. That cannot be for your profit, which makes you come off a loser at last. You lose Heaven and your soul; and what can countervail this loss? "What is a man profited if he shall gain the whole world, and lose his own soul?" Matt. xvi. 26. "God" (says Chrysostom) "has given a man two eyes; if he loses one, he has another. But he has but one soul, and if that be lost—he is undone forever!"

6. But I have so much business in the world that I can find no time for this holy violence. As the king of Macedon said, when they presented him with a book treating of happiness, "I have no time for this!"

See the folly of this objection; what is the main business of life—but looking after the soul? And for men to say they are so immersed in the world, that they cannot mind their souls—is most absurd and irrational. This is to make the greater give way to the lesser. As if a farmer should say, he is so busy looking after his hobbies, that he has no time to plow or sow. What is his occupation but ploughing? Such madness is it to hear men say they are so taken up about the world that they have no time for their souls.

Could God find time to think of your salvation? Could Jesus Christ find time to come into the world, and be here thirty-three years in carrying on this great design of your redemption; and can you find no time to look after it? Is the getting a little money that which obstructs this violence for Heaven? Your money will perish with you!

Can you find time for your body? time to eat and sleep? and not find time for your soul? Can you find time to use for your recreation? and no time to use for your salvation? Can you find time for idle visits? and no time to visit the throne of grace?

Oh take heed that you go not to Hell in the crowd of worldly business! Joshua was a commander of an army—yet his work as a soldier was not to hinder his work as a Christian: he must pray as well as fight and take the book of the law in his hand, as well as the sword, Josh. i. 8.

You, whoever you are, who makes this objection about worldly business, let me ask you—do you think in your conscience, that this will be a good excuse at the last day, when God shall ask you, "Why did you not take pains for Heaven?" You shall say, "Lord, I was so steeped in worldly business, that I was hindered." Was it a good plea for a servant to say to his master, that he was so drunk that he could not work! Truly, it is a poor excuse to say that you "were so drunk with the cares of the world—that you could not be violent for the kingdom!"

27 MOTIVES to put forth holy violence

Having answered these objections, let me reassume the exhortation, pressing all Christians to this violence for the heavenly kingdom. As David's three worthies ventured their lives, and broke through the army of the Philistines for water, 2 Sam. xxiii. 46, such a kind of violence must we use, breaking through all dangers for obtaining the "water of life."

1. Consider the deplorable condition we are in by nature—a state of misery and damnation; therefore what violence should we use to get out of it? Were one plunged into quicksands, would he not use violence to get out? Sin is a quicksand, and is it not wisdom to extricate ourselves out? David being encompassed with enemies, said "His soul was among lions," Psalm lvii. 4. It is true in a spiritual sense, our soul is among lions. Every sin is a lion which would devour us! And if we are in the lion's den—should not we use violence to get out? The angels used violence to Lot; they laid hold on him and pulled him out of Sodom, Gen. xix. 16. Such violence must be used to get out of the spiritual Sodom. It is not safe to stay in the enemy's quarters.

2. It is possible that in the use of means we may arrive at happiness. Impossibility destroys endeavor; but here is a door of hope opened. The thing is feasible. It is not with us as with the damned in hell; there is a tomb-stone rolled over them. But while we are under the sound of Aaron's bell, and the silver trumpet of the gospel is blown in our ears, while the spirit of grace breathes on us, and we are on this side of the grave—there is great hope that by holy violence we may win Paradise. An absolute impossibility of salvation is only for those who have committed the unpardonable sin against the Holy Spirit, and cannot repent; but who these are, is a secret sealed up in God's book. But here is great encouragement to all to be serious and earnest in the matters of eternity, because they are yet in a capacity of mercy, no final sentence is already passed; God has not yet taken up the drawbridge of mercy. Though the gate of Paradise is narrow—yet it is not shut. This should be as oil to the wheels, to make us lively and active in the business of salvation. Therefore as the farmer plows in hope, James v. so we should pray in hope; and do all our work for heaven in hope—for the white flag of mercy is yet held forth! So long as there was grain to be had in Egypt, the sons of Jacob would not sit starving at home, Gen. xliii. 3. So long as there is a kingdom to be obtained—let us not sit starving in our sins any longer!

3. This violence for Heaven is the grand business of our lives! What else did we come into the world for? We did not come here only to eat and drink, and wear fine clothes; but the end of our living is, to be violent for the kingdom of glory. Should the body only be tended, this were be to polish the scabbard, and let the blade rust; to preserve the lumber, and let the child be burnt. God sends us into the world as a merchant sends his goods to trade for him beyond the seas. So God sends us here to follow a spiritual trade, to serve him and save our souls. If we spend all our time in dressing and pampering our bodies, or idle visits—we shall give but a sad account to God, when he shall send us a letter of summons by death and bid us give an account of our stewardship!

Were not he much to be blamed, who would have a great deal of timber given him to build a house if he only cut all this good timber into chips? Just so is the case of many; God gives them precious time in which they are to provide for a kingdom, and they waste this time of life and cut it all into chips. Let this excite violence in the things of God. It is the main errand of our living here—and shall we go through the world and forget our errand?

4. How violent are the wicked in ways of sin! Violent for their malicious lusts! Proverbs i. 16. "Their feet run to evil." Violent for their unclean lusts. Amnon offered violence to his sister; he would have his lust, though it cost him his life. Sinners tire themselves out in the devil's drudgery! Jer. ix. 5. They "weary themselves to commit iniquity." They are out of breath in pursuing their sin! Jer. l. 33. "They are mad upon their idols!" So violent were the Jews, that they would spare no cost in their idolatrous worship, Isaiah xlvi. 6. "They lavish gold out of the bag." So fiercely were they bent upon idolatry, that they would sacrifice their sons and daughters to their idol gods, Jer. xxxii. 35. "They built the high places of Baal to cause their sons and their daughters to pass through the fire." Were men thus violent for their lusts and idols—and shall not we be violent for a kingdom?

Nay, you that are now ingrafted into Christ, how violent perhaps have some of you formerly been in evil? How did you once spend yourselves in a sinful way! Perhaps even like Paul, who before his conversion breathed out "threatenings and slaughter against the disciples of the Lord," Acts ix. 1. Perhaps you have been violent in drawing others to sin, you have been tempters to them; and perhaps some of them whom you have seduced to sin, are now crying because of you in hell, and saying that they would have never come there, if it had not been for your example! Should not the consideration of this humble you? Should not this make you the more violent in piety, that you may bring some glory to God before you die? Should you not be as industrious to save souls—as you have been to damn them? Were you to live to the age of Methuselah, you could never do God sufficient service for the dishonor you have done to him!

5. This holy violence has much delight mingled with it. Prov iii. 17. "All her ways are pleasantness" Though the way of piety has thorns in it, (in respect to persecution) yet it is full of roses, in respect to that inward peace and contentment that the soul finds in it. A man is violent at his recreation; but there is an inward delight he takes in it which sweetens that violence. Paul made piety his recreation. Rom vii. 22. "I delight in the law of God after the inward man." In the Greek, "I take pleasure." Not only Heaven itself is delightful—but the way there. What ravishing delight a gracious soul has in prayer? Isaiah lvi. 7. "I will make them joyful in the house of prayer." What delight in holy contemplation! A Christian has such influences of the Spirit, and meets with such transfigurations of soul, that he thinks himself half in heaven! Serving of God is like gathering spices, or flowers, wherein there is some labor—but the labor is recompensed with delight! The way of sin has bitterness in it. The bears, while they lick honey, are stung with the bees. So while men are following their lusts, they have checks of conscience, which are a foretaste of hell. Better to lack the honey, than have this sting. But violence for heaven is spiced with such joy, that it is not labor—but pleasure!

6. This violence and activity of spirit in piety, puts a luster upon a Christian. The more excellent anything is, the more active it is. The sun is a glorious creature, as a giant "it runs its race," Psalm xix. 5. Fire, the noblest element, sparkles vigorously. The angels are described with wings, Isaiah vi. 2. which is an emblem of their swift obedience. The more violent we are in piety, the more angelic we are!

7. How violent Christ was about our salvation! He was in agony; he "continued all night in prayer," Luke vi. 2. He wept, he fasted, he died a violent death; he rose violently out of the grave. Was Christ so violent for our salvation—and does it not befit us to be violent, who are so intimately concerned in it? Christ's violence was not only substitutionary—but exemplary. It was not only to appease God—but to teach us. Christ was violent in dying—to teach us to be violent in living and believing.

8. This holy violence brings rest. Motion tends to rest, Heb. iv. 9. "There remains a rest to the people of God." Indeed, there is a motion which does not tend to rest; those who are violent in a way of sin shall never have rest, Rev. iv. 8. "They have no rest, day and night." Such as are graceless, shall be restless. But the violence a Christian takes—leads to rest. As the weary traveler sits down at night and rests himself, Psalm cxvi. 7. "Return to your rest, O my soul." Holy violence is like the flying of Noah's dove to the ark, where it found rest.

9. If we use what violence we are able—God will help us. "It is God who works in you to will and to act according to his good purpose." Philippians 2:13. The Spirit helps us in prayer and so proportionately in all other duties of piety. "The Spirit helps us in our weakness." Romans 8:26. The promises encourage, and the Spirit enables. In all earthly races a man runs in his own strength; but in the race to Heaven we have the Spirit of God helping us; he not only gives us the crown, when we have finished running—but he gives us legs to run; he gives us quickening and assisting grace! The Spirit of God helping us makes our work easy. If another helps us to carry a burden, it is less difficult. If the magnet draws the iron—it is not hard for the iron to move. If the Spirit of God, as a divine magnet—draws and moves the heart in obedience, then the work goes on with more facility. "He gives strength to the weary and increases the power of the weak. Even youths grow tired and weary, and young men stumble and fall; but those who hope in the Lord will renew their strength. They will soar on wings like eagles; they will run and not grow weary, they will walk and not be faint." Isaiah 40:29-31

10. This blessed violence in piety, would be preventive of much sin. While men are idle in the vineyard, they are a prey to every temptation. Satan sows most of his seed of temptation in hearts which lie fallow. When he sees people unemployed, he will find work for them to do; he will stir them up to one sin or other. "While everyone was sleeping, his enemy came and sowed weeds among the wheat." Matthew 13:25. When Satan finds men in a drowsy condition, their sleeping time is his tempting time! But by holy violence, we prevent the Devil's design; we are so busy with salvation that we have no leisure to listen to temptation. Jerome advised his friend to be always well employed, that when Satan came with a temptation he might find him working in the vineyard. When the bird is flying, it is safe; when it sits still on the bough, it is in danger of being shot! When a Christian sits still and is inactive, then the Devil shoots him with his "fiery darts." "Watch and pray so that you will not fall into temptation!" Matthew 26:41.

11. Consider the folly of such as are violent for the world—but not for the glorious kingdom of heaven! Alas, how insipid are all these things that we lay out our sweat for and our violence upon! They will not make us happy. King Solomon distilled the quintessence out of all earthly things, and said, "behold, all is vanity," Eccles. ii. 8.

1. These earthly things that we toil so hard for, are uncertain, 1 Tim. vi. 17. It is uncertain whether we shall get them. All that are suitors to a virgin do not succeed. All that come to a lottery have not won a prize.

2. These earthly things that we toil so hard for, are unsatisfactory. Could men heap up silver as dust; had they as much as the Devil promised Christ, "All the kingdoms of the world, and the glory of them;" yet they can no more fill the heart, than a drop of water can fill a cistern. Eccles. v. 16. "What profit has he that has labored for the wind?"

3.These earthly things that we toil so hard for, are transient; death feeds at the root. All worldly possessions are like a castle of snow in the sun; or like a posy of flowers, which withers while we are smelling them. Oh, folly is it to put forth all one's violence for the world, which is but "for a season," and not for Christ and grace. As if a condemned man being earnest to get his dinner—but not concerned with getting his pardon.

12. The next motive is in the text—this violence is for a kingdom! The kingdom of Heaven suffers violence. And what will we be violent for, if not for a kingdom? Men will wade to a kingdom through blood: this is a kingdom worth striving for. Cyprus is an island so exceedingly fertile and pleasant, that it was anciently called Macaria, which signifies blessed. This title of blessed may more fitly be given to the heavenly kingdom. If the mountains were gold; if every sand of the sea were a diamond; if the whole globe were a shining crysolite; it would all still be infinitely beneath the glory of this kingdom.

1. The BLESSINGS of the heavenly kingdom are great.

1. There shall be freedom from sin. Here on earth, sin keeps house with us; it is as natural to us to sin as to breathe. The soul that is most refined, and cleansed by grace, is not without some dregs of corruption. Paul cried out of a "body of sin." He who is inoculated into Christ still has a taste and relish of the wild olive tree. But when we ascend to the heavenly kingdom, this mantle of sin shall drop off. That kingdom is so pure, that it will not mix with any corruption. A sinful thought shall not creep in there. There is beauty which is not stained with lust, and honor which is not swelled with pride. "Nothing impure will ever enter it, nor will anyone who does what is shameful or deceitful, but only those whose names are written in the Lamb's book of life." Revelation 21:27

2. In that blessed kingdom there shall be freedom from the assaults of the red dragon. Tis sad to have Satan daily soliciting us by his temptations, and laboring to trick us into sin. Temptation is the Devil's powder plot to blow up the fort-royal of our grace; but this is the blessed freedom of the heavenly kingdom, it is not capable of temptation. The old serpent is cast out of Paradise.

3. In that blessed kingdom there shall be freedom from divisions. In this world God's own tribes go to war. Ephraim envies Judah, and Judah vexes Ephraim. The soldier's spear pierced Christ's side—but the divisions of saints pierce his heart. Christ prayed that all his people might be one, as he and his Father are one, Jo. 17:21. But how do Christians by their discords and animosities go about with all their power to frustrate Christ's prayer! But in the kingdom of Heaven there is perfect love, which as it casts out fear, so it casts out strife. Those Christians that could not live quietly together here, in that kingdom shall be united. There Calvin and Luther are agreed. In that celestial kingdom there shall be no vilifying or slandering one another, no raking into those sores which Christ died to heal. Christians who could not pray together, shall sing together in that glorious choir: there shall not be one jarring string in the saints" music.

4. In that heavenly kingdom there shall be freedom from all afflictions. Our lives now are interlined with troubles. "My life is consumed by anguish and my years by groaning; my strength fails because of my affliction, and my bones grow weak." Psalm 31:10. There are many things to occasion disquiet; sometimes poverty afflicts; sometimes sickness tortures; sometimes unkindness of friends breaks the heart. Our lives, like the seas, are full of tempests. But in the kingdom of Heaven, there is nothing to give grief. There, all is serene and calm; nothing within to trouble, or without to molest.

2. The royalties and EXCELLENCIES of that heavenly kingdom are great. We may say of Heaven, as it was said of Laish, Judges xviii. 9,10. "We have seen the land, and, behold, it is very good; a place where there is no lack of anything"

2. The heavenly kingdom abounds with RICHES! Rev. xxi. 27. "The twelve gates were twelve pearls." Earthly kingdoms are glad to traffic abroad for gold and spices. In the kingdom of God, all rarities are to be had, all commodities are of its own growth, therefore figured by the tree of life bearing several sorts of fruit, Rev. xxii. 2. How rich is that place where the blessed Deity shines forth in its immense glory infinitely beyond the comprehension of angels!

2. The delights of the heavenly kingdom are UNMIXED. The comforts here below are checkered. Honor may be stained with disgrace; joy interwoven with sorrow. Our stars are mixed with clouds; but the delicacies of heaven are pure as well as pleasant. There is honey that has not one drop of gall. The crystal spring of joy has no settlings of sorrow at the bottom. The rose in that paradise is without prickles; the sun in that horizon is without eclipse.

3. This kingdom above is DURABLE. Suppose earthly kingdoms to be more glorious than they are, their foundations of gold, their walls of pearl, their windows of sapphire—yet they are still corruptible, Hos. i. 1. "I will cause the kingdom to cease." Troy and Athens now lie buried in their own ruins. But the kingdom of glory, as it is made without hands—so it is without end. It is "the everlasting kingdom," 2 Pet. i. 11.

Now, methinks, that if we ever will use violence, it should be for this kingdom; this kingdom will make amends for all our labor and pains. Caesar, marching towards Rome, and hearing that all the people were fled from it, said, they will not fight for this city, what city will they fight for? So if we will not put forth violence for this Kingdom of Heaven, what will we be violent for? I say to all, as the children of Dan in another sense, Judges xviii. 9. "We have seen the land, and behold, it is very good; and are you still? Be not slothful to go, and to enter to possess the land."

13. The more violence we have used for Heaven—the sweeter Heaven will be when we come there. As when a man has been grafting trees, or setting flowers in his garden, it is pleasant to review and look over his labors: so in Heaven, when we shall remember our former zeal and activity for the kingdom, it will enhance Heaven, and add to the joy of it. For a Christian to think, "Such a day I spent in examining my heart; such a day I was weeping for sin; when others were at their sport, I was at my prayers. And now, have I lost anything by this violence? My tears are wiped away, and the wine of paradise cheers my heart. I now enjoy him whom my soul loves! I now have the crown and white robes I so longed for!" O how pleasant will it be to think—this is the Heaven my Savior bled for, and I sweat for!

14. The more violence we put forth in piety, the greater measure of glory we shall have. That there are degrees in glory in Heaven seems to me beyond dispute.

1. There are degrees of torment in Hell; therefore, by the rule of contraries, there are degrees of glory in Heaven.

2. The Scripture speaks of a prophet's reward, Matt. x. 41. which is a degree above others.

3. The saints are said to shine as the stars, Dan. xii. One star differs from another in glory. So that there are gradations of happiness; and of this judgment is Calvin; as also many of the ancient fathers.

Consider then seriously, the more violent we are for Heaven, and the more work we do for God, the greater will be our reward. The hotter our zeal, the brighter our crown. Could we hear the blessed souls departed speaking to us from Heaven, surely they would say, "Were we to leave heaven awhile and to dwell on the earth again, we would do God a thousand times more service than we have ever done! We would pray with more life, act with more zeal; for now we see that the more we have labored, the more astonishing is our joy and the more flourishing our crown!"

15. Upon our violence for the kingdom God has promised mercy. Matt. vii. 7. "Ask and it shall be given you; seek, and you shall find; knock, and it shall be opened unto you."

1. ASK. Ask with importunity. A faint asking begs a denial. King Ahasuerus stood with his golden scepter and said to queen Esther, "Ask, and it shall be given, to the half of the kingdom!" But God says more, "Ask and he will give you the whole kingdom!" Luke xii. 32. It is observable, that the door of the tabernacle was not of brass—but had a thin covering, a veil, that they might easily enter into it. Just so, the door of Heaven is made easy through Christ's blood, that our prayers put up in fervency may enter. Upon our asking, God has promised to give his spirit, Luke xi.13. And if he gives his Spirit, he will give his kingdom; the Spirit first anoints, 1 John ii. 27, and after his anointing oil comes the crown.

2. "SEEK, and you shall find." But, is it not said, "Many will seek to enter in, and shall not be able?" Luke xiii. 24. I answer, that that is because they seek in a wrong manner.

1. They did seek ignorantly, setting up an altar to the unknown god. It is hard seeking pearls in the dark. Ignorant people seek Heaven by their good meanings; they seek in the dark, and no wonder they miss salvation.

2. They did seek proudly. They sought Heaven by their own merits; whereas we are to seek the kingdom in Christ's strength, and in his Name.

3. They did seek lazily; as the spouse sought Christ on her bed and found him not, Cant. iii. 1. So many seek Christ in a supine manner; they seek—but they do not strive.

4. They did seek hypocritically. They would have Heaven and their lusts too. But let not such seekers ever think to find happiness; let them not think they can lie in Delilah's lap--and go to Abraham's bosom when they die.

5. They did seek inconstantly. Because mercy did not come immediately, they gave over seeking.

But if we seek the kingdom of Heaven cordially, God has pawned his truth in a promise, and we shall find, Jer xxix. 13. "Then shall you find me, when you shall search for Me with all your heart."

3. "KNOCK, and it shall be opened." Knocking implies violence. But we must do as Peter, Acts xii. 16. "He continued knocking," We must continue knocking by prayer, and Heaven-gate shall be opened. How may this be as oil to the wheels? how may it encourage holy violence when we have so gracious a promise of mercy upon our earnest seeking of it.

16. This holy violence will not hinder men in their secular employments. Violence for the kingdom, and, diligence in a calling, are not inconsistent. Christians, you may work for Heaven—yet work in a trade. God has given you a body and a soul, and he has allotted you time to provide for both. He has given you a body, therefore be diligent in your calling; he has given you a soul, therefore be violent for Heaven. These two may well stand together— providing for a family and praying in a family. He who does not exercise himself in some honest employment, is guilty of the breach of that commandment, six days shall you labor. God never sealed warrants for idleness. The sluggard shall be indicted at the day of judgment for letting his field be over-run with thorns. They are hypocrites who talk of living by faith but refuse to live in a calling. Only remember that the pains you take in piety must exceed the other, Matt. vii. 33, "Seek first the kingdom of God." First, in order of time, before all things; and first in order of affection, above all things. Your soul is the nobler part, therefore that must be chiefly looked after. In your calling show diligence; in piety, show violence.

But some may say, we are so encumbered in the world that all time for piety is swallowed up; we cannot get a break from our calling to read or pray?

If your trade is such that you cannot allow yourselves time for your souls—then your trade is unlawful. There are two things that make a trade unlawful.

1. When people deal in such commodities as they know cannot be used without sin, such as selling on the black market or selling idolatrous pictures and crucifixes.

2. When their trade so involves them in worldly business, that they cannot mind eternity, or make out one sally to the throne of grace. They are so much in the shop—that they cannot be in the closet. If there be such a trade to be found, doubtless it is unlawful. But let not men lay this problem upon their trade—but upon themselves; their trade would give them leave to serve God—but their covetousness will not give them leave. O how many put a fallacy upon their own souls—and cheat themselves into hell.

17. There is but a short space of time granted us, therefore, work the harder for Heaven before it be too late. Indeed we are apt to dream of a long life, as if we were not sojourners but natives, and would reside here always. The blossom of childhood hopes to come to the budding of youth; and the bud of youth hopes to come to the flower of mature age; and the flower of mature age hopes to come come to old age; and old age hopes to renew its strength as the eagle. But if we measure life by a pair of scripture-compasses, it is very short: it is compared to a "flying shadow," Job viii. 17, to a "handbreadth," Psalm xxxix. 5. as if there were but a span between the cradle and the grave. Is the time of life so short, and maybe shorter than we are aware? What need is there to zealously improve it before it has slipped away? If time runs, let us 'so run," 1 Cor. ix. 24. He who has a great business in hand, and the time allotted for doing it is but short, should not lose any of that time. A traveler that has many miles to ride, and the night is ready to approach, had need spur on the harder, that the night does not overtake him. Just so, we have a long journey, the night of death is drawing on, how we should use spurs to our sluggish hearts, that we may go on more swiftly!

18. A man's personal day of grace may be short. There is a time in which the scepter of grace is held forth, 2 Cor vi. 2. "Now is the accepted time." The Lord has prefixed a time wherein the means of grace shall or shall not work. If a person does not come in, by such a time, God may say, "Never shall fruit grow on you anymore." A sign that this day of grace, is past is when conscience no longer speaks and God's Spirit has done striving. Whether this day may be longer or shorter, we cannot tell; but because it may transpire so soon, it is wisdom to take the present opportunity, and use all violence for Heaven. The day of hastens away. No man can (like Joshua) bid this 'sun stand still;" and if this critical day be once past, it cannot be recalled. The day of grace being lost—the next is a day of wrath!

Jerusalem had a day—but she lost it, Luke xix. 44. "If you had known, even you, at least in this your day, the things which belong unto your peace—but now they are hid from your eyes." After the expiration of the day of grace, no means or mercies shall prove effectual. Now, "they are hid from your eyes." Which is like the ringing of a doleful knell over a dying person; therefore, put forth all violence for Heaven and do it in this "your day," before it be too late and the decree be gone forth.

19. If you neglect the offering of violence, now—there will be no help for you after death. When men shall open their eyes in another world and see into what a damned condition they have sinned themselves, O now what would they not do—what violence would they now use—if there were a possibility they might be saved!

When once the door of mercy is shut, if God would make new terms far harder than before, they would readily agree to them. If God should say to the sinner after death, would you be content to return to the earth, and live there under the harrow of persecution a thousand years for my sake? "Yes, Lord, I will subscribe to this, and endure the world's fury—that I may have but your favor at last!"

"But will you be content to serve an apprenticeship in Hell a thousand years, where you shall feel the worm gnawing and the fire burning?" "Yes, Lord, even in Hell I submit to you; so that after a thousand years I may have a release and that "bitter cup" may pass away from me!"

"But, will you, for every lie you have told endure the rack? will you for every oath that you have sworn, fill a bottle of tears? will you for every sin you have committed lie ten thousand years in sackcloth and ashes?" "Yes, Lord, all this and more if you require, I will subscribe to; I am content now to use any violence if I may but at last be admitted into your kingdom!"

"No!" God will say, "there shall be no such condition proposed to you, no possibility of favor—but you shall lie forever among the damned; and who is able to dwell with everlasting burnings?"

Oh, therefore be wise in time, now while God's terms are more easy, embrace Christ and Heaven, for after death there will be nothing to be done for your souls. The sinner and the fiery furnace shall never be parted!

20. How without all defense will you be left, if you neglect this violence for Heaven! Methinks I hear God thus expostulating the case with sinners thus at the last day: "Why did you not take pains for Heaven? Has there not been a prophet among you? Did not my ministers lift up their voice like a trumpet? did not they warn you? did not they persuade you to use this violence, telling you that your salvation depended upon it? But the most melting rhetoric of the gospel would not move you. Did I not give you time to look after your souls? (Rev. ii. 21. "I gave her space to repent.") Did not you promise in your vow in baptism, that you would take Heaven by force? 'fighting under my banner against world, flesh, and Devil?' Why then did you not use violence for the kingdom? It must be either sloth or obstinacy. You could be violent for other things, for the world, for your lusts—but not for the kingdom of Heaven! What can you say for yourselves, as to why the sentence of damnation should not pass?"

O how will men be confounded, and left speechless at such a time, and God's justice shall be cleared in their condemnation! Psalm li. 4. "That you might be clear when you judge." Though the sinner shall drink a sea of wrath—yet he shall not drink one drop of injustice!

21. What a vexation it will be at the last to lose the kingdom of glory for lack of a little violence. When one shall think with himself, "I did something in piety—but I was not violent enough. I prayed—but I should have brought fire to the sacrifice. I heard the word—but I should have received the truth in love. I humbled myself with fasting—but I should with humiliation have joined reformation. I gave Christ's poor good words; I did bid them be warmed—but I should have clothed and fed them. For lack of a little more violence I have lost the kingdom!"

The prophet bade the king of Israel smite upon the ground, 2 Kings 13:18,19. And he "He struck it three times and stopped. The man of God was angry with him and said, "You should have struck the ground five or six times; then you would have defeated Aram and completely destroyed it." So a man does something in piety, "he strikes three times and then stops; whereas had he but put forth a little more violence for Heaven he would have been saved. What a mischief is this, but to half do one's work, and by shooting short—to lose the kingdom! O how will this cut a man to the heart when he is in hell to think, "had I but gone a little further it had been better with me than it is now; I had not been tormented thus in the flame!"

22. The examples of the saints of old, who have taken heaven by force. David broke his sleep for meditation, Psalm 119:148. His violence for heaven was boiled up to zeal, Psalm 119:39. "My zeal has consumed me!" And Paul "pressed on to take hold of that for which Christ Jesus took hold of me." The Greek Word signifies to stretch out the neck: it is a metaphor taken from racers, who strain every limb, and reach forward to lay hold upon the prize. We read of Anna, a prophetess, Luke ii. 37. "She departed not from the temple—but served God with fastings and prayers night and day." How industrious was Calvin in the Lord's vineyard. When his friends persuaded him for his health's sake, to remit a little of his labors, says he, "Would you have the Lord find me idle when he comes?" Luther spent three hours a day in prayer. It is said of holy Bradford, that preaching, reading, and prayer were his whole life. I rejoice (said Jewel) that my body is exhausted in the labors of my holy calling. How violent were the blessed martyrs! They wore their fetters as ornaments; they snatched up torments as crowns, and embraced the flames as cheerfully as Elijah did the fiery chariot which came to fetch him to Heaven. "Let racks, fires, pulleys, and all manner of torments come—just so I may win Christ!" said Ignatius. These pious souls resisted unto blood. How should these provoke our zeal! Write after these fair copies.

23. If the saints with all their violence have much ado to get to heaven, how shall they come there, who use no violence? 1 Peter ix. 18. "If the righteous scarcely are saved, where shall the ungodly and the sinner appear?" If they who strive as in an agony can hardly get in at the strait gate—what shall become of those who never strive at all? If Paul did "keep under his body," by prayer, watching, and fasting, 1 Cor. ix. 27, how shall they be saved, who wholly let loose the reins to the flesh, and bathe themselves in the luscious streams of carnal pleasure?

24. This sweating for Heaven is not to endure long. 1 Peter v. 10. "After you have suffered a while." So after you have offered violence a while, there shall be an end put to it. Your labor shall expire with your life! It is but a little while—and you will be done weeping, wrestling, and praying! It is but a little while—and the race will be over, and you shall receive "the end of your faith, the salvation of your souls," 1 Pet. i.9. It is but a little while—and and you shall be done your weary marches, you shall put off your armor and put on white robes! How should this excite a spirit of holy violence! It is but a few months or days—and you shall reap the sweet fruit of your obedience! The winter will be past, and the spring flowers of joy shall appear. Doctor Taylor comforted himself when he was going to the stake, "I have but two stiles to go over—and I shall be at my Father's house!" Christians, you have but a little way to go, a little more violence, a few more tears to shed, a few more Sabbaths to keep, and then your hopes shall be crowned with the beatifical sight of God! When the vapor is blown away—then we may see the sun clearly. Just so, when this short vapor of life is blown away—then we shall behold Christ, the Sun of Righteousness, in all his glory! 1 John iii. 2. "We shall see him as he is!"

25. If you are not violent for Heaven, you walk contrary to your own prayers. You pray that God's will may be done by you on earth, "as it is done in Heaven." Now how is God's will done in Heaven? Are not the angels swift in doing the will of God, like the stars above, which are moved many millions of miles in an hour. The seraphim are described with wings—to show how swift and winged they are in their obedience, Isaiah vi. 2. Now if you are not violent in your spiritual motion, you live in a contradiction to your own prayers. You are far from being as angels; you creep as snails in the way to Heaven.

26. This holy and blessed violence would make Christians willing to die. What makes men so loathe to die? Why so? Because their conscience accuses them that they have taken little or no pains for Heaven! They have been sleeping, when they should have been working, and now death looks ghastly! They are afraid death will carry them as prisoners to hell!

Whereas the Christian who has been active in piety, and has spent his time in the service of God, can look death in the face with comfort. He who has been violent for Heaven in this life need not fear a violent death. Death shall do him no hurt; it shall not be a destruction—but a deliverance; it shall purge out sin and perfect glory! What made Paul say, "I desire to depart and be with Christ, which is better by far!" Phil. i. 23. Surely the reason was, that he had been a man of violence; he did spend himself for Christ, and labored more than all the other Apostles. 1 Cor. xv. 10. And now he knew there was a crown laid up for him. Augustus desired that he might have a quiet, easy death. If anything will make our pillow easy at death, and make us go out of the world quietly—it will be this holy violence that we have put forth in the business of piety.

27. If for all that has been said you will either sit still, or keep your sweat for something other than Heaven, know, that there is a time coming shortly when you will wish you had used this violence. When sickness seizes you, and your disease begins to grow violent, and you think God's sergeant is at the door—what wishes will you make, "O that I had been more violent for heaven! O that I had been praying—when I was dancing and making merry! O that I had had a bible in my hand—when I had a hand of cards! How happy then might I have been! But alas, my case is miserable! What shall I do! I am so sick—that I cannot live; and so sinful—that I dare not die? O that God would respite me a little longer, that he would put a few more years in my lease, that a little space might be granted me to recover my lost hours!"

As one said on her death-bed, "Call time again!" But time will not be called back again. At the hour of death, sinners will awaken out of their lethargy—and fall into a frenzy of horror and despair!

Shall not all these arguments prevail with men to be violent for the kingdom? What a hardened rock, is a sinner's heart! We read that at Christ's passion, the rocks rent, Matt. xxvii. 51. But nothing will move a sinner. The rocks will sooner rend—than his heart. If all that I have said will not prevail, it is a sign that ruin is at hand! 1 Sam ii. 25. "They hearkened not unto the voice of their Father, because the Lord would slay them!"

Yet this caution I must necessarily insert—Though we shall not obtain the kingdom without violence—yet it shall not be obtained for our violence. When we have done all, look up to Christ and free grace! Though we are saved in the use of means—yet it is by grace too, Ephes. ii. 5. "By grace you are saved." Heaven is a gift. Luke xii. 32. "It is your Father's good pleasure to give you the kingdom." One may say, "I have used violence for it, I have wrought for the kingdom—but it is a gift which free grace bestows!" We must look up to Christ for acceptance. It is not our sweat—but his blood which saves. Our laboring qualifies us for Heaven—but Christ's dying purchased Heaven!

Alas, what is all that we have done—compared with glory? What is the shedding of a tear—compared to a crown? Therefore we must renounce all in terms of our justification, and let Christ and free grace carry away the glory of our salvation. God must help us in our working, Phil ii. 11. "It is God who works in you both to will and to do." How then can we merit by our working, when it is God who helps us in our working?

Hindrances, Directions, and Conclusions

I shall, in the next place, lay down some rules or directions on how to get this blessed violence.

1. Take heed of those things which will HINDER this violence for Heaven.

1. If you would be violent for Heaven—take heed of UNBELIEF. Unbelief is a great impediment, for it is discouraging. When a Christian is working for Heaven, unbelief whispers thus, "To what purpose are all these pains? I might just as well sit still. I may pray, and not be heard; I may work, and have no reward; I may come near heaven—yet miss it!" Jer viii.12. "And they said, there is no hope." Unbelief destroys hope; and if you cut this sinew of piety, all violence for Heaven ceases. Unbelief raises a cloud of despondency in the heart. "Alas, you will never be able to go through the work of piety. There are so many precepts to obey; so many temptations to resist; so many afflictions to bear—that you will fall under the heavy burden; you will tire in your march to Heaven!"

Unbelief raises jealous thoughts of God, it represents him as an austere master, and that if we fail in so little a punctilio, he will take the extremity of the law upon us. This discourages the soul in the use of means. Unbelief does as Sanballat and Tobiah and to the Jews, Nehem. vi. 9. "They all made us afraid, saying, Their hands shall be weakened from the work." O take heed of unbelief; it destroys this holy violence. We read of Jeroboam's arm being withered, 1 Kings xiii. 4. Unbelief withers the arm of the soul, that it cannot stretch itself forth to any spiritual action! Unbelief does the Devil the greatest kindness; it makes way for his temptations to enter, which do so enchant and bewitch us, that we cannot work. Beware of this sin—believe the promises! God "is good to the soul that seeks him," Lam. iii. 25. Do but seek him with importunity, and he will open both his heart and Heaven to you!

2. If you would be violent for Heaven—take heed of puzzling your thoughts about ELECTION. A Christian may think thus, "Why should I take pains? Perhaps I am not elected, and then all my violence is to no purpose!" Thus many are taken off from the use of means and the business of piety comes to a stand-still. Whereas the truth is—that no man can justly say he is not elected. It is true, some of God's children have said so in temptation; but, as Peter did not know what he was saying at Christ's transfiguration; so these in temptation. But no man can say on just grounds, that he is not elected, unless he can prove that he has sinned the unpardonable sin against the Holy Spirit. For anyone to assert non-election is a sin; for that which keeps him in sin must needs be sinful. But this opinion keeps him in sin; it discourages him from the use of means and cuts the sinews of all endeavors! Do not therefore perplex your thoughts about election. The book of election is sealed, and no angel can unclasp it. The rule Christians are to go by is, God's revealed will, not his secret will. God's revealed will is, that we should pray and repent; by this we make our calling sure; and by making our calling sure, we make our election sure. If I see the beds of spices grow and flourish, I know the sun has been there. Just so, if I find the fruits of obedience in my heart, I may conclude God's electing love has shined upon me! 2 Thes. ii. 13. "God has from the beginning chosen you to salvation through sanctification."

3. If you would be violent for Heaven—take heed of too much violence after the WORLD. The world cools holy affections. The earth puts out the fire. The world's silver trumpet sounds a retreat—and calls men away from their pursuit after Heaven. The world hindered the young man from following Christ, "he went away sorrowful!" Whereupon, says our Savior, "How hard it is for the rich to enter the kingdom of God!" Luke 18:24. Demas' piety was buried in the earth, 2 Tim iv. 10. "Demas has forsaken me—having loved this present world." Jonathan pursued the victory until he came to the honeycomb, and then he stood still, 1 Sam. xiv. 27. Many are violent for the kingdom of God, until gain or preferment offers itself; when they meet with this honey, then they stand still. The world blinds men's eyes that they do not see the narrow way to heaven! It fetters their feet that they do not run in the way of God's commandments. Mithridates, king of Pontus, being beaten by the Romans, and fearing he would not escape them—caused a great deal of silver and gold to be scattered in the ways, which while the Roman soldiers were busy gathering, he got away from them. The like stratagem Satan uses; knowing what tempting things riches are, he throws them as baits, in men's way, that while they are eagerly gathering these, he may hinder them in their pursuit of eternal happiness.

I have observed some who did once, Jehu like, drive on furiously in the cause of piety; when the world has come in upon them their chariot-wheels have been pulled off, and they have "driven on heavily!" It would hinder a man to climb up a steep rock, with heavy weights tied to his legs. Men's golden weights hinder them in climbing up this steep rock which leads to salvation. The world's music charms men asleep, and when they are asleep, they are not fit to work. A thing cannot be carried violently to two extremes at once. The ship cannot go full sail to the east and west at the same time. Just so, a man cannot be violent for Heaven and earth at once: he may have Christ and the world—but cannot love Christ and the world, 1 John ii. 15. He who is all on fire for the world, will be all ice for Heaven. Take heed of engaging your affections too far in these earthly things. Use the world as your servant—but do not follow it as your master.

4. If you would be violent for Heaven, take heed of indulging any LUST. Indulging in sin, will spoil all effort for Heaven. Sin enfeebles; it is like the cutting of Samson's hair—then the strength departs. Sin is the soul's sickness. Sickness takes a man off his legs and so dispirits him that he is unfit for any violent exercise. A sick man cannot run a race. Sin lived in, takes a man quite off from duty, or makes him dead in it. The more lively the heart is in sin, the more dead it is in prayer. How can he be earnest with God for mercy, whose heart accuses him of secret sin? Guilt breeds fear, and that which strengthens fear, weakens violence. Adam, having sinned—was afraid and hid himself, Gen. iii. 10. When Adam had lost his innocence—he lost his violence.

Therefore lay the axe to the root! Let sin be hewn down! Do not only abstain from sin in the act--but let the love of sin be mortified, and let every sin be put to the sword! Many will leave all their sins but one. They save one sin --and lose one soul! One sin is a fetter! A man may lose the race as well by having one fetter on his leg—just as if

he had many. I have read of a great monarch, who, fleeing from his enemy, threw away the crown of gold on his head--that he might run the faster. So, that sin which you wore as a crown of gold--throw it away that you may run the faster to the heavenly kingdom!

5. If you would be violent for Heaven, take heed of DESPONDENCY of spirit. Be serious, but cheerful. He whose spirit is pressed down with sadness, is unfit to go about his work. An uncheerful heart is unfit to pray, or praise God. When the strings of a lute are wet, it will not put forth any sweet harmony. Such as go drooping under fears and discouragements cannot be violent in piety. When a soldier faints in the field, he soon lets his sword fall. David chides himself out of his melancholy, Psalm. xliii. 5. "Why are you cast down, O my soul? Why are you disquieted within me? Hope in God!" A sad heart makes dull action. We use the drum and trumpet in battle, that the noise of the trumpet may excite and quicken the soldiers spirits, and make them fight more vigorously. Cheerfulness is like music in battle; it excites a Christian's spirits and makes him vigorous and lively in duty. What is done with cheerfulness is done with delight—and the soul flies most swiftly to Heaven upon the wings of delight!

6. If you would be violent for Heaven, take heed of a slothful, LAZY disposition. A slothful Christian is like a fearful soldier, who has a good desire for the plunder—but is loathe to storm the castle. A slothful person would gladly have Heaven—but is loathe to take it by storm. Sloth is the soul's sleep. Many instead of working out salvation, sleep away salvation. Such as will not labor, must be put at last to beg. They must beg, as Dives in hell--for one drop of water. An idle man (says Solomon) "puts his hand in his bosom," Proverbs xix. 24. He should have his hand to the plough, and he puts it in bosom. God never made Heaven a hive for drones. Sloth is a disease apt to grow upon men—shake it off! A sluggish ship is a prey to the pirate. A sluggish soul is a prey to Satan. When the crocodile sleeps with his mouth open—the rat gets into his belly and eats his entrails. Just so, while men are asleep in sloth—the Devil enters and devours them!

7. If you would be violent for Heaven, take heed of consulting with flesh and blood. As good consult with the Devil as the flesh. The flesh is a bosom traitor. An enemy within the walls is the worst enemy. The flesh cries out, there is a "lion in the way!" The flesh will bid you, 'spare yourself!" as Peter did Christ. "O, do not be so violent for Heaven, spare yourself." The flesh says as Judas, "Why all this waste?" "Why all this praying and wrestling? Why do you waste your strength? Why all this waste?" The flesh cries out for ease; it is loathe to put its neck under Christ's yoke. The flesh is for pleasure; it would rather be playing gaimes—than running the heavenly race. There is a description of fleshly pleasures, "You lie on beds inlaid with ivory and lounge on your couches. You dine on choice lambs and fattened calves. You strum away on your harps like David and improvise on musical instruments. You drink wine by the bowlful and use the finest lotions." Amos 6:4-6. These are the delights of the flesh.

There was one who tried to please all of his five senses at once. He had a room richly decorated with beautiful pictures; he had the most delectable music; he had all the choice aromatics and perfumes; he had all the sumptuous candies of the confectioner; he was lodged in bed with a beautiful paramour. Thus he indulged the flesh, and swore that he would spend all his estate to live one week like like this—though he were sure to be damned in hell the next day. "There was a rich man who was dressed in purple and fine linen and lived in luxury every day. In hell, where he was in torment, he looked up and saw Abraham far away, with Lazarus by his side. So he called to him, 'Father Abraham, have pity on me and send Lazarus to dip the tip of his finger in water and cool my tongue, because I am in agony in this fire!'" Luke 16:19, 23-24

O take heed of holding intelligence with the flesh! The flesh is a bad Counselor. Paul would "not confer with flesh and blood," Gal. i. 16. The flesh is a sworn enemy to this holy violence. "For if you live after the flesh—you shall die! But if you through the Spirit do mortify the deeds of the body—you shall live." Romans 8:13

8. If you would be violent for Heaven, take heed of listening to the voice of such carnal friends, as they will call you away from this blessed violence. Fire when in snow, will soon lose its heat and by degrees go out. Among bad company you will soon lose your heat for piety. The company of the wicked will sooner cool you—than your company will heat them. Vinegar will sooner sour the wine—than the wine will sweeten the vinegar. How often do carnal friends do the same to our souls—as infected people do to our bodies by conveying the plague. The wicked are still dissuading us from this violence; they will say that it is needless preciseness and singularity; just as Christ's friends laid hold on him when he was going to preach, Mark iii. 21. "They went to take charge of him, for they said—He is out of his mind." Such as are unacquainted with the spirituality and sweetness of piety, judge all Christian zeal to be madness; and therefore will lay hold upon us to hinder us in this sacred violence.

When we are earnest suitors to piety, our carnal friends will raise some bad report of it, and so endeavor to break the match. Galeacius, marquis of Vico, being resolved for Heaven—what a block in his way did he find his carnal relations! and what ado he had to endure to break through that impediment!

Take heed of the snare in your family! It is one of the Devil's great subtleties, to hinder us from piety by our nearest relations, and to shoot us with our own rib! He tempted Adam by his wife, Gen. iii. 6. Who would have suspected the Devil there? He handed over a temptation to Job by his wife, Job ii. 9. "Do you still retain your integrity?" "What, notwithstanding all these disasters that have befallen you, do you still pray and serve God? Throw off his yoke; curse God and die!" Thus would the Devil have cooled Job's love for God; but the shield of his faith quenched this fiery dart.

Spira's friends stood in his way to Heaven. For consulting with them about Luther's doctrine, they persuaded him to recant, and so openly abjuring his former faith, he felt a hell in his conscience. Take heed of such tempters; resolve to hold on your violence for Heaven, though your carnal friends dissuade you. It is better to go to Heaven with their hatred—than to Hell with their love. It was a saying of Hierom, "If my parents should persuade me to deny Christ; if my wife should go to charm me with her embraces, I would forsake all and fly to Christ!" It is better to go to Heaven with their hatred—than to Hell with their love! If our dearest friends and family lie in our way to Heaven—we must either leap over them, or tread upon them! "A man's enemies will be the members of his own household. Anyone who loves his father or mother more than me is not worthy of me; anyone who loves his son or daughter more than me is not worthy of me; and anyone who does not take his cross and follow me is not worthy of me." Matthew 10:36-38

9. If you would be violent for Heaven, take heed of setting up your abode in the lowest pitch of grace. He who has the least grace, may have motion, but not violence. It is a pitiful thing to be contented with just so much grace as will keep life and soul together. A sick man may have life—but is not lively. Grace may live in the heart—but is sickly, and does not flourish into lively acts. Weak grace will not withstand strong temptations, or carry us through great sufferings; it will hardly follow Christ upon the water. Little grace will not do God much service. A tree which has but little sap—will not have much fruit. It may be said of some Christians, though they are not stillborn—yet they are stunted in grace. They are like a ship which comes with much difficulty, to the haven. Oh, labor to grow to further degrees of sanctity. The more grace, the more strength; and the more strength, the more violence. "But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be glory both now and forever!" Amen. 2 Peter 3:18

10. If you would be violent for Heaven, take heed of the opinion that it is not so hard to get the kingdom; hence, less violence will serve. He who thinks he need not run a race so fast, will be apt to slacken his pace. This has undone many. Who will take pains for Heaven, who thinks that it may be had at a cheaper rate? But if it be so easy, what need was there for Christ to say, strive as in an agony. What did Paul need to beat down his body? Why does the text speak of taking the kingdom by force? Is not conversion called a "new birth" and "a new creation"? Is that easy? O take heed of imagining that that work easy—which is both above nature and against it. It is as great a wonder for a soul to be saved—as to see a mill-stone flying up to the moon!

If you would be violent for Heaven, use those MEANS which will promote this holy violence.

1. If you would be violent for Heaven—keep up daily PRAYER. Prayer is the bellows which blows up the affections. A Christian is most active, when his affections are most violent. Prayer keeps the trade of piety going. Prayer is to the soul, as the heart is to the body; the heart makes the body agile and lively; so does prayer for the soul. That the motion of a watch may be quicker, the spring must be wound up. Christian, wind up your heart every day by prayer. Prayer fetches in strength from Christ; and when his strength comes in, it sets the soul to work. Prayer leaves the heart in a holy frame—as the morning sun leaves a warmth in the room for the rest of the day. When Christians lay aside prayer, or leave off fervency in it—then by degrees they lose their holy violence.

2. If you would be violent for Heaven—get under godly PREACHING. The Word is "living and powerful," Heb. iv. 12. It puts life into a dead heart. It is both a sword to cut down sin, and a spur to quicken grace. The Word is a fire to thaw a frozen heart, Jer xxiii. 29. "Is not my Word fire?" As good almost be without preaching, as to be under such preaching as will not warm us. The Word not only informs—but inflames. Psalm 119:50, "Your Word has quickened me." Tis the lively dispensation of the oracles of Heaven, which must animate us, and make us lively in our duties.

3. If you would be violent for Heaven—get your hearts filled with love to piety. This is like the myrtle staff in the traveler's hand, (Pliny speaks of) which makes him fresh and lively in his travel, and keeps him from becoming weary. When a man has warmed himself by the fire, he is fittest for work. If you would be violent in working out salvation, warm yourselves by this fire of love. A man will only strive for that which he loves. Why are men so eager in their pursuit after gold—but because they love it? Love causes delight, and delight causes violence. What made Paul labor more than all the other apostles? "Christ's love compels us!" 2 Corinthians 5:14. Love is like oil to the wheels. Get love for piety and you will never be weary; you will count those the best hours which are spent with God. He who digs in a gold mine sweats—yet love for the gold makes his labor delightful.

4. If you would be violent for Heaven—be vigilant. The prophet stood upon his "watch tower," Hab. ii.1. Why are Christians so listless in their work—but because they are so careless in their watch. Did they but watch to see how their enemy watches, they would be violent to resist him! Did they but watch to see how fast their time runs, or rather flies, they would be violent to redeem it! Did they but watch to see how their hearts loiter in piety, they would spur on faster to Heaven. The reason there is so little violence in piety—is because there is so little vigilance. When Christians neglect their spiritual watch, and grow secure, then their motion to Heaven is retarded and Satan's motions to sin are renewed. Our sleeping time is Satan's tempting time!

5. If you would be violent for Heaven—bind your heart to God by sacred vows. A servant will be more diligent after he is bound to his master. Vow to the Lord that by his grace you will act more vigorously in the sphere of piety, Psalm. lvi. 12. "Your vows are upon me, O God." A vow binds the votary to duty. He then looks upon himself as under a special obligation—and that quickens endeavor. No question but a Christian may make such a vow, because the ground of it is morally good. He vows nothing but what he is bound to do, namely, to walk more closely with God. Only remember, that we do not vow in our own strength—but Christ's. We must confide in him as well for strength as for righteousness. Isaiah xlv. 24. "In the Lord have I righteousness and strength."

6. If you would be violent for Heaven—be sure you make going to Heaven your main business. Whatever a man looks on with indifference—he will never be violent for. But that which he makes his main business—he will be industrious about. A man looks upon his trade as the only thing to get a livelihood by—and he follows it closely. Just so, if we would but look upon piety as the main business wherein our salvation is concerned, we would be violent in it. Luke x. 42. "But one thing is needful." This is the one thing, to get Christ and Heaven—this is the end we came into the world for! If we could thus look upon the things of eternity as our business—the one thing—how earnest would we be in the pursuit of them!

7. If you would be violent for Heaven—have Heaven continually in your eye. This made Christ violent to death; he had an eye to the joy set before him, Heb. xii. 2. Set the crown ever before you, and that will provoke endeavor.

The mariner has his hand to the stern, and his eye to the star. While we are working, let us have an eye to that place where Christ is, the bright morning Star. How willingly does a man wades through deep water, when he sees dry land before him, and is sure to be crowned as soon as he comes to shore! Every time you cast your eyes up to Heaven, think, "Above that starry heaven, is the celestial Heaven which I am striving for!" Thus did Moses; the eye of his faith quickened the feet of his obedience, Heb. xi. 26. "He looked to the recompense of the reward." When Christians lose their prospect of Heaven, then they begin to slacken their pace in the way there.

8. If you would be violent for Heaven—keep company with such as are violent. When we need fire—we go to our neighbor's hearth and fetch fire. Often be among the godly, and so you shall fetch some heat and quickening from them, Psalm 119. 63. "I am a companion of all those who fear you" Good company quickens. The holy discourse and example of one saint—wets and sharpens another. The saints never go so fast to Heaven as when they go in company. One Christian helps another forward. In other races that are run, many times one hinders another; but in this race to Heaven, one Christian helps forward another. Thess. v. 11. "Edify one another, even as also you do" O let not this article of our creed be forgotten, "The communion of saints."

9. If you would be violent for Heaven—never leave until you have the Spirit. Desire of God to put forth the sweet violence of his Spirit; the spouse begged a gale of the Spirit, Cant. iv. 16. "Awake, O north wind, blow, O south." When God's Spirit blows upon us, then we go full sail to Heaven. When the Spirit of the living creatures was in the wheels, then they moved, Ezek. i. 21. The wheels of our endeavor move apace, when the Spirit of God is in these wheels. Seeing there are so many violent winds of temptation blowing us backward, we must have the violent wind of God's Spirit blowing us forward to Heaven. Let this suffice for speaking of the means for this holy violence.

Conclusion: What shall we do?

But some may say, we have used this violence for Heaven; what remains for us to do? As the people said to Christ, Luke i. 13. "What shall we do?"

You who have been violent for Heaven, and are now aged Christians, let me beseech you to still keep alive this holy violence. Not only keep up duty—but violence in duty. Remember, you have that corruption within you which is ready to abate this blessed violence. The brightest coal has those ashes growing on it, as are apt to choke the fire. You have those inbred corruptions, which, like ashes, are ready to choke the fire of your zeal. How was Peter's grace cooled when he denied Christ! The church of Ephesus lost her keen edge of piety, Rev. ii. 4. Take heed of declining in your affections. Be not like a body in an atrophy: be most violent to the last. You have but a little time now to work for God, therefore, work the harder. Be like the church of Thyatira; her "last works were more than her first," Rev. ii. 19. Be as the sun that shines brightest before its setting. Be as the swan that sings sweetest before its death. Rom xiii. 11. "Your salvation is nearer than when you believed." If your salvation be nearer, your violence should be greater. How should you quicken your pace, when you are within sight of the kingdom! He is a happy man of whom it may be said, spiritually, as of Moses literally before his death, Deut. xxxiv. 7. "His eyes waxed not dim and his natural force was not abated." So a Christian's force and violence for Heaven is not abated—he keeps the best wine of his life until last.

Here is strong consolation to the violent Christian—you are in the way to the kingdom. Though perhaps you have not much in the way, yet it is happy that you are in the way. Bless God that while some lie in the total neglect of duty, God has given you a heart to seek him, Psalm cv. 3. "Let the heart of them rejoice, who seek the Lord." Nay, God has not only given you a heart to do duty—but to do duty mixed with love—which makes it savory food; and to do duty stamped with fervency—which makes it pass current with God. O bless God who has raised you off the bed of sloth and stirred up the zeal of your soul for Heaven. He who has made you violent will make you victorious. Wait a while, and you shall possess the kingdom.

When Moses went up to receive God's commands, he stayed six days on the Mount, and on the seventh day God called him Exod. xxiv. 16. Though we wait long, and have not the thing waited for—yet let us continue doing our duty; shortly, God will call us from Heaven, "Come up here!" And we shall go from the mount of faith, to the mount of vision, and behold those glorious things which "eye has not seen, nor can it enter into man's heart to conceive."

But may a child of God may say, "I fear I am not one of those violent ones that shall take Heaven. I find such a deadness of heart in duty, that I question whether I shall ever arrive at the kingdom."

1. This deadness of heart may arise from natural causes. Weakness of body may occasion indisposition of mind. Your prayer may be weak, because your body is weak. A lute that is cracked cannot send forth so sweet a sound, as if it were whole.

2. This indisposition of soul perhaps is only casual, and for a time; it may be in a deep fit of melancholy, or in desertion. When the sun is gone from our climate, the earth is as it were in desertion, and the trees are without blossom or fruit; but this is only for a time. Let but the sun return again in Spring, and then the herbs flourish and the trees put forth their fruit. So when God hides his face, there is a deadness upon a Christian's heart—he prays as if he prayed not. But let the Sun of Righteousness return, then he is divinely animated, and is as vigorous and lively in his operation as ever; he then recovers his first love. Therefore, weak Christian, be not discouraged, so long as you do not allow yourself in your distemper; a dead heart is your burden, look up to Christ your High-Priest, who is merciful to bear with your infirmities and is mighty to help them.

The Christian's Charter

Showing the Privileges of a Believer

by Thomas Watson

"All things are yours!"
1 Corinthians 3:21

Part I

Part II

Part III

Part IV

"All things are yours: whether Paul or Apollos or Cephas or the world or life or death or things present or things to come—all are yours, and you belong to Christ, and Christ to God." 1 Corinthians 3:21-23

Chapter 1. The Porch or Entrance into the Words, together with the Proposition.

Happiness is the mark and center which every man aims at. The next thing that is sought after being, is being happy. Surely, the nearer the soul comes to God, who is the fountain of life and peace, the nearer it approaches to happiness. Who is so near to God as the believer, who is mystically one with him? he must needs be the happy man. If you would survey his blessed estate, cast your eyes upon this text, which points to it, as the finger to the dial: "All things are yours." The text may not unfitly be compared to the tree of life, which bore twelve kinds of fruits, and yielded her fruit every month; there are many precious clusters growing out of this text, and being skillfully improved, will yield much excellent fruit.

In the words we have the inventory of a Christian, "All things are yours!" A strange paradox! when a believer can call nothing his, yet he can say, all things are his. I have often thought a poor Christian who lives in a prison, or some old cottage, is like the banker, who, though he goes poor, and can hardly find himself bread, yet has thousands at his fingertips. So it is with a child of God, "as having nothing—yet possessing all things." What once the philosopher said, "Only the wise man is the rich man." But I say, "only the believer is the rich man!" Here is his estate summed up, "all things are his."

Objection. Before I come to the words, there is an objection must be removed. If all things are ours, there seems to be a community; what is one man's is another's.

Answer. The apostle does not speak here of civil possessions. Paul was no leveler, he did not go about to destroy any man's property; for though he says, "all things are yours"; yet he does not say, what any man has is yours.

Objection: But is it not said, They had all things common? Acts 2:44.

Answer. It is true; but this was purely voluntary; there was no precept for it, or obligation to do it.

If it be objected, that this was set down as an example to imitate;

1. I answer—Examples in scripture are not always precepts. The prophet Elijah called for fire from heaven, to consume the captains and their fifties; but it does not therefore follow, that when one Christian is angry with another, he may call for fire from heaven. Thus the primitive saints, out of prudence and charity, had all things common; it will not therefore follow, that in every age and century of the church, there should be a common stock, and everyone have a share.

2. I answer—Though the disciples had all things common—yet still they held their ownership, as is clear by Peter's speech to Ananias, "While it remained, was it not your own? and after it was sold, was it not in your own power?" It is true in one sense, what the primitive church had, was not their own; so much as could be spared, was for the relief of the saints; thus all things were common. But still they kept a part of their estate in their own hand. There is a double right to an estate, a right of Ownership, and a right of Charity. The right of charity belongs to the poor—but the right of ownership belongs to the owner. For instance, God made a law, that a man must not put his sickle into his neighbor's grain. We read that the disciples being hungry when they went through the fields on the Sabbath, did pluck the ears of corn—there was Charity; but they must not put the sickle into the corn—here was ownership. This I the rather speak, because there are some, that when God has made a gift to one, would make all common. The Lord has set the eighth commandment as a fence about a man's estate; and he who breaks this hedge, a serpent shall bite him. Thus having taken that objection out of the way, I come now to the next.

The text falls into three parts.

1. The inventory, "all things,"

2. The proprietors, "all things are yours."

3. The tenure, "You are Christ's."

Which three branches will make up this one proposition.

Doctrine. That all things in heaven and earth are the portion and privilege of a believer. "He who overcomes shall inherit all things." A large inventory! "All things!" We cannot have more than all; and the apostle doubles it, to take away all hesitancy and doubting from faith.

Chapter 2. The Arguments proving the Proposition.

There are two reasons which will serve to illustrate and confirm the proposition, "All things are a believer's."

Reason 1. All things are a believer's, because the covenant of grace is his. The covenant is our Great Charter, by virtue of which God settles all things in heaven and earth upon us. By sin we had forfeited all; therefore if all things are ours, the title comes in by a covenant: until then we had nothing of our own. This covenant is the and plan and outcome of God's love; it is the legacy of free-grace. This covenant is enriched with mercy, it is embroidered with promises: you may read the Charter, "I will be their God." And there is a parallel to it, "I am God, even your God." This is a sufficient dowry. If God is ours, then all things are ours.

1. God is eminently good. One diamond does virtually contain many lesser pearls: the excellencies in the creature are single, and lack their adjuncts. Learning has not always noble parentage; honor has not always virtue. No individual can be the receptacle of all perfections. Those excellencies which lie scattered in the creature, are all united and concentrated in God—as the beams in the sun, or the drops in the ocean.

2. God is superlatively good. Whatever is in the creature, is to be found in God after a most transcendent manner. A man may be said to be wise—but God is infinitely so. A man may be said to be powerful—but God is eternally so. A man may be said to be faithful—but God is unchangeably so. Now in the covenant of grace, God passes himself over to us to be our God, "I am God, your God!" Psalm 50:7

This expression, "I am your God," imports three things:

1. Pacification. You shall find grace in my sight, I will cast a favorable aspect upon you. I will take off my armor, I will take down my standard, I no more will be enemy.

2. Donation. God makes himself over to us by a deed of gift, and gives away himself to us. He says to the believer, as the king of Israel said to the king of Syria, "I am yours—and all that I have!" This is a hive of divine comfort! All that is in God is ours! His wisdom is ours to teach us; his love is ours to pity us; his Spirit is ours to comfort us; his mercy is ours to save us. When God says to the soul, "I am yours,"—He cannot say no more!

3. Duration. I will be your God—as long as I am a God. "For this God is our God for ever and ever; he will be our guide even to the end." Psalm 48:14.

Reason 2. All things are a believer's, because CHRIST is his. Jesus Christ is the pillar and hinge upon which the covenant of grace turns. Without Christ, we have nothing to do with a covenant. The covenant is founded upon Christ, and is sealed in his blood. We read of the mercy-seat, Exod. 25:17, which was a divine emblem, typifying Jesus Christ. "There will I meet you, and I will commune with you from above the mercy-seat," verse 22, to show that in Christ, God is propitious. From above this mercy-seat he communes with us, and enters into covenant. Therefore it is observable, when the Apostle had said, "All things are yours," he presently adds, "You are Christ's." Belong to Christ, gives us the title to all things. This golden chain, "Things present, and things to come," are linked to us, by virtue of our being linked to Christ. By faith we have a saving interest in Christ; having an interest in Christ, we have an interest in God; having an interest in God, we have a title to all things.

Chapter 3. Things PRESENT are a Believer's.

Question. And now I come to that great question, What are the things contained in the Charter?

Answer. There are two words in the text that express it, "Things present, and things to come." I begin with the first.

1. Things present, are a believer's. Among these things present, there are three specified in the text; Paul and Apollos, the world, life, etc. Here is, methinks, a chain of pearls! I will take every one of these pearls asunder, and show you their worth; then see how rich a believer is, who wears such a chain of pearl about him.

Section 1. Paul and Apollos are yours.

1. Under these words, "Paul and Apollos," by a figure are comprehended all the ministers of Christ, the weakest as well as the most eminent. "Paul and Apollos are yours," namely, their labors are for edifying the church. They are the helpers of your faith; the abilities of a minister are not given for himself, they are the church's. If the people have a taint of error, the ministers of Christ must season them with wholesome words; therefore they are called "the salt of the earth." If any soul is fainting under the burden of sin, it is the work of a minister to drop in comfort, therefore he is said to hold forth the breast as a nursing mother.

In this way, Paul and Apollos are yours—all the gifts of a minister, all his graces, are not only for himself, they are the Church's. A minister must not monopolize his gifts to himself, this is "to hide his talents in a napkin." "Paul and Apollos are yours." The ministers of Christ should be as musk among linen, which casts a fragrancy; or like that box of spikenard, which being broken open, filled the house with its fragrance. So should they do by the fragrance of their ointments.

A minister by sending out a sweet perfume in his doctrine and life, makes the church of God as a garden of spices. "Paul and Apollos are yours," that is, they are as a lamp or torch to light souls to heaven. Chrysostom's hearers thought they had better be without the sun in the sky, than Chrysostom in the pulpit. Paul and Apollos are springs which hold the water of life; as these springs must not be poisoned, so neither must they be shut up or sealed. A minister of Christ is both a granary to hold the corn, and a steward to give it out. It is little better than theft—to withhold the bread of life! The lips of Apollos must be as a honeycomb, dropping in season and out of season. The graces of the Spirit are sacred flowers, which though they cannot die—yet being apt to wither, Apollos must come with his water-pot. It is not enough that there is grace in the believer's heart—but it must be poured into his lips. As Paul is a believer, so all things are his; but as Paul is a minister, so he is not his own, he is the church's. There are three corollaries I shall draw from this.

Use 1. If "Paul and Apollos are yours," every minister of Christ is given for the edifying of the church; take heed that you despise not the least of these, for all are for your profit. The least star gives light, the least drop moistens, the least minister is no less than an angel. There is some use to be made even of the lowest abilities of men: there are "gifts differing," but all are yours. The weakest minister may help to strengthen your faith. In the law, all the Levites did not sacrifice, only the priests, as Aaron, and his sons; but all were serviceable in the worship of God. Those who did not sacrifice—yet they helped to carry the ark.

As in a building, some bring stones, some timber, some perhaps bring only nails; yet all these are useful, these all serve to fasten the work in the building. The church of God is a spiritual building, some ministers bring stones, are more eminent and useful; others timber; others less, they have but a nail in the work—yet all serve for the good of this building. The least nail in the ministry serves for the fastening of souls to Christ, therefore let no true minster be despised. Though all are not apostles, all are not evangelists, all have not the same dexterous abilities in their work; yet remember, "All are yours," all edify. Oftentimes God crowns his labors, and sends most fish into his net, who, though he may be less skillful—is more faithful; and though he has less brain—yet he has more heart. An ambassador may deliver his message with a trembling lip, and a stammering tongue—but he is honorable for his work's sake—he represents the king's person.

Use 2. If "Paul and Apollos are yours," all Christ's ministers have a subserviency to your good, they come to make up the match between Christ and you—then love Paul and Apollos. All the labors of a minister, his prayers, his tears, the usefulness of his abilities, the torrent of his affections—all are yours; then, by the law of equity—there must be some reflections of love from your hearts towards Paul and Apollos, such as are "set over you in the Lord."

1. Show your love, by honoring them. Manoah would know the angel's name, that he might honor him. And the apostle calls for this, "We beseech you, brethren, know those who labor among you, and are over you in the Lord, and esteem them very highly." They are co-workers with God. God and his ministers (to speak with reverence) drive one and the same trade; and "they labor among you," therefore esteem them very highly. Next to sending out Christ and the Spirit, God never honored the world more than in sending out his Pauls and Apolloses. Kings may be your fathers to nurse you up in peace—but ministers are your fathers to beget you to Christ. The earthly father is an instrument of conveying nature, the spiritual father of conveying grace. Therefore Chrysostom thinks that the ministers should not only more reverenced than kings and judges—but more than our natural parents as well. What shall we say then to those who make no more reckoning of their ministers, than the Egyptians did of their shepherds! "Every shepherd was an abomination to the Egyptians."

"Know those who labor among you"; many can be content "to know them" in the baseness of their parentage; "Is not this the carpenter's son?" Or to know them in their infirmities—but not to know them in the apostle's sense, so as to give them double honor. Surely, were it not for the ministry, you would not be a vineyard—but a wilderness! Were it not for the ministry, you would be destitute of the two seals of the covenant, baptism and the Lord's supper; you would be infidels, for "faith comes by hearing." "How shall they hear without someone preaching to them?" O therefore honor Paul and Apollos; though they may be lowly—yet their office is honorable.

2. Show your love to the ministers, by pleading their cause, when they are unjustly traduced and calumniated. It is counted by some, a piece of their religion—to defame a minister. Others who would be thought more modest, though they do not raise a report—yet they can receive it as a welcome present. This is contrary to that apostolical rule, "against an elder" (or minister) "receive not an accusation—but before two or three witnesses." Constantine was a great honorer of the ministry; it is reported of him, that he would not read the envious accusations brought in against them—but burned them. O, if you love Paul and Apollos, stand up in their defense, become their advocates! It was a law the Egyptians made, that if a man found another in the hands of thieves, and did not deliver him when it was in his power, he was condemned to die. Just so, when your ministers fall among thieves who would rob them of their good name—you must seek to deliver them. We have too many who labor to clip the credit of God's ministers, to make them weigh lighter. O, you must put some grains into the scales! Do they open their mouths to God for you, and will not you open your mouths in their behalf? Certainly if they labor to save your souls, you ought to save their reputation.

3. Show your love to your ministers, by encouraging them, and by being a screen to keep off injuries from them. If they seek your establishment, you must seek their encouragement. If they endeavor your salvation, you must endeavor their safety. The very name of an ambassador, has been a protection from wrongs. What an unnatural thing is it, that any should strive to bring them to death, whose very calling is to bring men to life! The minister is a spiritual father; it was a brand of infamy on them, "For this people are as those who strive with their priest." Was there none to strive with, but the priest, even he who offered up their sacrifices for them! Is is right for men to quarrel with their spiritual fathers! even those whom they once had a venerable opinion of, and acknowledged to be the means of their conversion! Either love your spiritual fathers, or there is ground of suspicion that yours was but a false birth.

Use 3. If "Paul and Apollos are yours," they are for the building you up in your faith; then endeavor to get good by the labors of Paul and Apollos, I mean such as labor in the word and doctrine. Let them not plough upon the rock; answer God's end in sending them among you. "Labor to profit;" you may get some knowledge by the word, such as is discursive and polemical, and yet not profit.

Question. What is it to profit?

Answer. The apostle tells us, "When we mingle the word with faith," that is, when we so hear that we believe, and so believe that we are transformed into the image of the word. "You have obeyed from the heart that form of doctrine into which you were delivered." It is one thing for the truth to be delivered to us, and another thing for us to be delivered into the truth. These words are a metaphor taken from lead or silver cast into a mold. This is to profit when our hearts are cast into the mold of the word preached: as the seed is spiritual, so the heart is spiritual. We should do as the bee, when she has sucked sweetness from the flower, she works it in her own hive, and so turns it to honey. So when we have sucked any precious truth, we should by holy meditation work it in the hive of our hearts, and then it would turn to honey. Then we would profit by it.

O, let the labors of Paul and Apollos have an influence upon us. A good hearer should labor to go out from the ministry of the word, as Naaman out of Jordan—his leprous flesh was healed! So though we came to the word proud—we should go home humble. Though we came to the word earthly—we should go home heavenly. Our leprosy should be healed. Ambrose observes of the woman of Samaria, who came to Jacob's well—she came a sinner—she went away a prophetess. Such a metamorphosis should the word of God make. Let not the ministers of Christ say upon their deathbeds, that they have spent their lungs and exhausted their strength; but know not whether they have done anything, unless they preached men to hell.

It is Augustine's note upon those words of the apostle, "That they may give up their accounts with joy." "When" (says he) "does a minister give up his account with joy—but when he has been working in the vineyard and sees fruit appear?" Brethren, this will be his joy, and your joy also in the day of the Lord. O, labor to grow; some grow not at all, others grow worse for hearing. "Evil men shall wax worse and worse," as Pliny speaks of some fish which swim backward: they grow dead-hearted under preaching; they grow covetous, they grow apostates. It were far easier to write a book of apostates in this age, than a book of martyrs! Men grow riper for hell every day!

O, labor to thrive under the spiritual dew that falls upon you. Let not the ministers of Christ be as those "which beat the air." Is it not sad when the spiritual clouds shall drop their rain upon a barren desert! —when the minister's tongue "is as the pen of a ready writer," and the peoples' heart is like oiled paper that will take no impression. O, improve in grace. If you have a barren piece of ground, you do all you can to improve it, and will you not improve a barren heart!

Iit is a great compliment and honor to the ministry, when people thrive under it: "Need we as some others, epistles of commendation?" Paul esteemed the Corinthians his glory and his crown; hence says he, though other ministers have need of letters of commendation—yet he needed none; for when men should hear of the faith of these Corinthians, which was wrought in them by Paul's preaching; this was sufficient certificate for him, that God had blessed his labors, there should need no other epistle; they themselves were walking certificates, they were his testimonial letters. This was a high commendation; what an honor is it to a minister, when it shall be said of him, as once of Octavius when he came to Rome—he found the walls of brick—but he left them walls of marble! So when the minister came among the people, he found hearts of stone—but he left hearts of flesh.

On the other side, it is a dishonor to a minister when his people are like Laban's sickly lambs, or Pharaoh's lean cows. There are some diseases which they call the reproach of physicians—as they cannot be healed. And there are some people who may be called the reproach of ministers—as they will not be mended. What greater dishonor to a minister, than when it shall be said of him, he has lived so many years in a parish, he found them an ignorant people—and they are so still! That he found them a dull slothful people, (as if they went to the church as some use to go to the apothecary's shop—to take a medicine to make them sleep) and they are so still! That he found them a profane people—and so they are still. Such a people are not a minister's crown—but his heart-breaking. Beloved, when God's stars shine in the sky of the church, will you still walk in the dark! when for the work of Christ they are "near unto death," will you be as near unto hell as ever? when these golden bells of Aaron sound, shall you not chime in with Christ? I beseech you, "let your profiting appear to all." God sends Paul and Apollos as blessings among a people, they are to be helpers of your faith; if they "toil all night and catch nothing," it is to be feared that Satan caught the fish, before the ministers threw their net.

Section 2. Showing, that the WORLD is a Believer's.

1. The lawful use of the world is a believer's.

2. The special use of the world is a believer's.

1. The "LAWFUL use of the world" is yours. The gospel does somewhat enlarge our charter. We are not in all things so tied up as the Jews were; there were several kinds of meat which were prohibited to them; they might eat of those beasts only, which chewed the cud, and parted the hoof. They might not eat of the swine, because though it divided the hoof—yet it did not chew the cud; it was unclean. But to Christians who live under the gospel, there is not this prohibition. "The world is yours," that is—the lawful use of it is yours. Every creature "being sanctified by the word and prayer," is good, and we may eat, asking no question for conscience sake. The world is a garden; God has given us permission to pick off any flower. The world is a paradise; we may eat of any tree that grows in it—but the forbidden tree—that is, sin. Yet even in things lawful, beware of excess. We are apt to offend in lawful things. The world is yours to use; only let those who buy, "be as if they bought not." Take heed that you do not drive such a trade in the world, that you are likely to break in your trading for heaven.

2. The SPECIAL use of the world is yours.

1. The world was made for your sake.

2. All things which happen in the world, are for your good.

1. The world "was made for your sake." God has raised this great fabric of the world, chiefly for a believer. The saints are "God's jewels." The world is the cabinet where God locks up these jewels for a time. The world is yours—it was made for you. The creation is but a theater to act the great work of redemption upon. The world is the Field, the saints are the Corn, the ordinances are the Showers, the mercies of God are the Sunshine which ripens this corn, death is the Sickle which cuts it down, the angels are the Harvesters who carry it into the barn. The world is yours; God would never have made this field, were it not for the corn growing in it. What use then is there of the wicked? They are as a hedge to keep the corn from foreign invasions, though ofttimes they are a thorn hedge.

Question. But alas, a child of God has often the least share in the world; how then is the world his?

Answer. If you are a believer, that little you have, though it be but a handful of the world, it is blessed to you. If there is any consecrated ground in the world, that is a believer's. The world is yours! Esau had the venison—but Jacob got the blessing. A little blessed is sweet. A little of the world with a great deal of peace, is better than the "revenues of the wicked." Every mercy a child of God has, swims to him in Christ's blood, and this sauce makes it relish the sweeter. Whatever he tastes is seasoned with God's love; he has not only corn, but money in the mouth of the sack; not only the gift but the blessing. Thus, the world is a believer's. An unbeliever may be wealthy—yet the world is not his—as he does not taste the quintessence of it. "Thorns and thistles does the ground bring forth to him." He feeds upon the fruit of the curse, "I will curse your blessings"; he eats "with bitter herbs". Thus, properly the world is a believer's. He only has a scripture-tenure, and that little he has, turns to cream! Every mercy is a present sent him from heaven.

2. All things which happen in the world, are for your good.

1. The lack of the world is for your good.

2. The hatred of the world is for your good.

1. The LACK of the world is for your good. By lacking the honors and revenues of the world—you lack the temptations which others have. Physicians observe that men die sooner by eating an abundance of food, than by scarcity. It is hard to say which kills most—the sword or surfeit. A glutton digs his own grave with his teeth! The world's beauty tempts—but it is like a fair plant to the eye—but poison to the taste. The lack of the world is a mercy.

2. The HATRED of the world is for your good. Wicked men are instruments in God's hand for good—albeit they do not intend this. They are flails to thresh off our husks, files to brighten our graces, leeches to suck out the noxious blood. Out of the most poisonous drug—God distills his glory, and our salvation. A child of God is indebted even to his enemies; "The ploughers ploughed upon my back"; if they did not plough and harrow us, we should bear but a very thin crop. After a man has planted a tree, he prunes and dresses it. Persecutors are God's pruning-scissors, to cut off the protrusions of sin! The bleeding vine is most fruitful. The envy and malice of the wicked shall do us good. God stirred up the people of Egypt to hate the Israelites, and that was a means to usher in their deliverance. The frowns of the wicked, make us the more ambitious for God's smile! Their incensed rage, shall only carry on God's decree (for while they sit backward to his command, they shall row forward to his decree) so it shall have a subserviency to our good. Every cross wind of Providence shall blow a believer nearer to the port of glory! What a blessed condition is a child of God in! Kill him—or save him alive—it is all working to his good. The opposition of the world is for his good. The world is yours.

Section 3. Showing, that LIFE is a Believers.

"Life is yours." Hierom understands it of the life of Christ. It is true, Christ's life is ours; the life which he lived on earth, and the life which he now lives in heaven; his satisfaction and his intercession both are ours, and they are of unspeakable comfort to us. But I conceive by LIFE in the text, is meant natural life, that which is contra-distinguished to death. But how is life a believer's? Two ways.

1. The privilege of life is his.

2. The comfort of life is his.

1. The PRIVILEGE of life is a believer's. That is, life to a child of God is an advantage for heaven; this life is given him to make provision for a better life. Life is the porch of eternity; here on earth, the believer dresses himself, that he may be fit to enter in with the Bridegroom. We cannot say of a wicked man, that life is his. Though he lives—yet life is not his, he is "dead while he lives." He does not improve the life of nature—to get the life of grace. He is like a man who takes the lease of a farm, and makes no benefit of it. He has been so long in the world—but he has not lived. He was born in the reign of such a king, his father left him such an estate, he was of such an age, and then he died. There is the end of him—his life was not worth a prayer—nor his death worth a tear. But life is yours; it is a privilege to a believer; while he has natural life, he "lays hold upon eternal life." How does he work out his salvation! What ado is there to get his evidences sealed! What weeping! What wrestling! How does he even take heaven by storm! Just so, that life is yours. It is to a child of God a season of grace, the seed-time of eternity; the longer he lives—the riper he grows for heaven. The life of a believer is as a figure engraved in marble; the life of an unbeliever, as letters written in dust.

2. The COMFORT of life is a believer's. "As sorrowful—yet always rejoicing." Take a child of God at the greatest disadvantage, let his life be overcast with clouds—yet if there be any comfort in life, the believer has it. Our life is often sickly and weak—but the spiritual life administers comfort to the natural life. "Man" (says Augustine) "is compounded of the mortal part, and the rational part; the rational serves to comfort the mortal part." So, I may say, a Christian consists of a natural life, and a spiritual life; the spiritual revives the natural. Observe how the spiritual life distills sweetness into the natural, in three cases.

1. In case of Poverty. This often eclipses the comfort of life. But what though poverty has clipped your wings? "Poor in the world—yet rich in faith," James 2:5. Poverty humbles, faith revives.

2. In case of Reproach. This is a heart-breaking, Psalm 69:20. "Reproach has broken my heart." Yet a Christian has his cordial by him, 2 Cor. 1:12. "For this is our rejoicing, the testimony of our conscience." Who would desire a better jury to acquit him—than God and his own conscience!

3. In case of Losses. It is in itself sad, to have an interposition between us and our dear relations. A limb as it were pulled from our body, and sometimes our estates strangely melted away. Yet a believer has some gleanings of comfort left, and such gleanings as are better than the world's vintage. "You took joyfully the confiscation of your goods, knowing in yourselves that you have in heaven a better and an enduring substance," Heb. 10:34. They had lost their estate—but not their God. Here is you see, the dry rod, blossoming. The spiritual life distills comfort into the natural life. Take the sourest part of a Christian's life, and there is comfort in it. When you hear him sighing bitterly, it is for sin; and such a sigh, though it may break the heart—yet it revives it. The tears of the godly are sweeter than the triumph of the wicked. The comfort that a wicked man has is only imaginary, it is but a pleasant delusion. He is as rejoicing—yet always sorrowing. He has that within, which spoils his music.

But life is yours! When a believer's life is at the lowest ebb—yet he has a spring-tide of comfort.

Chapter 4. The Augmentation of the Charter.

Among these "things present," there are yet two other eminent privileges which are in the believer's charter.

1. Remission of sin.

2. Regeneration.

Section 1. Remission of Sin is a Jewel of the Believer's Crown.

To pardon sin, is a privilege belonging to God alone. Pope's pardons are like blanks in a lottery—good for nothing but to be torn up and thrown away. Who can forgive sins but God alone? Mark 2:7. Now this remission or pardon is,

1. A costly mercy.

2. A choice mercy.

1. Pardon of sin is a COSTLY mercy. That which enhances the price of it is that it is the great fruit of Christ's sacrificial death. "Without shedding of blood is no remission." Christ bled out our pardon: he was not only "a lamb without spot," but a lamb slain. Every pardon a sinner has, is written in Christ's blood.

2. Pardon of sin is a choice mercy. This jewel God hangs upon none but his elect. It is put into the charter; "I will forgive their iniquity, and I will remember their sin no more." This is an enriching mercy, it entitles us to blessedness; "Blessed is he whose transgressions are forgiven, whose sins are covered. Blessed is the man whose sin the Lord does not count against him." Psalm 32:1-2. Of all the debts we owe, our sins are the worst! To have the book cancelled and God appeased; to hear God whisper by his Spirit, "son, be of good cheer, your sins are forgiven; I will not blot your Name out of my book—but I will blot your Sins out of my book,"—this is a mercy of the first magnitude. "Blessed is that man"; in the original it is in the plural, "blessednesses." "Have you but one blessing, my father," says Esau. But here is a plurality, a whole chain of blessings. Pardon of sin draws the silver link of grace, and the golden link of glory after it. It is a voluminous mercy, there are many mercies bound up with it. You may name it Gad, for behold, "a troop comes."

When God pardons a sinner, now he puts on (if I may so speak) his brightest robe. Therefore when he would proclaim himself in his glory to Moses, it was after this manner, "The Lord, the Lord merciful." Exod. 34:6. His mercy is his glory: and if you read a little further, you shall see it was no other than pardoning mercy: "Forgiving iniquity, and transgression and sin," etc. This is a high act of indulgence. God seals the sinner's pardon with a kiss. This made David put on his best clothes and anoint himself. It was strange, his child newly dead, and God had told him that the sword should not depart from his house; yet now he falls anointing himself. The reason was, David had heard good news, God sent him his pardon by Nathan the prophet; "The Lord has put away your sin!" This oil of gladness which God had poured into his heart, made way for the anointing oil.

Question. How shall I know that this privilege is mine?

Answer. He whose sins are pardoned, has something to show for it. There are three scripture-evidences:

1. The pardoned sinner is a WEEPING sinner. Never did any man read his pardon with dry eyes. Look upon that weeping penitent, "she stood behind Christ weeping." Tears were distilled out of her penitent heart! O, how precious were Mary's tears! surely more costly in Christ's esteem than her ointment. They dropped from her eyes—as so many pearls. Her amorous eyes, whose sparkles had so often set on fire all her lovers, she now seeks to be revenged on them, and washes Christ's feet with her tears! Her embroidered hair, which had so often as a net, ensnared others—she now makes it a towel to wipe Christ's feet! Here was a pardoned penitent. A pardon will turn the stony heart into a spring of tears! O sinner, ask yourself the question—Is your heart dissolved into tears? does it melt for sin? God seals his pardons only upon melting hearts.

Question. But to what purpose is all this cost? What is the need of weeping after pardon?

Answer. Because now sin and mercy are drawn out in more lively colors than ever. The Spirit comes thus to a sinner; "You have sinned against God, who never intended you evil; you have abused his mercy; all this you have done—yet behold, here is your pardon! I will set up my mercy above your sin, nay, in spite of it!" The sinner being sensible of this, falls a weeping, and wishes himself even dissolved into tears. He looks upon a bleeding Christ with a bleeding heart. Nothing can so melt the heart of a sinner as the love of God, and the blood of Christ.

2. He whose sins are pardoned, his heart burns in a flame of LOVE. Thus we read of Mary Magdalene—as her eyes were broached with tears—so her heart was red with love to Christ, "for she loved much." God's love in pardoning a sinner has an attracting power. The law has a driving power—but love has a drawing power.

3. He whose sins are pardoned, is willing to pardon others. He does forbear and forgive those who have offended him, Eph. 4:32. Some will pray, go to church, give alms—anything but forgive! It is the brand set upon the heathens, "unmerciful," Romans 1:31. Those who live without forgiveness, cannot pray the Lord's prayer, or if they do, they must pray against themselves; they pray that God will forgive them "as they forgive others," which is in effect to pray that God will not forgive them. Surely he who has tasted of pardon will think it but rational and Christian, that he should forgive his offending brother.

Section 2. Showing that Regeneration goes along with Remission, and is a Branch of the Charter.

Privilege 2. Regeneration—which is nothing else but the transforming the heart, and casting it into a new mold. You have a pregnant verse for this, Romans 12:2, "Be transformed by the renewing of your mind." In the Incarnation, Christ did assume our human nature; and in Regeneration, we partake of his divine nature.

This blessed work of regeneration, is in scripture called sometimes the "new birth," because it is begotten of a new seed, the Word, James 1:18, and sometimes the "new creature"; new, not in substance but in quality. This is the great promise, Ezek. 36:26, "A new heart also will I give you." Observe, remission of sin and regeneration are two twins; when God pardons he takes away the rebel's heart. Where this work of regeneration is wrought, the heart has a new bias, and the life a new bent. How great a privilege this is, will appear two ways.

1. Until this blessed work of regeneration, we are in a spiritual sense, DEAD. "Dead in trespasses and sins," Eph. 2:1.

A. He is dead in respect of WORKING. A dead man cannot work. The works of a sinner in scripture are called "dead works"; bid a natural man do anything, you had as good set a dead man about your work; bring him to a sermon, you do but bring a dead corpse to church; bring him to the sacrament, he poisons the sacramental cup; it is as if you should put bread and wine into a dead man's mouth. "Reprove him sharply for sin"; to what purpose do you strike a dead man?

B. He is dead in respect of HONOR. He is dead to all privileges; he is not fit to inherit mercy. Who sets the crown upon a dead man? The apostle calls it the crown of life, Rev. 2:10. It is only the living Christian, who shall wear the crown of life.

2. Until this blessed work of regeneration, we are in a spiritual sense, ILLEGITIMATE. The Devil is his father. "You are of your father the Devil." Thus it is, until Christ be formed in the heart of a sinner; then his reproach is rolled away from him. Regeneration ennobles a person; therefore such a one is said to be "born of God," 1 John 3:9. O how beautiful is that soul! I may say with Bernard, "O divine soul, invested with the image of God, espoused to him by faith, dignified with the Spirit! A person regenerate is embroidered with all the graces; he has the silver spangles of holiness, the angels" glory shining in him; he has upon him the image of Christ's beauty. The new creature is a new paradise set full of the heavenly plants. A heart ennobled with grace (to speak with reverence) is God's lesser heaven.

Chapter V. Showing that things to COME are a Believer's.

And so I slide into the second part of the text, "Things to come," are yours! Here is portion enough! It is a great comfort that when things present are taken away—yet things to come are ours. Methinks the very naming this word, "things to come," should make the spirits of a Christian revive. It is a sweet word; our happiness is "to come"—the best is ahead! Truly if we had nothing but what we have here on earth, we would be miserable; here on earth, are disgraces and martyrdoms; we must taste some of that gall and vinegar which Jesus Christ drank upon the cross. But, O Christian, be of good cheer, there is something to come! The best part of our portion is yet to be given—"all things to come are yours!" God deals with us as a merchant who shows the worst piece of cloth first. We meet sometimes with coarse usage in the world; that piece which is of the finest spinning, is kept until we come at heaven. It is true, God does chequer his work in this life—white and black. He gives us something to sweeten our pilgrimage here—some tastes of his love—these are the pledge and first-fruits. But what is this to that which is to come? "Now we are the sons of God," 1 John 3:2, "But it does not yet appear what we shall be." Expect that God should keep his best wine until last; "things to come are yours!"

What are those things which are to come? There are twelve things yet to come, the which I call Twelve Royal Privileges, with which the believer shall be invested. The first is set down in the text, which I will begin with.

Chapter 6. The first Royal Privilege of a Christian, is DEATH.

"Death is yours!" Death in scripture is called an enemy, 1 Cor. 15:26. Yet here it is put in a Christian's inventory of royal privileges, "death is yours." Death is an enemy to the mortal part—but a friend to the spiritual. Death is one of our best friends, next to Christ. When Moses saw his rod turned into a serpent, it did at the first affright him, and he fled from it; but when God bade him take hold of it, he found by the miraculous effects which it wrought, it did him and the people of Israel much good. Just so, death at the first sight is like the rod turned into a serpent—it affrights. But when by faith we take hold of it, then we find much benefit and comfort in it. As Moses' rod divided the waters, and made a passage for Israel into Canaan; so death divides the waters of tribulation, and makes a passage for us into the "land of promise." Death is called the king of terrors—but it can do a child of God no hurt; this snake may hiss and wind about the body—but the sting is pulled out. The bee by stinging, loses its sting. While death did sting Christ upon the cross, it has quite lost its sting to a believer; it can hurt the soul no more than David did king Saul, when he cut off the lap of his garment. Death to a believer is but like the arresting of a man for debt—after the debt is paid! Death, as God's sergeants at arms, may arrest us, and carry us before God's justice; but Christ will show our discharge—the debt-book is crossed in his blood!

Question. How is death ours?

Answer. Two ways

1. Death is the outlet to sin.

2. Death is the inlet to happiness.

1. Death to a believer, is an outlet to SIN. We are in this life under a sinful necessity; even the best saint: "There is not a just man upon earth, that does good and sins not." Evil thoughts are continually arising out of our hearts, as sparks out of a furnace. Sin keeps house with us whether we will or not; the best saint alive is troubled with these evil inhabitants; though he forsakes his sins—yet his sins will not forsake him.

Sin does indisposes to good. "How to perform that which is good I find not," Romans 7:18. When we would pray, the heart is a violin out of tune; when we would weep, we are as clouds without rain.

Sin tempts to evil. "The flesh lusts against the spirit." There needs be no external wind of temptation, we have tide strong enough in our hearts, to carry us to hell. Consider sin under this threefold notion.

1. Sin is a "body of death," and that not impertinently.

First, it is a body for its weight. The body is a heavy and weighty substance: so is sin a body, it weighs us down. When we would pray, the weights of sin are tied to our feet that we cannot ascend. Anselm, seeing a little boy playing with a bird, he let her fly up, and presently pulls the bird down again by a string: so, says he, it is with me as with this bird; when I would fly up to heaven upon the wings of meditation, I find a string tied to my leg; I am overpowered with corruption; but death pulls off these weights of sin, and lets the soul free.

Secondly, sin is a body of death, for its annoyance. It was a cruel torment that one used, he tied a dead man to a living man, that the dead man might annoy and infest the living. Thus it is with a child of God, he has two men within him—flesh and spirit—grace and corruption. There is the dead man tied to the living man. A proud sinful heart is worse to a child of God, than the smell of a dead corpse. Indeed to a natural man sin is not offensive; for, being "dead in sin," he is not sensible: but where there is a vital principle of spiritual life, there is no greater annoyance than the body of death: insomuch that the pious soul often cries out, as David, "Woe is me, that I dwell in Meshech, and sojourn in the tents of Kedar." So says he, "Woe is me, that I am constrained to abide with sin! How long shall I be troubled with evil inhabitants! How long shall I offend that God whom I love! When shall I leave these tents of Kedar!"

2. Sin is a tyrant, it carries in it the nature of a law; the apostle calls it the "law in his members." Romans 7:14. There is the law of pride, the law of unbelief; it has a kind of jurisdiction, as Caesar over the senate. "What I hate, that I do"; verse 15. The apostle was for the present like a man carried down the stream, and was not able to bear up against it. Whence are our carnal fears? whence our sinful passions? whence is it that a child of God does that which he does not want to do? yes, sometimes against knowledge? The reason is, he is captivated under sin. But be of good cheer, where grace makes a combat—death shall make a conquest!

3. Sin is a leprous spot. It makes everything we touch unclean. Thus in every man naturally, there is a fretting leprosy of sin, pride, unbelief, impenitency, etc. These are leprous spots. In conversion, God makes a change in the heart of a sinner—but still the leprosy of sin spreads; then at last death comes and pulls down the stones and timber of the house, and the soul is quite freed from the leprosy. Sin is a defiling thing, it makes us red with guilt—and black with filth Sin is compared to a "menstruous cloth"; we need carry it no higher. Hierom says, there was nothing in the law more unclean than the menstruous cloth: this is sin. Sin draws the Devil's picture in a man; malice is the Devil's eye; oppression is his hand; hypocrisy is his cloven foot!

But behold, death will give us our discharge; death is the last and best physician, which cures all diseases and sins—the aching head and the unbelieving heart. Sin was the midwife which brought death into the world, and death shall be the grave to bury sin! O the privilege of a believer! he is not taken away in his sins—but he is taken away from his sins. The Persians had a certain day in the year, wherein they used to kill all serpents and venomous creatures: such a day as that will the day of death be to a man in Christ. This day the old serpent dies in a believer, which has so often stung him with his temptations! This day the sins of the godly, these venomous creatures, shall all be destroyed. They shall never more be proud; they shall never more grieve the Spirit of God; the death of the body shall quite destroy the body of death.

2. To a believer, death is the inlet to eternal happiness. Samson found a honeycomb in the lion's carcass; so may a child of God suck much sweetness from death. Death is the gate of life! Death pulls off our rags, and gives us glorious raiment. All the hurt death does to us—is to put us into a blissful condition. Death is called in scripture a sleep, 1 Thess. 4:14. "Those who sleep in Jesus"; as after sleep the spirits are exhilarated and refreshed, so after death, "the times of refreshing come from the presence of the Lord." Death is yours. Death is a believer's ferryman, to ferry him over to the land of rest! Death opens the portal into heaven! The day of a Christian's death—is the birthday of his heavenly life! Death is his ascension-day to glory! Death is his marriage-day with Jesus Christ! After his funeral, he begins his marriage!

Well then might Solomon say, "The day of one’s death is better than the day of one’s birth." Death is the spiritual man's advancement, why then should he fear it? Death, I confess, has a grim visage to an impenitent sinner; so it is ghastly to look upon; it is a messenger to carry him to hell. But to such as are in Christ, "death is yours!" Death is like the "pillar of cloud," it has a dark side to a sinner: but it has a light side to a believer. Death's pale face looks ruddy, when the "blood of sprinkling" is upon it; in short, faith gives us a property in heaven, death gives us a possession: fear not your privilege, the thoughts of death should be delightful. Jacob, when he saw the wagons, his spirits revived. Death is the chariot which carries us to our Father's house! What were the martyrs' flames but a fiery chariot to carry them up to heaven! This world we live in, is but a desert; shall we not be willing to leave it for paradise! We say, it is good to be here; we try to have an earthly paradise. But grace must curb nature.

Think of the privileges of death. Though naturally we desire to live here on earth, as we are made up of flesh—yet grace should be as the master wheel, which sways our will, making us long for death. "I desire to depart and be with Christ, which is better by far!" 2 Cor. 5:2, "We groan, longing to be clothed with our heavenly dwelling." We would put off the earthly clothes of our body, and put on the bright robe of immortality. "We groan," it is a metaphor taken from a mother, who being pregnant, groans and cries out for delivery. Augustine longed to die, that he might see that head which was once crowned with thorns. We pray, "May Your kingdom come"; and when God is leading us into his kingdom, shall we be afraid to go! The times we live in should, methinks, make us long for death. We live in dying times, we may hear, as it were, God's death bell ringing over these nations. They are well—who are out of the storm—and have gotten already to the haven!

Question. But who shall have this privilege?

Answer. Death is certain; but there are only two sorts of people to whom we may say "Death is yours!" It is your preferment.

1. Such as die daily. We are not born angels; die we must, therefore we had need carry always a death's head with us. The basilisk, if it sees a man first—it kills him; but if he sees it first—it does him no hurt. The basilisk death, if it sees us first, before we see it—it is dangerous; but if we see it first by meditating upon it, it does us no hurt. Study death, often walk among the tombs. It is the thoughts of death beforehand, that must do us good. In a dark night, one torch carried before a man is worth many torches carried after him: one serious thought of death beforehand, one tear shed for sin before death—is worth a thousand shed after, when it is too late. It is good to make death our familiar friend, and in this sense to be in deaths often: that if God should presently send us a letter of summons this night, we might have nothing to do but to die.

Alas, how do many put off the thoughts of death! It is almost death to them—to think of death. There are some who are in the very threshold of the grave, who have one foot in the grave, and the other foot in hell; yet "put far from them the evil day." I have read of one Lysicrates, who in his old age dyed his gray hairs black, that he might seem young again. When we should be building our tombs, we are building our houses! Die daily, lest you die eternally! The holy patriarchs in purchasing for themselves a burying place, showed us what thoughts they still had of death. Joseph of Arimathea erected his sepulcher in his garden: we have many that set up the trophies of their victories; others that set up their trophies, that they may blaze their honor. But how few that set up their sepulchers; who erect in their hearts the serious thoughts of death! O remember when you are in your gardens, in places most delicious and fragrant, to keep a place for your tombstone; die daily! There is no better way to bring sin into a consumption, than by often looking on the pale horse, and the one that sits thereon. By thinking on death, we begin to repent of an evil life; and so we disarm death before it comes, and cut the lock where its strength lies.

2. Such as are in heaven before they die. Death is yours! If we must be high-minded, let it be in setting our mind upon heavenly things. Heaven must come down into us before we go up there. A child of God breathes his faith in heaven; his thoughts are there: "When I awake I am still with you," Psalm 139:17. David awaked in heaven; his conversation is there; Philip. 3:20, "For our conversation is in heaven." The believer often ascends mount Tabor, and takes a prospect of glory. O that we had this celestial frame of heart! When Zaccheus was in the crowd, he was too low to see Christ; therefore he climbed up into the Sycamore tree. When we are in a crowd of worldly business, we cannot see Christ. Climb up into the tree by divine contemplation! If you would get Christ into your heart, let heaven be in your eye! "Set your affections upon things above," Col. 3:2. There needs be no exhortation for us to set our hearts on things below. How is the curse of the serpent upon most men! "Upon your belly shall you go, and dust shall you eat all the days of your life." Those who feed only upon dust, golden dust, will be unwilling to return to dust. To them, death will be terrible!

The tribes of Reuben and Gad desired that they might stay on this side Jordan—and have their portion there; it being a place convenient for their cattle. It seems they minded their cattle more than their passage into the holy land! Just so, many professors, if they may have but a little grazing here in the world, in their shops, and in their farms, they are content to live on this side the river, and mind not their passage into the land of promise! But you who are in heaven before you die—death is yours!

An earthly saint is a contradiction. The Greek word for saint signifies a man refined and separated from the earth. If an astronomer, instead of observing the planets, and the motions of the heavens, should take a reed in his hand, and fall a measuring of the earth, would not this be counted a contradiction! And is not it as great a contradiction in religion, when men pretend to have Christ and heaven in their eye—yet mind earthly things! Phil. 3:19. Our souls, methinks should be like to a ship, which is made little and narrow downwards—but more wide and broad upwards. So our affections should be very narrow downwards to the earth—but wide and large upwards towards heavenly things.

Thus we see death is a privilege to believers; death is yours! The heir while he is under age, is heir of the land he is born to—but he has not the use or the benefit of it, until he comes of age. Be as old as you will, you are never of age for heaven—until you die. Death brings us to age, and then the possession comes into our hands!

Chapter 7. The second Royal Privilege of a Christian, is that he shall be carried up by the angels.

Now I proceed to the second privilege, which is yet to come: what holy David says of Zion, "Glorious things are spoken of you, O you city of God," Psalm 87:3.

In this life, a believer is carried by the saints; they lift him upon the wings of their prayers; and when they can carry him no longer, after death, the angels take him, and carry him up. Wicked men, when they die, they shall have a black guard of angels to carry them. You who are an old sinner (who has a hoary head—but your heart is as young in sin as ever) I may say to you as Christ said in another sense to Peter: "When you are old, you shall stretch forth your hands, and another shall gird you, and carry you where you would not." So I say, You old sinner, the time is shortly coming, when you shall stretch forth your hands on your death-bed, and another shall bind you, and carry you where you would not; you shall be carried by a black guard!

But a believer shall be carried by the angels into heaven: "The beggar died, and was carried by the angels into Abraham's bosom." Abraham's bosom is a figurative speech, representing the seat of the blessed. There poor Lazarus was carried by the angels. When he was upon earth, he had no friends but the dogs which licked his sores. But when he died, he had a convoy of angels. After our fall, the angels (as well as God) fell out with us, and became our enemies; hence we read that the angels (the cherubim) stood with a flaming sword, to keep our first parents out of Paradise, Gen. 3:24. But being now at peace with God, we are at peace with the angels. Therefore the angel comes with an olive-branch of peace in his mouth, and proclaims with triumph the news of Christ's incarnation. Luke 2:11, "For unto you is born, in the city of David, a Savior which is Christ the Lord!" The angels bless God for man's redemption, verse 13. "And suddenly there was with the angel a multitude of the heavenly multitude praising God, and saying, glory be to God in the highest."

The angels love mankind (especially where there is the new man) and are ready to do all friendly offices for us. As in our lifetime, they are our supporters, Psalm 91:11. "He shall give his angels charge to keep you;" so after death they are our porters. Lazarus was carried by the angels. The angels are called ministering spirits; they are willing to minister for the good of the saints. Hence some observe, it is said, Lazarus was carried by the angels, in the plural, not by one angel—as if the angels had been ambitious to carry Lazarus, and each one strived which should have a part. O in what pomp and triumph did Lazarus's soul now ride! Never was Dives so honored in his life—as Lazarus was at his death. For a king to help to carry the coffin of one of his subjects, were a high honor; but a believer shall have a guard of angels to conduct him. Amasis king of Egypt, that he might set forth his magnificence, would have his chariot drawn by four princes, which he had conquered in the war. But what was all this, compared to the chariot in which Lazarus, and the soul of every believer, shall be drawn at their death! They shall be carried by the angels of God!

Chapter 8. The Third Royal Privilege of a Believer is—that he shall "be with Christ in glory." Phil. 1:23, "I desire to be depart," or loosen anchor—and to be with Christ! This is a privilege of the first magnitude! Surely we can be no losers, by being with Christ. A graft or scion, though it is taken out of the tree, it does not perish—but is set into a better stock. Thus it is with a Christian, while he is here, (even after conversion) there is much of the wild olive still in him; now when this scion, by death is cut off, he does not perish—but is set into a more noble stock—he is with Christ, which is far better. Well might the apostle say, "I desire to depart and be with Christ, which is better by far!" Is not a state of perfection better than a state of imperfection?

Our graces are our best jewels—but they are imperfect, and do not give out their full luster; grace is but in its infancy here on earth, it will not be of full growth until we are with Christ. The best Christian in this life—is but a child in grace. Here on earth, we have but some imperfect buddings of grace; when we are with Christ, our graces shall be fully ripe and matured. In this life we are said to receive but "the first fruits of the Spirit." We must not expect a full crop until we are with Christ! Grace while we are here in this world, is mingled with corruption. It is like gold in the ore; or as the pillar of cloud, it has its dark side as well as its light side. Our faith is mingled with unbelief; our humility is stained with pride! The flame of grace is not so pure, but it has some smoky vapors. Our life of grace is said to be hidden. It is hidden indeed, under much corruption, as the sun is hidden under a cloud; or as the corn is hidden under chaff; or as a pearl may be hidden in the mire. Though grace cannot be lost—yet it may be hidden. David so clouded his graces by sin, that others could hardly see the cloth of gold under the filthy garments. Is it not far better to be with Christ? our graces then shall shine forth in their perfection! This is a glorious privilege, we shall be with Christ.

It is a blessed thing to be with Christ while we are here on earth. "I am ever with you." What is it, which the pious soul desires in this life? Is it not to have the sweet presence of Christ! He cares for nothing, but what has something of Christ in it. He loves duties only as they carry him to Christ. Why is prayer so sweet—but because the soul has private conference with Christ! Why is the Word precious—but because it is a means to convey Christ to him! He comes down to us upon the wings of the Spirit; and we go up to him upon the wings of faith! An ordinance without Christ—is but feeding upon the dish—instead of the meat. Why does the wife love the letter—but because it brings news of her husband! Here on earth, we enjoy Christ by letters, and that is sweet; but what will it be to enjoy his presence in glory! Here is that which may amaze us—we shall be with Christ! Christ is all that is desirable! Nay, he is more than we can desire! A man that is thirsty, he desires only a little water to quench his thirst; but bring him to the lake—and here he has more than he can desire. In Christ there is not only a fullness of sufficiency—but a fullness of abundance; it overflows all the banks! A Christian that is most energized by faith, has neither a head to devise, nor a heart to desire—all that which is in Christ! Only when we come to heaven, will God enlarge the vessel of our desire, and will fill us as Christ did the waterpots with wine—"up to the brim." Now this privilege of being with Christ, has six privileges growing out of it.

1. The First Privilege of being with Christ—VISION.

Job 19:26. "In my flesh shall I see God"; the sight of Jesus Christ will be the most sublime and ravishing object to a glorified saint. When Christ was upon earth, his beauty was hidden. "He has no form or loveliness;" the light of the divine nature was hidden in the dark lantern of the human; it was hidden under reproaches, sufferings; yet even at that time there was enough of beauty in Christ to delight the heart of God. "My Elect in whom my soul delights." His veil was then upon his face; but what will it be when the veil shall be taken off, and he shall appear in all his embroidery! It is heaven enough—to see Christ. "Whom have I in heaven but you!" Angels and archangels do not make heaven. Christ is the most sparkling diamond in the ring of glory!

2. The Second Privilege of being with Christ—UNION. We shall enter into a marriage union with Christ. We shall so behold him, as to be made one with him. What nearer than union? what sweeter? Union is the spring of joy, the ground of privilege; by virtue of this blessed union with Christ, all those rare beauties with which the human nature of the Lord Jesus is bespangled, shall be ours. Let us compare two scriptures: John 17:24, "Father, I will that they also whom you have given me, be with me where I am, that they may behold my glory." That is, the glory of the human nature. But this is not all, verse 22, "The glory that you have given me, I have given them." Christ has not his glory only for himself—but for us; we shall shine by his beams. Here on earth, Christ puts his graces upon his spouse, and in heaven he will put his glory upon her.

No wonder then the king's daughter is "all glorious within," and "her clothing of wrought gold." How glorious will the spouse be, when she has Christ's jewels upon her! Judge not of the saints by what they are—but by what they shall be. "It does not yet appear what we shall be," 1 John 3:1. Why, what shall we be? "We shall be like him." The spouse of Christ shall not only be made one with Christ—but she shall be made like Christ; in other marriages, the spouse changes her condition—but here she changes her complexion! Not that the saints in glory shall receive of Christ's essence, they shall have as much glory as the human nature is capable of; though Christ conveys his image—yet not his essence. The sun shining upon a glass leaves a print of its beauty there; and it is hard to distinguish between the glass and the sunbeam: but the glass is not the beam, the sun conveys only its likeness, not its essence.

3. The Third Privilege of being with Christ—NOBILITY. This consists in two things.

1. The saints shall sit with Jesus Christ when he judges the world. "Know you not, that the saints shall judge the world?" The saints shall sit with Christ in judicature, as the justices of peace with the judge. The saints are Christ's assessors; they shall be with him upon the bench, applauding his righteous sentence. O what a glorious tribunal will that be! Here on earth, the world judges the saints—but there the saints shall judge the world.

2. They shall sit nearer the throne than the angels. The angels are noble and sublime spirits—but by virtue of our marriage union, we shall be ennobled with greater honor than the angels! The angels are Christ's friends—but not his spouse! This honor have all his saints. As the saints' robes in glory shall be brighter than the angels: theirs being only the righteousness of creatures—but these having upon them the righteousness of God, so their dignity shall be greater. Here on earth, we are prisoners at bar—but there favorites at court! The saints shall sit down in glory above the angels.

4. The Fourth Privilege of being with Christ—JOY. This joy of the saints proceeds from union; when our union with Christ is perfect, then our joy shall be full. Rev. 21:4, "And God shall wipe away all tears, and there shall be no more sorrow."

1. There shall be no WEEPING. Jesus Christ has provided a handkerchief to wipe off the tears of the saints. Here on earth, the spouse is in sable, it being a time of absence from her husband. But in heaven, Christ will take away the spouse's mourning; he will take off all her black and bloody apparel, and will clothe her in white robes, Rev. 7:13. White, as it is an emblem of the saints' purity, so it is a type of their joy. Heaven would not be heaven—if there were weeping there. Hell indeed is called a place of weeping; those who would not shed a tear for their sins while they lived, shall have weeping enough; but we never read of weeping in heaven. Christ will take down our harps from the willows; there he will call for his heralds and trumpeters. The angels, those blessed choristers, shall sing the divine anthems of praise, and the saints shall join in that heavenly concert. If it were possible that any tears could be shed when we are with Christ, they should be the tears of joy, as sometimes we have seen a man weep for excessive joy! Christ will turn all our water there, into wine.

2. There shall be no SORROW. One smile from Christ's face will make us forget all the afflictions of our earthly life. Sorrow is a cloud gathered in the heart, upon the apprehension of some evil: and weeping is the cloud of grief dropping into rain. But in heaven the sun of righteousness shall shine so bright, that there shall not be the least interposition of any cloud. There shall be no sorrow there, nor anything to breed it. There shall be no sin to humble. Heaven is such a pure soil, that the viper of sin will not breed there. There shall be no enemy to molest. When Israel had conquered Canaan—yet they could not get rid of all the Canaanites, they would live among them; "But the Canaanites would dwell in that land!" But when we are with Christ, we shall never more be troubled with Canaanites. "In that day, there shall be no more the Canaanite in the house of the Lord." God will keep the heavenly paradise with a flaming sword, that none shall come near to hurt: "Upon all that glory shall be a defense." There shall be nothing to breed sorrow in heaven. There are two things that usually raise the clouds of sorrow, and both shall be removed when we are with Christ.

1. The frowns of great men. How ambitious are men of the King's smile? but alas, that quickly sets in a cloud, and then their comforts are in the wane, they are sad! But when we are with Christ, we shall have a perpetual smile from God! The saints shall never be out of favor, Jesus Christ is the great favorite at court; and as long as God smiles upon Christ, so long he will smile upon the saints, they having on Christ's beauty; and being part of Christ.

2. The loss of dear friends. Friends imparts secrets; friendship is the marriage of affections, it makes two become one spirit. David and Jonathan took sweet counsel together, their heart was knit in one. Now here is the grief—when this precious knot must be untied. But be of good cheer, if your friend is one of the elect, after you have parted with your sins—you shall meet with him and never part. If your friend is wicked, though he were your friend on earth, you will cease to be his friend in heaven. The pious wife will not complain she has lost her wicked husband; nor the pious parent, that he has lost his wicked child. All relations are infinitely made up in Christ, as the whole constellation in the sun, that great lamp of heaven. When a man comes to the lake, he does not complain that he lacks his cistern of water. Though you sucked comfort from your relations; yet when you come to the ocean, and are with Christ, you shall never complain that you have left your cistern behind!

There will be nothing to breed sorrow in heaven; there shall be joy—and nothing but joy. Heaven is set out by that phrase, "Enter into the joy of your Lord." Here on earth, joy enters into us; there we enter into joy. The joys we have here on earth, are from heaven; those joys are in heaven! The joys that we shall have with Christ, are without measure and without mixture. "In your presence is fullness of joy," Psalm 16:11.

1. The HEART shall be filled with joy. Nothing but Christ can replenish the heart with joy: the understanding, will, and affections, are such a triangle, that none can fill but the Trinity. As Christ's beauty shall amaze the eye, so his love shall ravish the heart of a glorified saint! Must it not needs be joy to be with Christ? What joy, when a Christian shall pass the great gulf between heaven and hell! What joy when Christ shall take a believer into the wine cellar, and kiss him with the kisses of his lips! What joy when the match shall be at once made up, and solemnized between Christ and the soul! These are the more noble and entire delights.

2. All the SENSES shall be filled with joy—and at once! The eye shall be filled. What joy shall it be, to see that orient brightness in the face of Christ! There you may see the lily and the rose mixed, white and ruddy, Cant. 5:10. The ear shall be filled. What joy to the spouse—to hear Christ's voice! The voice of God was dreadful to Adam, after he had listened to the serpent's voice. "I heard your voice in the garden—and was afraid," Gen. 3:10. But how sweet will the bridegroom's voice be! What joy to hear him say, "My love, my dove, my undefiled one!" What joy to hear the music of angels, even the heavenly multitude praising God? If the eloquence of Origin, and the golden mouth of Chrysostom, did so affect and charm the ears of their auditors, O then what will it be to hear the glorious tongues of saints and angels, as so many divine trumpets sounding forth the excellencies of God, and singing hallelujahs to the lamb!

The smell shall be filled. What joy to smell that fragrance and perfume which comes from Christ! All his garments smell of myrrh, aloes, and cassia. The sweet breath of his Spirit blowing upon the soul, shall give forth its scent as the wine of Lebanon. The taste shall be filled. Christ will bring his spouse into the banqueting-house, and she shall be inebriated with his love! O what joy to be drinking in this heavenly nectar! This is the water of life! This is the wine on the lees well refined. The touch shall be filled—the saints shall be ever in the embraces of Christ; "Behold my hands and my feet; handle me, and see me," Luke 24:39. That will be our work in heaven; we shall be forever handling the Lord of life! Thus all the senses shall be filled with joy. Well might the apostle say, to be with Christ is better by far! If Christ's sufferings are full of joy, what then are his embraces! If the dew of Hermon hill is so sweet—the first-fruits of Christ's love; what will the full crop be!

In short, there will be nothing in heaven but what shall add infinitely to the joy of the saints. The very torments of the damned shall create matter of joy and triumph. I may allude to that of the Psalmist, "The righteous shall rejoice when he sees the vengeance." "And again they shouted: Hallelujah! The smoke from her goes up for ever and ever!" Revelation 19:3. The Elect shall rejoice upon a double account— to see God's justice magnificently exalted, and to see themselves miraculously delivered. There shall be no unpleasant object represented; nothing but joy. Such will that joy be, when we are with Christ, that it is not possible to now even imagine! "He was caught up to paradise. He heard inexpressible things, things that man is not permitted to tell." 2 Cor. 12:4. We read that Joseph gave his brethren money and provisions for the way; but the full sacks were kept until they came to their father's house. Just so, God gives us something by the way; some of the hidden manna; some taste of his heavenly joy in this life—but the full sacks of blessing are kept for heaven! O what joy to be with Christ! Surely if there were such joy and triumph at Solomon's coronation, that all the earth rang with the sound of it, what joy will be on the saints' coronation-day, when they shall be eternally united to Jesus Christ!

5. The Fifth Privilege of being with Christ—REST. A Christian in this life is like quicksilver, which has a principle of motion in itself—but not of rest. We are never quiet—but are like the ship upon the waves. As long as we have sin—we will not have rest. A child of God is full of motion and disquiet; "I have no rest in my bones by reason of my sin," Psalm 38:3. While there are wicked men in the world, never look for rest. If a man is poor, he is thrust away by the rich. If he be rich, he is envied by the poor. Sometimes losses disquiet, sometimes law-suits vex. The saints in this life are in a pilgrim condition; the apostles had no certain dwelling place, 1 Cor. 4:11. We are here on earth, in a perpetual hurry, in a constant fluctuation. Our life is like the tide, sometimes ebbing, sometimes flowing.

Here on earth, is no rest—and the reason is, because we are out of center; everything is in motion until it comes at the center; Christ is the center of the soul. The needle of the compass trembles—until it turns to the North pole. Noah's dove found no rest for the sole of her foot—until she came at the ark. This ark was a type of Christ. When we come to heaven, the kingdom which cannot be shaken, we shall have rest, Heb. 4:9. "There remains therefore a rest for the people of God." Heaven in scripture is compared to a granary, Matt. 3:12, an emblem of rest. Wheat, while it stands on the ground, is shaken to and fro with the wind—but when it is laid up in the granary it is at rest. The elect are spiritual wheat, who while they are in the field of this world, are never quiet—the wind of persecution shakes this wheat, and everyone who passes by, will be plucking these sacred ears of corn. But when the wheat is in the heavenly garner, it is at rest. There remains a rest for the people of God. Not but that there shall be motion in heaven, (for spirits cannot be idle) but it shall be without lethargy and weariness. It shall be a labor full of ease; a motion full of rest. When a believer is in heaven, he has his rest. The lower earthly region is windy and tempestuous. When we are once gotten into the upper region of glory, there are no winds or noxious vapors—but a serene calmness; this is to be with Christ.

6. The Sixth Privilege of being with Christ—SECURITY. It is possible that a man may have a few minutes of rest; but he is not secure, he knows not how soon eclipses and changes may come. He is still in fear, and fear makes a man a slave, though he knows it not. There is torment in fear, 1 John 4:18. He who has great possessions thinks thus: "How soon may I fall from this pinnacle of honor? how soon may the plunderer come?" Nay, a believer who has durable riches—may still be wavering and doubting concerning his condition.

1. He sometimes questions whether he is in the state of grace or not; and thus he thinks with himself; "Perhaps I believe; I have something that glitters, perhaps it is but a counterfeit pearl. Perhaps my faith is presumption, my love to Christ is but self-love." And after the Spirit of God has wrought the heart to some sound persuasion, he is soon shaken again; as a ship that lies at anchor, though it is safe—yet it is shaken and tossed upon the water; and these fears leave impressions of sadness upon the heart.

2. But secondly, he fears that though he is in the state of grace—yet he may fall into some scandalous sin, and so grieve the Spirit of God, sadden the hearts of the righteous, wound his own conscience, harden sinners, discourage new beginners, put a song into the mouth of the profane, and at last God hide his face in a cloud. A child of God after a sad declension, having by his sin put black spots in the face of religion, though I deny not but he has a title to the promise; yet be may be in such a condition, that he cannot for the present apply any promise—he may go weeping to his grave.

These sad fears, like black vapors, are still arising out of a gracious heart. But when once a believer is with Christ, there is full security of heart; he is not only out of danger—but out of fear. Take it thus; a man that is upon the top of a mast, he may sit safe for the present—but not secure. Perhaps the pirates may shoot at the ship, and take it; perhaps the winds may arise suddenly, and the ship may sink in the storm. But a man who is upon a rock, he stands impregnable; his heart is secure. A Christian in this life is like a man upon the top of a mast; sometimes the pirates come aboard, namely, cruel persecutors, and they shoot at his ship, and often, though the passenger (the precious soul) escapes—yet they sink the ship; sometimes the winds of temptation blow; those northern winds; and now the Christian questions whether God loves him, or whether his name is enrolled in the book of life. And though being in Christ, there is no danger—yet his heart hesitates and trembles. But when he is with Christ, off from the top of the mast, and is planted upon the rock—his heart is fully secure; and you shall hear him say thus, now I am sure I have passed the gulf, I am now passing from death unto life, and none shall pluck me out of my Savior's arms!

Chapter 9. The Fourth Royal Privilege—the blessed inheritance.

Let worldlings place their happiness in this life; a believer's happiness is in the future—the golden world is yet to come. I pass to the next privilege, which is the blessed inheritance. Col. 1:12, "Giving thanks unto the Father, who has made us fit to be partakers of the inheritance of the saints in light." This world is but a tenement, which we may be soon turned out of; heaven is an inheritance, and a glorious one. Heaven cannot be hyperbolized. If the skirts and suburbs of the palace, namely, the stars and planets are so glorious, that our eyes cannot behold the dazzling luster of them; what glory then is there in the celestial palace itself!

Of this blessed place we have a figurative description in Rev. 21. John was carried away in the Spirit, and had a vision of heaven, verse 2. "And I saw no temple therein;" while we dwell upon earth, there is need for a temple, we shall not be above ordinances until we are above sin; but in heaven, God will be our meeting place—instead of a temple, "he shall be all in all."

Verse 25, "there shall be no night there." No city is to be found, not the most glorious metropolis under heaven, where it is always day: for though some regions which lie immediately under the pole, have light for several months together; yet when the sun withdraws from the horizon, they have as long a night as before they had a day. But says the text, "There shall be no night there." In hell it is all night—but in heaven the day will be ever lengthening. Now this blessed inheritance which the saints shall possess, has eight properties, or rather privileges worth our serious thoughts.

1. Sublimeness. It is set out by a great and high mountain, Rev. 21:10. It is placed above the airy and starry heaven, says Musculus. It is the empyrean heaven which Paul calls the third heaven. For the situation of it; it is far above all heavens, where Christ himself is. This is the royal palace where saints shall dwell. The men of this world are high in power and in pride—and if they could build their nests among the stars, the elect shall shortly be above them; they shall take their flight as high as Christ: here is a preferment worth looking after.

2. Magnificence. It is set out by gems and precious stones, the richest jewels. If the streets are of gold—what is the furniture and decorations! What is the cabinet of jewels! No wonder that "the violent take it by force!" Mat. 11:12. I rather wonder, why others are not more earnest for this inheritance. What are all the rarities of the world, compared to this! The coasts of pearl, the islands of spices, the rocks of diamonds! What a rich place must that needs be, where God will lay out his cost—where infinite wisdom contrives, and infinite bounty disburses!

Fulgentius, beholding the pomp and splendor of the Roman senate-house, cried out, "If the earthly senate-house is so glorious—O how beautiful is the celestial Jerusalem!" In this blessed inheritance there is nothing but glory. There is the king of glory; there are the vessels of glory; there are the thrones of glory; there is the weight of glory; there are the crowns of glory; there is the kingdom of glory; there is the brightness of glory! This is a purchase worth getting! What will not men adventure for a kingdom!

3. Purity. Heaven is set forth under the metaphor of "pure gold, and transparent glass," Rev. 21:11. The apostle calls it "an undefiled inheritance." Heaven is a pure place; it is compared to the sapphire, 21:19. The sapphire is a precious stone of a bright sky color, and it has a virtue in it, says Pliny, to preserve chasteness and purity. Thus heaven is represented by the sapphire; it is a place where only the refined pure spirits enter. Heaven is compared to the emerald, verse 19, which (as writers say) has a precious virtue to expel poison. Heaven is such a pure soil, that as no fever of lust, so no venom of malice shall be there. There shall not enter into it anything "which defiles," Rev. 21:27. It is a kingdom wherein "dwells righteousness," 2 Pet. 3:13.

In this lower earthly region, there is little righteousness; "They set up wickedness by a law," Psalm 94:20. The wicked devours his neighbor, "who is more righteous than he," Hab. 1:13. The just man is oppressed because he is just. One says, there is more justice to be found in hell—than upon earth. For in hell no innocent person is oppressed; but here on earth, righteousness is the thing that is persecuted. A man can hardly tread two steps—but either into sin or into suffering. In this world, the sinner need not fear any punitive vindictive act of justice; rather he who reproves sin may fear. Holiness is the mark which the Devil shoots at! But heaven is a kingdom wherein dwells righteousness; there is the judge of the world, "who puts on righteousness as a breastplate; who loves righteousness."

4. Peaceableness. The word Peace, comprehends all blessings. Peace is the glory of a kingdom: this white lily is the best flower of a prince's crown. How happy was the reign of Pompilius—when it was so peaceful, that the bees made their hives in the soldiers helmets! But where shall we find an uninterrupted peace upon earth? Either there are divisions at home, or wars abroad, the beating of the drums, the roaring of the cannons, the sounding of the trumpets. Solomon's kingdom was peaceable a while—but how soon had he an alarm given him! 1 Kings 11:14, "The Lord stirred up an adversary against him." How soon do the clouds of blood drop after a little sunshine of peace!

But the heavenly inheritance to come is peaceable. There is the "Prince of Peace"; there the saints enter into peace. The harp, in ancient times, was made the emblem of peace; in heaven there shall be the "voice of harpers harping." The saints in this life wear "garments rolled in blood"; but in a state of glory, they are said to wear "white robes," which shall not be stained with the blood of war any more! In heaven righteousness and peace shall kiss each other.

5. Amplitude. The inheritance is sufficiently spacious for all the saints. The garner is wide enough to receive all those infinite grains of wheat which shall be laid in it. Though there are innumerable companies of saints and angels in heaven—yet there is infinitely room enough to receive them: "In my Father's house are many mansions." Some are of opinion that every believer shall have a particular mansion in glory. "Every saint shall have his kingdom," says Jansenius. We know our Savior told his apostles that they would sit upon twelve thrones. Certainly the saints shall not be straitened for room. The world of glory is wide enough for the most sublime spirits to expatiate in!

6. Safety. It is an inheritance which the saints cannot be defrauded of; it is in safe hands. God keeps the inheritance for them, 1 Pet. 1:4, and keeps them for the inheritance, 1 Pet. 1:5, so that there can be no defalcation, nothing can hinder the saints from taking possession.

7. Light. It is called an inheritance "in light." If every star were a sun, it could never shadow out the bright luster of this celestial paradise. Light is a glorious creature; without light, what would all the world be—but a dark prison? What beauty is there in the sun when it is masked with a cloud? Light does actuate the colors, and makes every flower appear in its fresh beauty. Heaven is a bright body, all over embroidered with light. It is not like the starry heaven—here and there bespangled with stars—but other parts of it like chequer-work interwoven with darkness. Here Christ as a continual sun, shall give light to the whole heaven. "The Lamb shall be the light thereof!" Indeed all other light, in comparison of this, is but like the twilight, or rather the midnight. Here alone are the shining rays of beauty, which every glorified eye shall be enabled both to behold and to possess! This light shall have no night to eclipse or extinguish it; when once the Sun of Righteousness has risen upon the soul, it shall never set any more. This is a high privilege of the glory of heaven—that it is an inheritance in light. When the scripture would set forth the blessedness of God himself; it makes it consist in this, "He dwells in light."

8. Permanency. It is an incorruptible inheritance. It runs parallel with eternity. Eternity is a circle which has neither beginning nor end. Eternity is a sea which has neither bottom nor banks! This is the glory of the celestial paradise—it abides forever! If we could by our arithmetic reckon up more millions of ages than there have been minutes since the creation, after all this time (which were a short eternity) the inheritance of the saints shall be as far from ending as it was at the beginning. "This world is fading away, along with everything it craves. But if you do the will of God, you will live forever." 1 John 2:17. Everything is fading away! It is good to look upon the world as the heathens did upon pleasure; they looked upon the back parts of pleasure, and saw it going away from them and leaving a sting. The world is fading away—but heaven never fades, therefore heaven's eminency is its permanency.

With evil things, (such as pain and misery,) length of time makes them worse; but good things, (as joy and pleasure,) length of time makes them better! Heaven's eminency is its permanency. Things are prized and valued by the time we have in them. Lands or houses which are owned—are esteemed far better than leases, which soon expire. The saints do not lease heaven; it is not their landlord's house—but their Father's house!

This house never falls to decay; it is a mansion-house, John 14:2. There is nothing excellent (says Nazianzene) that is not perpetual. The comforts of the world are wavering and uncertain, like a fading garland; therefore they are shadowed out by the tabernacle, which was transient. But heaven is set out by the temple, which was fixed and permanent. It was made of strong materials, built with stone, covered with cedar, over-laid with gold. Eternity is the highest link of the saint's happiness! The believer shall be forever bathing in the pure and pleasant fountain of bliss! The lamp of glory shall be ever burning, never wasting. As there is no intermission in the joys of heaven, so no expiration. When once God has set his plants in the celestial paradise, he will never more pluck them up! He will never transplant them; never will Christ lose any member of this body; you may sooner separate light from the sun, than a glorified saint from Jesus Christ. O eternity, eternity! what a spring of delight will that be—which shall have no autumn! What a day will that be—which shall have no night! Methinks I see the morning-star appear, it is break of day already!

Concerning the glory of this blessed inheritance, let me super-add these four things.

1. The glory of heaven is ponderous and weighty. It is called "a weight of glory," 2 Cor. 4:17. God must make us able to bear it. This weight of glory should make sufferings light: this weight should make us throw away the weights of sin—though they be golden weights! Who would for the indulging of a lust, forfeit so glorious an inheritance! Lay the whole world in scales with it—it is lighter than vanity!

2. The glory of heaven is infinitely satisfying. There is neither lack, nor excess. This can be said properly of nothing but heaven. You who court the world for honor and preferment, remember what the creature says concerning satisfaction, "It is not in me!" Heaven alone, is commensurate to the vast desires of the soul. Here the Christian cries out in a divine ecstasy, "I have enough, my Savior, I have enough!" "You will fill me with joy in your presence, with eternal pleasures at your right hand!" Psalm 16:11. "You feed them from the abundance of your own house, letting them drink from your rivers of delight!" Psalm 36:8. Not drops—but rivers! These only can quench the thirst. Every day in heaven, shall be a feast! There is no lack at this feast! There shall excellency shine in its perfection.

This present world is but a jail, the body is the fetter with which the soul is bound. If there is anything in a jail to delight—what is the eternal palace and the throne! If we meet with any comfort in Mount Horeb, what is in Mount Zion! All the world is like a picture of a landscape; you may see orchards and gardens curiously drawn in the landscape—but you cannot enter into them. But you may enter into this heavenly paradise, 2 Pet. 1:11, "For so an entrance shall be ministered unto you abundantly into the everlasting kingdom," etc. Here is soul-satisfaction.

3. Though an innumerable company of saints and angels have a part in this inheritance, there is never the less for you. Another man's beholding the sun, does not make me to have the lesser light: thus will it be in glory. Usually here on earth, all the inheritance is divided among the several heirs—some are put off with smaller portions. In heaven all the saints are heirs; the youngest believer is an heir, and God has land enough to give to all his heirs. All the angels and archangels have their portion paid out; yet a believer shall never have the less. Is not Christ the heir of all things? Heb. 1:2, and the saints co-heirs? Romans 8:17. They share with Christ in the same glory. It is true, one vessel may hold more than another—but every vessel shall be full.

4. The souls of the elect shall enter upon possession immediately after death! 2 Cor. 5:8, "We are willing rather to be absent from the body—and to be present with the Lord." There is an immediate transition and passage from death—to glory, "the soul returns to God who gave it." Christ's resurrection was before his ascension; but the saints' ascension is before their resurrection. The body may be compared to the bubble in the water, the soul to the wind that fills it; you see the bubble rises higher and higher, at last it breaks into the open air; so the body is but like a bubble, which rises from infancy to youth, from youth to age, higher and higher; at last this bubble breaks, and dissolves into dust, and the spirit ascends into the open air—it returns unto God who gave it.

Be of good comfort, we shall not wait long for our inheritance. It is but winking—and we shall see God. O the glory of this paradise! When we are turned out of all, let us think of this inheritance which is to come; faith itself is not able to reach it! It is more than we can hope for—or even imagine! I may say of this celestial paradise, as once the children of Dan said of Laish, Judges 18:9, 10. "We have seen the land, and behold it is very good; a place where there is no lack of anything." Faith being sent out as a spy to search the land of promise, returns this answer, "There is no lack of anything." There can be no lack where Christ is, who is "all in all," Col. 3:11.

In heaven there is health without sickness, plenty without famine, riches without poverty, life without death. There is unspotted purity, unstained honor, unparalleled beauty. There is the tree of life in the midst of paradise; there is the river which waters the garden; there is the vine flourishing, and the pomegranates budding, Cant. 6:11. There is the banqueting house, where are all those delicacies and rarities, with which God himself is delighted. While we are sitting at that table, Christ's "spikenard will send forth its fragrance," Cant. 1:12. There is the bed of love, there are the curtains of Solomon, there are the mountains of spices, and the streams from Lebanon! There are the cherubim, not to keep us out—but to welcome us into paradise! There shall the saints be adorned, as a bride with gems of glory! There will God give us abundantly, "infinitely more than we would ever dare to ask or hope for!" Eph. 3:20. Is not this enough? What more could we ask for!

Haman's aspiring heart could have asked not only the king's royal robe, and the ring from his hand—but the crown from his head too. A man can ask for million of worlds—but in heaven God will give us more than we can ask; nay, more than we can ever imagine! We could imagine—what if all the dust of the earth were turned to silver; what if every stone were a wedge of gold; what if every flower were a ruby; what if every blade of grass were a pearl; what if every sand in the sea were a diamond! Yet all this is nothing—compared to the glory of heaven! It is as impossible for any man in his deepest thoughts, to comprehend glory, as it would be for him to measure the heavens with a ruler; or drain the great ocean with a thimble. O incomparable place!

Methinks our souls should be big with longing for this blessed inheritance! All this that I have told you of heaven, may make you say as Monica, Augustine's mother, "What am I doing here? Why is my soul held with the earthen fetter of this flesh?" Cleombrotus having read Plato's piece of the immortality of the soul, being ravished with desire of those golden delights in the other world, killed himself. Though we must not break prison—until God opens it—yet how should we long for delivery from this earthly jail! How should we be inflamed with desire to taste of those rare and sweet delicacies, which are above at God's right hand! O what madness is it for men to spin out their time, and tire out their strength--in pursuing the vanities of this

world! This is to imitate Dionysius, who busied himself in catching flies!

Surely, were we "carried away in the Spirit," I mean, elevated by the power of faith—to the contemplation of this royal and stately palace of glory—I know not whether we should more wonder at the luster of heaven, or at the dullness of such as mind earthly things. The world adored—though is but a painted pageant or shadow! It is reported of Caesar, that traveling through a certain city, as he passed along, he saw the women, for the most part, playing with monkeys and parrots; at which sight he said, "What! have they no children to play with!" So I say, when I see men toying with these earthly and beggarly vanities, "What! are there not more glorious and sublime things to mind!"

That which our Savior said to the woman of Samaria, "If you knew the gift of God, and who it is that says to you, Give me to drink, you would have asked of him, and he would have given you living water!" The same may I say, did men know these eternal mansions, and what it were to be digging in these rich mines of glory. Would God give them a vision of heaven a while, as he did Peter, who saw "heaven opened," Acts 10:11, how would they fall into a trance, (being amazed and filled with joy!) and being a little recovered out of it, how importunately would they beg of God, that they might be adopted into this stately inheritance!

But why do I expatiate? these things are unspeakable and full of glory. Had I as many tongues as hairs on my head, I could never sufficiently set forth the beauty and resplendency of this blissful inheritance! Such was the curious art of Apelles in drawing of pictures, that if another had taken up the pencil to touch up the painting, he would have spoiled all Apelles' work. Such is the excellency of this celestial paradise, that if the angels should take up their pencil to delineate it in its colors, they would but stain and eclipse the glory of it. I have given you only the dark shadow the picture, and that but crudely and imperfectly! Such is the beauty and bliss of this inheritance, that as Chrysostom says, "if it were possible that all the sufferings of the saints could be laid upon one man—it would not compare with his being in heaven for one hour!"

Some of the learned are of opinion, that we shall know our friends in heaven. This seem very probable to me—for surely our knowledge there shall not be eclipsed or diminished, but increased. And that which Anselm asserts—that we shall have a knowledge of the patriarchs, and prophets, and apostles, all that were before us, and shall be after us, our predecessors and successors, to me seems very rational. For society without acquaintance is not comfortable, and methinks the scripture does hint this much. If Peter and James, having but a glimpse of glory, (when our Lord was transfigured on the mount), were able to know Moses and Elijah, whom they had never seen before; how much more shall we, being infinitely irradiated and enlightened with the Sun of Righteousness, know all the saints, though we were never acquainted with them before! This will be very comfortable. Certainly there will be nothing lacking—which may complete the saints' happiness!

Now that this glorious inheritance is the saints' privilege, I shall evince by two arguments.

1. It is so—in respect of the many OBLIGATIONS which lie upon God for performing this. As,

1. In regard of his promise, Titus 1:2, "In hope of eternal life, which God, who cannot lie, has promised." God's promise is better than any man's bond.

2. In regard of his oath. "He who is truth has sworn." Heb. 6:17.

3. In regard to the price that is paid for it—Christ's blood. Heaven is not only a promised possession—but a purchased possession, Eph. 1:14.

4. In regard of Christ's prayer for it: "Father, I will that they also whom you have given me, be with me where I am." Now God can deny Christ nothing, being his only favorite. "I know you always hear me," John 11:42.

5. In regard of Christ's ascension. He is gone before us to take possession of heaven for us. He is now making preparations for our coming; John 14:2, "I go before to prepare a place for you." We read that our Lord sent two of his disciples to prepare "a large upper room for the Passover," Mark 14:15. Just so has Jesus Christ gone before—to prepare a large upper room in heaven for the saints.

6. In regard of the dwelling of the Spirit in the hearts of the godly, giving them an assurance of heaven; and stirring up in them passionate desires after this glorious inheritance. Hence it is, we read of the pledge of the Spirit, 2 Cor. 1:22, and the first-fruits of the Spirit, Romans 8:23, and the seal of the Spirit, Eph. 1:13. God does not still his children with rattles. Heaven is already begun in a believer, so that the inheritance is certain. You see how many obligations lie upon God, and to speak with reverence, it stands not only upon God's mercy—but upon his faithfulness to make all this good to us!

2. The second argument is in respect of the UNION which the saints have with Jesus Christ. They are members of Christ, therefore they must have a part in this blessed inheritance. The member must be where the head is. Indeed the Arminians tell us that a justified person may fall finally from grace, and so his union with Christ may be dissolved, and the inheritance lost. But how absurd is this doctrine! Is Christ divided? can he lose a member of his body? then his body is not perfect; for how can that body be perfect which lacks a limb? If Christ might lose one member from his body—he might lose all! And so he would be a head without a body. But be assured, the union with Christ cannot be broken, John 17:12, and the inheritance cannot be lost. What was said of Christ's natural body, is as true of the mystical body: "a bone of it shall not be broken." See how every bone and limb of Christ's natural body was raised up out of the grave, and carried into heaven. Just so, shall every member of his mystical body, joined to him by the eternal Spirit, be carried up into glory. Fear not, O you saints, neither sin nor Satan can dissolve your union with Christ, nor hinder you from going to that blessed place where your Head is.

Question. Here it will be asked, "Who shall ascend into the hill of the Lord?" Psalm 24:3. Who shall be a citizen of this new Jerusalem which is above?

Answer. The new creature: this you read of, 2 Cor. 5:17. This new creature does prepare us for the new Jerusalem. This is the divine and curious artifice of the Holy Spirit in our hearts, forming Christ in us. The same Holy Spirit who overshadowed the Virgin Mary, and formed the human nature of Christ in her womb—does work and produce this new creature. O blessed man and woman—in whom this new creature is formed! I may say to you, as the angel to Mary, "That which is conceived in you, is of the Holy Spirit!" Of all God's creatures, the new creature is the best.

Let me ask—are you a new creature? are you a branch cut off from the wild olive tree of nature, and ingrafted into a new stock, the tree of life? Has God defaced and dismantled the old man in you? Does some limb drop off every day? Have you a new heart? Until then you are not fit for the new heaven! Are you new all over? Do you have a new eye to discern the things that differ? Do you have a new appetite? Does the pulse of your soul beat after Christ? It is only the new creature, who shall be the heir of the New Jerusalem.

When you were sailing to hell, (for we have both wind and tide to carry us there), have the north and south winds awaked? Has the gale of the Spirit blown upon you, and turned your course? Are you now sailing to a new port? Has the seal of the Scripture stamped a new and heavenly print upon you? Then I am speaking all this while to you; this blessed inheritance is entailed upon you!

But if you are an old unrepenting sinner, expect that heaven should be kept, as paradise, with a flaming sword—that you may not enter! Be assured, God will never put the new wine of glory, into an old musty bottle. Heaven is not like Noah's ark, which received both clean and unclean animals into it! Nor is heaven like Pharoah's court, where the vermin came! This inheritance does not receive all comers. It is only the wheat, which goes into Christ's garner; what has the chaff to do there! This inheritance is only for "those who are sanctified," Acts 20:32. Is your heart consecrated ground? We read that in the time of Ezra, after the return of the people from the captivity, some who were ambitious for the priesthood, sought the writings of the genealogies—but they were not found among the numbers of the priests, "therefore they were put aside as polluted, from the priesthood." So whoever they are, who think to have a part in this blessed place, if their names be not found; that is, if they are not enrolled among the new creatures, they shall be put away from this inheritance, as polluted!

Chapter 10. The Fifth Royal Privilege—our KNOWLEDGE shall be clear.

Knowledge is a beautiful thing; such was Adam's ambition to know more, that by tasting the tree of knowledge, he lost the tree of life. In heaven our knowledge shall be full and clear. Many things we have now but in the notion, which then we shall see perfectly; now, "we know but in part." The best Christian has a veil on his eye, as the Jews have upon their heart; hereafter the veil shall be taken off. Here on earth, we see through a glass darkly—in a riddle, mystery; then, we shall see face to face; that is, clearly.

There are five mysteries which God will clear up to us when we are in heaven.

1. The great mystery of the TRINITY. This we know but in part. Unity in Trinity, and Trinity in Unity, where one makes three, and three make but one: this is bad arithmetic—but good divinity. We have but dark conceptions of it: it is a mystery so deep, that we may soon wade beyond our depth.

Augustine being to write his books of the Trinity, was taught modesty by a child, who was attempting to empty the sea into a little spoon; to whom Augustine said, that he labored in vain; for his little spoon would not contain the sea. To whom the child answered, "my little spoon will sooner hold this vast ocean, than your shallow brain can contain the depth of the Trinity!" How little a portion is known of God! If Job asked the question, "who can understand the thunder?" We may much more ask, "who can understand the Trinity?" But in heaven we shall see God as he is, that is, perfectly.

Question. But shall every saint enjoy God so perfectly, that he shall have the same knowledge that God has?

Answer. We shall have a full knowledge of God—but not know him fully—yet we shall take in so much of God as our human nature is capable of; it will be a bright and glorious knowledge. Here on earth, we know him but by his power, wisdom, mercy—we see but his back-parts; there we shall see him face to face.

2. The mystery of the INCARNATION. Christ assuming our human nature, and marrying it to the divine. Therefore called God-man, God with us. A mystery which the angels in heaven adore. God said, "The man has become as one of us," Gen. 3:22—but now we may say, God himself is become as one of us! There was nothing within the sphere of natural causes to produce it. The incarnation of Christ is a golden chain made up of several links of miracles. For instance, that the Creator of heaven should become a creature; that eternity should be born; that he whom the heaven of heavens cannot contain, should be enclosed in the womb; that he who thunders in the clouds, should cry in the cradle; that he who rules the stars, should suck the breasts; that he who upholds all things by the word of his power, should himself be upheld; that a virgin should conceive; that Christ should be made of a woman, and of that woman which himself made; that the creature should give a being to the Creator; that the star should give light to the sun; that the branch should bear the vine; that the mother should be younger than the child she bore; and the child in the womb bigger than the mother; that he who is a Spirit, should be made flesh; that Christ should be without father, and without mother—yet have both; without mother in the God-head, without father in the manhood; that Christ being incarnate, should have two natures, (the divine and human), and yet but one person; that the divine nature should not be infused into the human, nor the human mixed with the divine—yet assumed into the person of the Son of God; the human nature not God—yet one with God. Here is, I say, a chain of miracles.

I acknowledge the mercy of the incarnation was great, we having now both affinity and consanguinity with Jesus Christ: Christ's incarnation is the saint's inauguration.

The love of Christ in the incarnation was great; for herein he did set a pattern without a parallel. In clothing himself with our flesh, which is but walking ashes, he has sewed, as it were, sackcloth to cloth of gold—the humanity to the Deity. But though the incarnation is so rich a blessing—yet it is hard to say which is the greater, the mercy or the mystery. It is a sacred depth—how does it transcend reason, and even puzzle faith! We know but in part, we see this only in a glass darkly—but in heaven our knowledge shall be cleared up, we shall fully understand this divine riddle!

3. The mystery of SCRIPTURE. The hard knots of scripture shall be untied, and dark prophecies fulfilled. There is a sacred depth in scripture which we must adore: some places of scripture are hard in the sense, others dark in the phrase, and cannot well be translated in regard of ambiguity; one Hebrew word having such various, and sometimes contrary significations, that it is very difficult to know which is the genuine sense. As it is with a traveler who is not skilled in his way, when he comes to a turning where the way parts, he is at a standstill, and knows not which of the ways to take; such difficulties and labyrinths are there in scripture. It is true, all things purely necessary to salvation, are clear in the word of God; but there are some sacred depths that we cannot fathom, and this may make us long after heaven, when our light shall be clear.

Just so for prophecies, some are very abstruse and profound; divines may shoot their arrows—but it is hard to say how near they may come to the mark: it is dubious whether in such a particular age and century of the church, such a prophecy was fulfilled. The Jews have a saying when they meet with a hard scripture they don't understand, "Elijah will come and interpret these things to us." We do not expect Elijah; but when we are in heaven, we shall understand prophecies; our knowledge shall be clear.

4. The great mystery of PROVIDENCE shall be cleared up. Providence is the queen of the world; it is the hand which turns all the wheels in the universe! Chrysostom calls it "the pilot which steers the ship of the creation." Providences are often dark; God sometimes writes in short-hand. The characters of providence are so various and strange, and our eyes are so dim, that we know not what to make of providence. Hence we are ready to censure that which we do not understand. We think that things are very eccentric and disorderly; God's providence is some times secret—but always wise. The dispensations of providence are often sad, "Judgment beginning at the house of God," and the "just man perishing in his righteousness," Eccles. 7:15; that is, while he is pursuing a righteous cause. Though his way be pious, it is not always prosperous. On the other side, "those who do evil get rich, and those who dare God to punish them go free of harm," Mal. 3:15.

Though now our candle is in a dark lantern, and the people of God cannot tell what God is a doing—yet when they are in heaven they shall see the reason of these transactions: they shall see that every providence served for the fulfilling of God's promise, namely, "That all things shall work together for good," Romans 8:28. In a watch the wheels seem to move contrary one to another—but all carry on the motion of the watch, all serve to make the watch work properly. Just so, the wheels of providence seem to move contrary—but all shall carry on the good of the elect; all the lines shall meet at last in the center of the promise. In heaven, as we shall see mercy and justice, so we shall see promises and providences kissing each other. Our light shall be clear.

When a man is at the bottom of a hill, he cannot see very far; but when he is on the top, he may see many miles distant. Here on earth, the saints of God are in the valley of tears, they are at the bottom of the hill, and cannot tell what God is a doing. But when they come to heaven, and shall be on the top of the mount, they shall see all the glorious transactions of God's providence; never a providence but they shall see either a wonder or a mercy enrapt up in it. A painter first makes a crude draught in the picture—here an eye, there a hand; but when he has painted it out in all its parts and lineaments, and laid them in their colors—it is beautiful to behold. We who live in this age of the church, see but a crude draught, as it were some dark pieces of God's providence represented; and it is impossible that we should be able to correctly judge of God's work, by pieces. But when we come to heaven, and see the full body and portraiture of God's providence drawn out in its lively colors, it will be a most glorious sight to behold! Providence shall be unriddled!

5. The mystery of HEARTS. We shall see a heart-anatomy. "For God will bring every act to judgment, including every hidden thing, whether good or evil." Ecclesiastes 12:14. We shall see the designs and cabinet-counsels of men's hearts revealed; then the hypocrite's mask shall fall off. Oh the black conclave that is in the heart of man! The heart is deep: it may be compared to a river which has fair streams running on the top—but when this river comes to be drained, there lies abundance of vermin at the bottom. Thus it is with man's heart, there are fair streams running on the top—a civil life, a religious profession; but at the day of judgment, when God shall drain this river, and unveil hearts; then all the vermin of ambition, lust, and covetousness shall appear—all shall come out! Then we shall see whether Jehu's design was zeal for God, or the kingdom. We shall see clearly whether Jezebel had more mind to keep a fast, or to get Naboth's vineyard. Then we shall see whether Herod had more mind to worship Christ, or to worry him. All the secrets of men's hearts shall be laid open! Methinks it would be worth dying to see this sight. We shall then see who is the Achan, who is the Judas. The women's paint falls off from their faces when they come near the fire. Just so, before the scorching heat of God's justice, the hypocrite's paint will drop off, and the hidden motives of his heart will be visible! These mysteries will God reveal to us—our knowledge shall be clear.

Chapter 11. The Sixth Royal Privilege—our LOVE shall be perfect. Love is the jewel with which Christ's bride is adorned. In one sense, love is more excellent than faith; for love never ceases, 1 Cor. 13:8. The spouse shall put off her jewel of faith, when she goes to heaven—but she shall never put off her jewel of love. Her love shall be perfect.

1. Our love to GOD shall be perfect. The saint's love shall be joined with reverence; for a filial disposition shall remain—but there shall be no servile fear in heaven. Horror and trembling is proper to the damned in hell; though in heaven there shall be a reverencing fear—yet a rejoicing fear: we shall see that in God which will work such a delight that we cannot but love him! This love to God shall be,

1. A FERVENT love. Our love to God in this life, is rather a faint desire—but in heaven the smoke of desire shall be blown up into a flame of love. We shall love God with an intenseness of love, and thus the saints shall be like the seraphim who are so called, from their burning. Here on earth, our love is lukewarm, and sometimes frozen: a child of God weeps that he can love God no more. But there is a time shortly coming, when our love to God shall be fervent, it shall burn as hot as it can! The damned shall be in a flame of fire, the elect in a flame of love!

2. A FIXED love. Alas, how soon is our love taken off from God! Other objects presenting themselves, steal away our love. "Your goodness is like a morning cloud, and as the early dew it goes away": in the morning you shall see the grass covered with drops of dew, as so many pearls—but before noon all is vanished; so it is with our love to God. Perhaps at a sermon, when our affections are stirred, the heart melts in love; and at a sacrament, when we see Christ's blood, as it were, trickling down upon the cross, some love-drops fall from our heart; but within a few days all is vanished, and we have lost our first love: this is matter of humiliation while we live. But O you saints, comfort yourselves, in heaven your love shall be fixed, as well as fervent; it shall never more be taken off from God! Such beauty and excellency shall shine in God, that as a divine magnet, it will be always drawing your eyes and heart after him.

2. Our love to the SAINTS shall be perfect. Love is a sweet harmony, a tuning and chiming together of affections.

1. It is our duty to love the saints—though they are of bad dispositions; sometimes their nature is so abrasive and unpolished, that grace does not cast forth such a luster. It is like a gold ring on a leprous hand, or a diamond set in iron. Yet if there is anything of Christ—it is our duty to love it.

2. It is our duty to love the saints—though they in some things differ from us. Yet if we see Christ's image or portraiture drawn upon their hearts, we are to separate the precious from the vile. But alas, how defective is this grace! how little love is there among God's people! Herod and Pilate can agree: wicked men unite when saints divide. Contentions were never more hot, love never more cold. Many there are whose music consists all in discord; they pretend to love truth—but hate peace. Divisions are Satan's powder-plot to blow up religion.

It would not be strange to hear the harlot say, "Let the child be divided;" but to hear the mother say so, this is sad! If pope, cardinal, Jesuit, all conspire against the church of God, it would not be strange; but for one saint to persecute another—this is strange! For a wolf to worry a lamb is usual—but for a lamb to worry a lamb is unnatural. For Christ's lily to be among the thorns, is ordinary; but for this lily to become a thorn, to tear and fetch blood—this is strange! How will Christ take this at our hands! Would he not have his coat rent, and will he have his body rent! O that I could speak here weeping!

Well, this will be a bright foil to set off heaven the more—there is a time shortly coming when our love shall be perfect, there shall be no difference of judgment in heaven; there the saints shall be all of one mind. Though we fall out along the way—we shall all agree in the journey's end. The cherubim, representing the angels, are set out "with their faces looking one upon another"; in this life Christians turn their backs one upon another—but in heaven they shall be like the cherubim with their faces looking one upon another.

It is observed that the olive tree and the myrtle tree have a wonderful sympathy, and if they grow near together, will mutually embrace, and twist about each others roots and branches. Christians in this life are like tearing brambles—but in heaven they shall be like the olive and myrtle—and sweetly embrace one another! When once the blessed harp of Christ's voice has sounded in the ears of the saints, the evil spirit shall be quite driven away! When our strings shall be wound up to the highest pitch of glory, you shall never more hear discord in the saints' music! In heaven there shall be a perfect harmony!

Chapter 12. The Seventh Royal Privilege—the resurrection of our bodies. Trajan's ashes after death were brought to Rome and honored, being set upon the top of a famous pillar. So the ashes of the saints at the resurrection shall be honored, and shine as silver dust! This is an article of our faith. Now for the illustration of this, there are three things considerable: 1. That there is such a thing as the resurrection. 2. That this is not yet past. 3. That the same body that dies, shall rise again.

1. I shall prove the proposition that there is a resurrection of the body. There are some of the Sadducees of opinion that there is no resurrection; then "let us eat and drink, for tomorrow we die," 1 Cor. 15:32. To what purpose are all our prayers and tears? and indeed it were well for them who are in their lifetime as brute beasts, if it might be with them as beasts after death. But there is a resurrection of the body, as well as an ascension of the soul; which I shall prove by two arguments.

1. Because Christ is risen, therefore we must rise. The head being raised, the rest of the body shall not always lie in the grave, for then it would be a head without a body. His rising is a pledge of our resurrection, 1 Thess. 4:14.

2. In regard of justice and equity. The bodies of the wicked have been weapons of unrighteousness, and have joined with the soul in sin! Their eyes have been a casement to let in vanity! Their hands have been full of bribes! Their feet have been swift to shed blood! Therefore justice and equity require that they should rise again, and their bodies be punished with their souls!

Again, the bodies of the saints have been members of holiness! Their eyes have dropped down tears for sin! Their hands have relieved the poor! Their tongues have been trumpets of God's praise. Therefore justice and equity require that they should rise again, that their bodies as well as their souls may be crowned!

There must be a resurrection, else how should there be a remuneration? We are more sure to rise out of our graves—than out of our beds! The bodies of the wicked are locked up in the grave as in a prison, that they may not infest the church of God; and at the day of judgment they shall be brought out of the prison to trial. And the bodies of the saints are laid in the grave as in a bed of perfume, where they mellow and ripen until the resurrection. Noah's olive tree springing after the flood, the blossoming of Aaron's dry rod, the flesh and sinews coming to Ezekiel's dry bones—what were these, but lively emblems of the resurrection!

2. That this resurrection is not yet past. Some hold that it is past, and make the resurrection to be nothing else but regeneration, which is called a rising from sin, and a "being risen with Christ"; and do affirm, that there is no other resurrection but this, and that only the soul is with God in happiness, not the body. Of this opinion were Hymeneus and Philetus, 2 Tim. 2:18. But the rising from sin is called the first resurrection, Rev. 1:6, which implies that there is a second resurrection; and that second I shall prove out of Dan. 12:2. "And many of those who sleep in the dust of the earth, shall awake." He does not say they are already awake—but they shall awake. And John 5:28, "The hour is coming, in which all that are in the graves shall hear his voice, and shall come forth; those who have done good, unto the resurrection of life; and those who have done evil, unto the resurrection of damnation." Observe, Christ does not say, they have come forth of the grave already—but they shall come forth.

Here a question may be moved, Whether the bodies of some of the saints are not in heaven already? then it will seem that their resurrection is not yet to come; as we read that Elijah was taken up to heaven in a fiery chariot; and Enoch, Heb. 11:5, "was translated, that he might not see death."

Answer. I know the question is controverted among divines. Should it be granted that they are bodily in heaven, by an extraordinary writ, or dispensation from God—this does not at all disprove a general resurrection to come. But there are some reasons do incline me to think that Enoch and Elijah are not yet bodily in heaven, nor shall be until the resurrection of all flesh, when the rest of the elect, like a precious crop, being fully ripe, shall be translated into glory. The first is Heb. 11:13, where it is said, "these all died in faith," where Enoch was included: now why we should restrain this word, these, only to Abel, Noah, Abraham, and not also to Enoch, I see no rational ground.

Question. But is it not said, he was translated, "that he might not see death"; how can these two stand together, that Enoch died—yet he did not see death?

Answer. These words, that he might not see death, I conceive (with some other divines) the meaning is, that he might not see it in that painful and horrid manner as others: his soul had an easy and joyful passage out of his body; he died not after the common manner of men. Seeing and feeling are often in scripture—the one is put for the other.

2. My second argument is, 1 John 3:2: "We know when he shall appear, we shall be like him." We read in scripture but of two appearings of Christ, his appearing in the flesh, and his appearing at the day of judgment. Now his appearing in this text, must needs be meant of his last appearing: and what then? "We shall be like him," that is, in our bodies, Phil. 3:21. The spirits of just men being already made perfect, Heb. 12:23, whence I infer, Enoch is not yet ascended bodily into heaven, because none of the bodies of the saints shall be fully made like Christ until his second appearing.

3. Besides this, may be added the judgment of many of the Fathers, who were pious and learned. It is not probable that Enoch and Elijah should be taken up in their bodies into heaven, says Peter Martyr; and he urges that saying of our Lord, "No man has ascended into heaven"; (that is, physically) "but the Son of man that descended from heaven." Of this opinion also is the learned Doctor Fulk, who in his marginal notes upon the 11th to the Hebrews, has this descant: "It appears not," says he, "that Enoch now lives in the body, no more than Moses; but that he was translated by God out of the world, and died not after the common manner of men." And concerning Elijah, the same author has this passage: "It is evident that he was taken up alive; but not that he continues alive." And again, "Because we read expressly, that he was taken up into heaven, 2 Kings 2:1, it is certain" (says he) "that his body was not carried into heaven." Christ being the first that in perfect humanity ascended there, 1 Cor. 15:20, "Christ has become the first fruits of those who sleep." He is called the first fruits, not only because he was the most excellent, and sanctified the rest—but because he was the first cluster which was gathered; the first that went up in a physical manner into the place of the blessed: hence we see that the resurrection is yet to come.

3. At the resurrection every soul shall have its own body. The same body that dies, shall arise. Some hold that the soul shall be clothed with a new body—but then it were improper to call it a resurrection of the body, it should be rather a creation. It was a custom in the African churches to say, I believe the resurrection of this body. I confess, the doctrine of the resurrection is such, that it is too deep for reason to wade: you must let faith swim. For instance, suppose a man dying is cast into the sea, several fish come and devour him, the substance of his body goes into these fishes, afterwards, these fish are taken and eaten, and the substance of these fishes go into several men. Now how this body, thus devoured, and as it were, crumbled into a thousand fractions, should be raised the same individual body, is infinitely above reason to imagine; we have scarcely faith enough to believe it.

Question. How can this be?

Answer. To such I say as our blessed Savior, Matt. 22:19, "You are in error—not knowing the scriptures, nor the power of God."

1. You are in error—not knowing the scriptures. The scripture tells us expressly that the same body that dies shall rise again; Job 29:26, "In my flesh shall I see God," not in another flesh. And verse 27, "My eyes shall behold him," not other eyes. So 1 Cor. 15:53, "This mortal shall put on immortality," not another mortal—but this mortal, and, 2 Cor. 5:10, "For we must all appear before the judgment seat of Christ, that each one may receive what is due him for the things done while in the body, whether good or bad." Not in another body. Death in scripture is called a sleep. It is far easier with God to raise the body, than it is for us to awaken a man when he is asleep!

2. You are in error—not knowing the power of God. That God, who created all things out of nothing—can he not reduce many things to one thing? When the body is gone into a thousand substances, cannot he make a compilation, and bring that body together again? The chemist can, out of several metals mingled together—as gold, silver, and tin—extract the one from the other, the silver from the gold, the tin from the silver, and can reduce every metal to its own kind? And shall we not much more believe that when our bodies are mingled and confounded with other substances, the wise God is able to make a divine extraction, and reinvest every soul with its own body!

Use 1. This is comfort to a child of God. As Christ said to Martha, John 11:23, "Your brother shall rise again," so I say to you, your body shall rise again. The body is sensible of joy as well as the soul; and indeed, we shall not be perfect in glory until our bodies are reunited to our souls. Therefore in scripture, the doctrine of the resurrection is made matter of joy and triumph! Isaiah 26:19, "Yet we have this assurance: Those who belong to God will live; their bodies will rise again! Those who sleep in the earth will rise up and sing for joy!" Death is as it were the fall of the leaf—but our bodies shall flourish as a herb, in the spring of the resurrection. That body which is mouldered to dust shall revive.

Sometimes the saints sow the land with their bodies, Psalm 142:7, and water it with their blood, Psalm 79:3. But these bodies, whether imprisoned, beheaded, sawn asunder—shall arise and sit down with Christ upon the throne! O consider what joy there will be at the reuniting of the body and soul at the resurrection! As there will be a sad meeting of the body and soul of the wicked, they shall be joined together as briars, to scratch and tear one another; so, what unspeakable joy will there be at the meeting together of the soul and body of the saints—how will they greet one another (they two being the nearest acquaintance that ever were). What a welcome will the soul give to the body! "O blessed body, you allowed yourself to be martyred, and crucified, you were kept under control by watchings, fastings, etc. When I prayed, you attended my prayers with hands lifted up, and knees bowed down. You were willing to suffer with me, and now you shall reign with me! Cheer up, my dear friend; you were sown as seed in the dust of the earth with ignominy—but now are raised a spiritual body. O my dear body, I will enter into you again as a heavenly sparkle, and you shall clothe me again as a glorious vestment!"

Use. 2. It shows the great love and respect God bears to the weakest believer; God will not glorify the bodies of his dearest and most eminent saints, not the patriarchs or prophets, not the body of Moses or Elijah, until you rise out of your grave. God is like a master of a feast that stays until all his guests are come. Abraham, the father of the faithful, must not sit down in heaven until all his children are born, and the body of every saint perfectly mellow and ripe for the resurrection.

3. If the bodies of the saints must arise—then consecrate your bodies to the service of God! These bodies must be made one with Christ's body. The Apostle makes this use of the doctrine of the resurrection, 1 Cor. 6:14, "And God will raise our bodies from the dead by his marvelous power, just as he raised our Lord from the dead." There is the doctrine. "Don't you realize that your bodies are actually parts of Christ? Should a man take his body, which belongs to Christ, and join it to a prostitute? Never!" Verse 15; There is the use. It is enough for wicked men to adulterate and defile their bodies. The drunkard makes his body a tunnel for the wine and liquor to run through. The epicure makes his body a living tomb to bury the good creatures of God. The adulterer makes his body a slave to his lust. The body is called a vessel in scripture; these vessels will be found musty at the resurrection, fit only to hold that wine which you read of, Psalm 75:8, "In the hand of the Lord there is a cup, and the wine is red"; this is the wine of God's wrath. It is enough for those bodies to be defiled, which shall be joined to the devil! But you who are believers, that expect your bodies shall be joined with Christ's body, oh cleanse these vessels! Take heed of putting your bodies to any impure services. Present your bodies a living sacrifice, Romans 12:1. Have a care to guard all the passages which sin might come in at. Sometimes the devil comes in at the eye; therefore Job made a covenant with his eyes. Sometimes sin goes out at the tongue; therefore David set a watch before his lips. Surely those who have their hearts sprinkled from an evil conscience, that is, the guilt of known sin, will have a care to have their bodies washed with clean water.

Chapter 13. The eighth Royal Privilege—The bodies of the saints shall be enameled with glory! "So will it be with the resurrection of the dead. The body that is sown is perishable, it is raised imperishable; it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body! For our perishable earthly bodies must be transformed into heavenly bodies that will never die!" 1 Corinthians 15:42-44, 53. In this life the body is infirm, physicians have much work to repair it and keep it going! It is like a house out of repair—every storm of sickness it rains through. How does a holy soul often lodge in a sickly or deformed body! The body is like a piece of rotten wood, diseases like worms, breed there. Fevers, aches, etc. But this body shall be made glorious at the resurrection; it shall neither have diseases nor defects! Leah shall no more complain of her bleary eyes, nor Barzillai of his lameness. There are five properties of our glorified bodies.

1. They shall be AGILE and nimble. The bodies of the saints on earth are heavy and weary in their motion—but in heaven there shall be no gravity hindering; but our bodies being refined, shall be swift and facile in their motion, and made fit to ascend, as the body of Elijah. This is the apostle's meaning when he calls it a spiritual body; that is not only a body made fit to serve God without weariness—but a body that can move swiftly from one place to another. In this life the body is a great hindrance to the soul in its operation: "The spirit is willing—but the flesh is weak." When the soul would fly up to Christ, the body as a leaden lump keeps it down. Here on earth, the body is a clog; in heaven it shall be a wing. The bodies of the saints shall be agile and lively, they shall be made fully subject to the soul, and will in no way, impede or hinder the soul in its progress.

2. The bodies of the saints shall be transparent, full of clarity and BRIGHTNESS. They shall be as Christ's body when it was transfigured, Matt. 17:2. Our bodies shall have a divine luster put upon them! Here on earth, they are as iron when it is rusty; there they shall be as iron when it is filed and made bright, as the sun in its splendor; nay, "seven times brighter!" says Chrysostom. Here on earth, our bodies are as the gold in the ore—drossy and impure. In heaven they shall be as gold when it spangles and glitters! So clear shall they be, that the soul may venture out at every part, and sparkle through the body as the wine through the glass.

3. They shall be BEAUTIFUL. Beauty consists in two things.

1. Symmetry and proportion, when all the parts are drawn out in their perfect lineaments.

2. Complexion, when there is a mixture and variety in the colors. Thus the bodies of the saints shall have a transcendency of beauty upon them. Here on earth, the body is called a vile body. It is vile in its origin—it is made of the dust of the earth. The earth is the most ignoble element. The body is also vile in the use that it is put to; the soul often uses the body as a weapon to fight against God. But this vile body shall be ennobled and beautified with glory; it shall be made like Christ's body!

How beautiful was Christ's body upon earth! In it there was the rose and the lily; it was a mirror of beauty! For all deformities of body issue immediately from sin—but Christ being conceived by the Holy Spirit, and so without sin, he must needs have a beautiful body, and in this sense he was fairer than the children of men, Psalm 45:2. There was graceful majesty in his looks. Christ's body, as some writers aver, was so fair by reason of the beauty and grace which shined in it, that no artist could ever draw it exactly. And if it was so glorious a body on earth, how great is the luster of it now in heaven! That light which shone upon Paul, "surpassing the glory of the sun," was no other than the beauty of Christ's body in heaven. O then what beauty and resplendency will be put upon the bodies of the saints! they shall be made "like Christ's glorious body."

4. The bodies of the saints shall be IMPECCABLE. Not but that the body when it is glorified, shall have such a passion as is delightful, (for the body is capable of joy) but it will have no passion which is hurtful; it shall not be capable of any noxious impression; in particular,

1. The bodies of the saints shall be free from the NECESSITIES of nature, such as hunger and thirst. Here on earth, we are pinched with hunger: "David waxed faint," 2 Sam. 21:15. Here on earth, we need continual supplies for nature. Christ "took compassion on the multitude," and wrought a miracle, lest they should "faint by the way," Matt. 15:32. Nature must have its supplies; these are as necessary to maintain life, as the oil is to maintain the lamp. But in heaven we shall hunger no more, Rev. 7:16. Hunger implies a need and lack, which cannot be in heaven; there we need not pray, "Give us our daily bread."

Question. But does not Christ say, "I will not drink this day of the fruit of the vine, until that day when I drink it new with you in my Father's kingdom"; which implies there will be eating and drinking in heaven, and by consequence hunger?

Answer. We must not understand the words literally; our Savior only alludes to the metaphor of the vine. It is as if Christ had said, as drinking the fruit of the vine now with you, is an action of familiarity and pleasantness; so when you shall be with me in the kingdom of heaven, you shall be filled with such joy and delight, as if all the time were a time of feasting and banqueting.

2. Glorified bodies shall be free from the INFIRMITIES of nature, such as cold and heat. Heaven is a temperate zone: there is no nipping frost or scorching heat, nothing will be there in extremity—but joy.

3. The bodies of the saints shall be free from the BURDENS of nature, such as labor and sweating. There will be no more ploughing or sowing—what is the need of that—when the saints shall receive the full crop of joy! When the farmer works in the field, he needs his rake, his spade, etc. But let this same farmer be advanced to the throne, and now he has no more use for the spade—he is freed from all those labors! So though now we must "eat our bread with the sweat of our brows," yet when we are in heaven, and shall be advanced to the throne—there will be no more need of our working tools! Labor shall cease! Our sweat as well as our tears shall be dried up!

4. The bodies of the saints shall be free from the INJURIES of nature, such as sufferings. We run the race of our life on the track of misery! We go from one suffering to another. We never finish our troubles—but merely change them! "Man is born to trouble," he is the natural heir to it. Where the body is, there will afflictions like vultures be gathered together. Job was smitten with boils, and Paul did bear in his body the marks of the Lord Jesus. Afflictions, like hard frosts, nip the tender buds of our comfort; but before long the saints shall be impeccable, they shall have a protection from injuries granted them.

5. The bodies of the saints shall be IMMORTAL. Here on earth, our bodies are always dying. It is improper to ask, "When shall we die?" We should rather ask, "When shall we be finished dying?" First, the infancy dies, then the childhood, then the youth, then the old age—and then we are finished dying! It is not only the running out of the last sand in the glass which spends it—but all the sands which run out before. Death is a worm that is ever feeding at the root of our gourds! But in heaven "our mortal shall put on immortality." As it was with Adam in innocency, if he had not sinned, such was the excellent temperature and harmony in all the qualities of his body, that it is probable he would have never died—but had been translated from paradise to heaven! Indeed, Belarmine says that Adam would have died, though he had not sinned. But I know no ground for that assertion, for sin is made the formal cause of death!

However there is no such thing disputable in heaven, as the bodies there are immortal. Luke 20:36, "Neither can they die any more": heaven is a healthful place, there is no sickness or dying; we shall never more hear a death-bell ring! As our souls shall be eternal, so our bodies immortal. If God made manna (which is in itself corruptible) to last many years in the golden pot, much more is he able by a divine power, so to fashion the bodies of the saints, that they shall be preserved to eternity. God "will wipe every tear from their eyes. There will be no more death or mourning or crying or pain." Revelation 21:4.

Chapter 14. The Ninth Royal Privilege is—that we shall be as the angels in heaven! Matthew 22:30, "The will be like the angels in heaven." Christ does not say, we shall be angels—but like the angels.

Question. How is that?

Answer. Two ways.

1. In regard of our manner of WORSHIP. The angels fulfill the will of God, 1. Readily. 2. Perfectly.

1. The angels fulfill the will of God READILY. When God sends the angels upon a commission, they do not hesitate or dispute the case with God—but immediately obey. The cherubim are pictured with wings displayed—to show how ready they are in their obedience, it is as if they had wings, Dan. 9:21. As soon as God speaks the word, the angels are eager to obey. When we get to heaven—we shall be as the angels!

This is a singular comfort to a weak Christian! Alas, we are not as the angels in this life! When God commands us to service, or to mourn for sin, or to take up the cross—O what a dispute is there! how long is it sometimes before we can get permission from our stubborn hearts to go to prayer! Jesus Christ went more willingly to suffer, than we do often to pray! How badly do we perform our duties! God had as good almost be without it! O but (if this is our grief) be of good comfort—in heaven we shall serve God swiftly—we shall be winged in our obedience, even as the angels!

2. The angels fulfill the will of God PERFECTLY. They fulfill God's whole will; they leave nothing undone! When God commands them upon duty, they can shoot to a hair's breadth. Alas, our services—how lame and bedridden are they! We do things by halves. We pray as if we prayed not; we weep for sin as if we wept not; how many blemishes are there in our holy things! as the moon when it shines brightest, has a dark spot in it. How many grains would we lack, if Christ did not put his merits into the scales! Our duties, like good wine, do smell of a bad cask. The angel pouring sweet fragrances into the prayers of the saints, Rev. 8:3, shows that in themselves they yield no sweet savor, unless perfumed with Christ's incense. But in heaven we shall be even as the angels—we shall serve God perfectly! How should we long for that time!

2. We shall be as the angels in regard of DIGNITY. There is no question—but in regard of our marriage-union with Christ, we shall be above the angels. But behold our human nature, simply and entirely considered, shall be parallel with the angelic nature. Luke 20:36, "they shall be equal to the angels." I shall show the dignity of the angelic nature, and the analogies between the saints glorified, and the angels. The dignity of the angels appears,

1. The dignity of the angels appears in their SAGACITY. The angels (who are God's courtiers) are wise, intelligent creatures. Tyre in regard of wisdom is styled a cherubim, or angel, Ezek. 28:3, 4, 16. The angels have a most critical exquisite judgment, they are discerning spirits. Thus the saints shall be as the angels—for wisdom and sagacity. Christ the wisdom of God is their oracle.

2. The dignity of angels appears in their MAJESTY. An angel is a beautiful glorious creature. They saw Stephen's face "as it had been the face of an angel," Acts 6:15. The angels are compared to lightning, in regard of their sparkling luster, Matt. 28:3. Such beams of majesty fall from the angels, that we are not able to bear a sight of them. John the apostle was so amazed at the sight of an angel, that he fell at his feet to worship him, Rev. 19:10. Thus shall we be as the angels—for splendor and majesty. "Then shall the righteous shine forth as the sun in the kingdom of their Father," Matt. 13:43, not that the saints shall not surpass the sun in brightness, says Chrysostom; but the sun being the most noble and excellent creature, therefore our Savior takes a resemblance thence, to express the saints' glory. They shall not only be of a sun-like brightness—but angel-like brightness! The beams of Christ's glory will be transparent in them.

3. The dignity of angels is seen in their POWER. Angels "excel in strength," Psalm 103:20. We read of one angel which destroyed an army of a hundred and eighty-five thousand at one blow! An angel would be able to merely look us dead! Thus shall we be as the angels. Here on earth, we have our fainting fits, we wrestle continually with infirmities; but in heaven the weak reed shall be turned into a cedar! We shall put on strength, and be as the angels of God.

4. The dignity and nobility of angels consists in their PURITY. Take away holiness from an angel, and he is no more an angel—but a devil. Those blessed spirits are sinless, spotless creatures; no unholy thought enters into their mind. They are virgin spirits; therefore they are said to be "clothed in pure white linen," Rev. 15:6. And they are represented by the cherubim overshadowing the mercy-seat, which were made "all of fine gold," to denote the purity of their essence. In this sense we shall be as the angels—of a refined, pure, sublime nature. Therefore the saints are said to have "washed their robes, and made them white in the blood of the Lamb," Rev. 7:14. Christ's blood washes white! We read of "the spirits of just men made perfect."

5. The dignity of angels appears in their IMMUNITY. The angels are privileged by their immunities—and thus shall we be as the angels. There is a two-fold immunity.

1. We shall be immune from the DIFFICULTIES of piety. Duties are irksome to the flesh. But in heaven, we shall be as the angels; no more praying or fasting, no more repenting or mortification. When we are above sin—then we shall be above ordinances! I do not say we shall be free from serving God—but we shall be freed from all that is tedious and unpleasant! The angels serve God—but it is with cheerfulness. It is their heaven to serve God—when they are singing hallelujahs they are ravished with holy delight! Though being spirits, they need no food—yet it is their food and drink to be doing the will of God: "the joy of the Lord is their strength." Thus the saints shall be as the angels, "they shall rest from their labors," Rev. 14:13. They shall not rest from serving God—but from their labor in serving him. Their service shall be sweetened with so much pleasure and delight, that it shall not be a task—but a recreation! What joy will it be to sing in the heavenly choir! The angels begin the music—and the saints join in the concert!

2. We shall be immune from TEMPTATION. The angels, those blessed spirits, have no temptations to sin—thus shall we be as the angels. It is sad to have atheistical, blasphemous thoughts forced upon us. It is sad always to lie under the Devil's spout, to have temptations dropping upon us! And though we do not yield to the enemy—yet to have the garrison continually assaulted, is a great grief to a child of God! But this is a believer's privilege—he shall be shortly as the angels—not subject to temptation. The Devil is cast out of paradise! The old serpent shall never sneak into the New Jerusalem. Heaven is pictured out by an exceeding high mountain, Rev. 21:10. This heavenly mount is so high, that Satan's fiery darts cannot shoot up to it—it is above the reach of his arrow!

6. The dignity of angels consist in their IMPECCABILITY. The blessed angels are not only without sin—but they are in an impossibility of sinning. The angels have a clear sight of God! They are, by the sweet influence of that vision, so enamored with the beauty and love of God, that they have not the least motion or will to sin. "They are confirmed by the power of God," says Augustine, "that they cannot sin!" The angels are immoveable in holiness.

Indeed Origen affirms that there is a possibility of sinning even in the angels; but this opinion is, 1. Contrary to the current of the fathers—that the angels are of that invincible sanctity, that they cannot be drawn by any violence to sin. 2. That it should be possible for the angels to be stained with the least tincture of sin—is repugnant to scripture; for if the angels may sin, then they may fall—but they cannot fall. The minor proposition is clear: elected angels cannot fall—but the angels are elected; the apostle proves the election of angels. 1 Tim. 5:21, "I charge you before God and the elect angels."

The angels are called stars, Job. 38:7. These angelical stars are so fixed in their orb of sanctity, that they cannot have the least erring, or retrograde motion to sin. Does not all this set forth the privilege and comfort of believers? They shall be in this sense as the angels—in an impossibility of sinning! Here on earth, it is impossible that we should not sin; in heaven it is impossible that we should sin! There we shall not only be exempted from the act of sinning—but from the capacity of sinning—for we shall be as the angels of God! What a blessed privilege is this! We who are now accounted as the off-scouring of men—shall be as the angels!

Oh how may this excite the most profane people to the study of piety! Fly from sin! Sin will not make you angels—but devils! "Follow after holiness!" The huntsmen pursues the deer with earnestness. Pursue holiness as the huntsman pursues his game! Here is reason enough— you shall not only be with the angels—but you shall be like the angels! If while you live, you live as saints—when you die, you shall be as angels!

Chapter 15. The Tenth Royal Privilege is—the vindication of our REPUTATIONS. Fulgentius calls a good name the godly man's heir, because it lives when he is dead. A good reputation is the best temporal blessing—yet all do not wear this garland. Those who have a good conscience, have not always a good name. The old serpent spits his venom at the godly—through the mouths of wicked men! If Satan cannot strike his fiery dart into our conscience—he will put a dead fly into our reputation.

The people of God are represented to the world, in a very bad light. How strangely does a saint look—when he is put in the Devil's dress! Some primitive Christians that were clothed with bear's skins, and painted with red devils. Job was represented to the world as a hypocrite—and by his friends too—which was very painful to him. Paul was called a seditious man. He suffered (in the opinion of some) as an evildoer, 2 Tim. 2:9. "Wherein I suffer trouble as an evildoer, even unto bonds." He did not only bear Christ's mark in his body—but in his name. Our blessed Savior was called a glutton and a drunkard, and a deceiver of the people. It has always been the manner of the wicked world—to paint God's children in very strange colors.

It is a great sin to defame a saint, it is murder; better take away his life than his name! It is a sin which we can never make him reparation for; a flaw in a man's credit being like a blot in white paper, which will never come out. The defaming of a saint is no less than the defaming of God himself! The saints have God's picture drawn in their hearts: a man cannot abuse the picture of Caesar, without some reflection upon Caesar's person. Well, either God will clear his peoples' innocency here, which he has promised, Psalm 37:6, "And he shall bring forth your righteousness as the light." Your good name may be in a cloud—but it shall not set in a cloud; or else God will clear his peoples' innocency at the day of judgment.

In this life the godly are called the troublers of Israel, seditious, rebellious and what not! but a day is shortly coming, when God himself will proclaim their innocency. Believe it, as God will make inquisition for blood, so also for names! The name of a saint is precious in God's esteem—it is like a statue of gold which the polluted breath of men cannot stain. And though the wicked may throw dust upon it—yet as God will wipe away all tears from the eyes of his people—so he will wipe off the dust from their name! The time is shortly coming when God will say to us, as once to Joshua, "I have rolled away the reproach of Egypt from off you." Even as it was with Christ, the Jews rolled a great stone upon him, and as they thought, it was impossible he should rise again; but an angel came and rolled away the stone, and he arose in a glorious triumphant manner. So it shall be with the godly, their good names or titles are buried, a stone of calumny and reproach is rolled upon them; but at the day of judgment, not an angel—but God himself will roll away the stone, and they shall come forth from among the pots, where they have been blackened and sullied, "as the wings of a dove covered with silver, and her feathers with yellow gold." O what a blessed day will that be, when God himself shall be the saints' vindicator.

Chapter 16. The Eleventh Royal Privilege is—the sentence of ABSOLUTION. Here take notice of two things.

1. The process in law. "And I saw the dead, great and small, standing before the throne, and books were opened. Another book was opened, which is the book of life. The dead were judged according to what they had done as recorded in the books." Revelation 20:12. This is a metaphor taken from the manner of our courts of judicature, where there is the whole process, every circumstance considered, and the witnesses examined. So here—the books are opened, the book of God's accounting, and the book of conscience! Now observe, "another book was opened, which is the book of life"; that is, the book of God's decree, the book of free grace, the book which has the saints' names written in it, and their pardon! The elect shall be judged out of this book! Surely the sentence cannot be dismal, when our husband is judge—and will judge us by the book of life!

2. The sentence itself. Matt. 25:34, "Come you who are blessed by my Father!"

1. This implies the saints' ACQUITTANCE. The curse is taken off; they have their discharge in the court of justice, and shall have the broad seal of heaven, Father, Son, and Holy Spirit—all setting their hands to the pardon, and this Christ shall proclaim.

2. This implies the saints' INSTALLMENT. "Come you who are blessed." As if Christ should say, "You are the heirs to the crown of heaven! Come in—enter upon possession!" And this sentence can never be reversed to eternity; but as Isaac said, "I have blessed him, and he shall be blessed!" At the hearing of this wondrous sentence, O with what ineffable joy will the saints be filled! it will be like music in the ear, and a jubilee in the heart! Even as Elizabeth once said to the virgin Mary, as soon as the voice of your salutation sounded in my ears, the babe leaped in my womb for joy! Just so, the heart of a believer will leap inside him—at the hearing of this blessed sentence, and be ready to leap out of him for joy. O what trembling now among the devils! What triumph among the angels!

Chapter 17. The Last Royal Privilege is—that God will make a public and honorable mention of all the good which the saints have done. This I ground upon three scriptures. Matt. 15:21, "Well done—good and faithful servant!" The world maligns and censures us. When we discharge our conscience, they say "Badly done!" But God will say, "Well done—good and faithful servant!" He will set a trophy of honor upon his people, "He will place the sheep at his right hand and the goats at his left. Then the King will say to those on the right—Come, you who are blessed by my Father, inherit the Kingdom prepared for you from the foundation of the world. For I was hungry, and you fed me. I was thirsty, and you gave me a drink. I was a stranger, and you invited me into your home. I was naked, and you gave me clothing. I was sick, and you cared for me. I was in prison, and you visited me!" Matthew 25:33-36.

King Ahasuerus had his book of records; and when he read in his book, he took notice of Mordecai's good service, and caused him to have public honor. Be assured—God has his book of record, and will openly take notice of all the good service you have done, and he himself will be the herald to proclaim your praises! 2 Cor. 4:5, "Then shall every man have praise from God."

I speak this the rather, to encourage you in God's service. Perhaps you have laid out yourself for the cause of God, but it came to nothing, and you begin to think that it was a foolish venture—and all is lost. No! your faith and zeal are recorded; your service iw written in heaven, and God will give you a public testimony of honor, "Well done—good and faithful servant!" What a whetstone is this to duty? How should it add oil to the flame of our devotion? You perhaps have prayed a great while, and watered this seed with your tears. Be of good comfort—your tears are not lost! God bottles them as precious wine, and it will not be long before he will open his bottle, and this wine which came from the wine-press of your eyes—shall sparkle forth in the sight of men and angels!

More—God will not only take notice of what we have done for him—but what we would have done, if we could have. David had an intention to build God a house, and the Lord interpreted it as if he had done it, 1 Kings 8:18. "Whereas it was in your heart to build a house unto my name, you did well that it was in your heart." Intentional goodness is recorded, and shall add to our crown!

What a good and generous God we serve! Who would ever change such a master! It were, one would think, enough that God should give us wages for our work (especially seeing that he was the one who gave us the ability to work). But what a marvel it this—that God should applaud us with a "Well done!" Think how sweet it will be to hear such a word from God—how amazing and ravishing, when he shall say openly, "These are the servants of the most high God! These are those who feared to sin! These are those who have wept in secret for that which it was not in their power to perform! These are those who have kept their garments pure—who have valued my favor above life—who rather choose to honor me than humor men! These are those who were willing to wash off the stains from the face of religion with their blood, and to make my crown flourish, though it were in their ashes! Well done, good and faithful servant, enter into the joy of your Lord!" Thus shall it be done to those whom God delights to honor!

These are those glorious things which are to come! I have led you to the top of the mount, and given you a prospect of heaven! I have shown you just a glimpse. I shall say of this glory of heaven, as once the queen of Sheba said of Solomon's pomp and magnificence, "The half of it has not been told!"

Chapter 18. The First Inference drawn from the Proposition.

It shows us what a high valuation and esteem we should set upon the godly. They are, we see, men "greatly in favor with God," as the angel once proclaimed to Daniel, and they are invested with glorious privileges. They are of a heavenly descent, born of the Spirit; they are very rich, for they are heirs of the kingdom! God has not only laid out some parcels of land, or divided heaven to them, as Canaan was divided to Israel by lot: the tribe of Judah to inhabit in one country, the tribe of Reuben in another, etc. God, I say, does not parcel out heaven thus to the saints. No! heaven is theirs, with all its privileges, blessings, and royalties. There are no enclosures or fences in heaven; there can be no confinement where everything is infinite. Oh what a high value and estimate then should be put upon the saints! they are heirs of God! How does the world respect great heirs! What honor then should we give to the godly! They are adopted into all the stately privileges of heaven. How rich is he when possessed of the inheritance! How rich shall the saints be, when God shall pour out of his love, and shall empty all the treasures of glory into them! The saints are jewels—but their worth and riches are not known; therefore they are trampled upon by the world. "It does not yet appear what they shall be!" All things are theirs!

Chapter XIX. The Second Inference drawn from the Proposition.

It shows us a main difference between the godly and the wicked. he godly man has all his best things to come. The wicked man has all his worst things to come. As their way is different, so their end. "You in your lifetime received your good things." The wicked have all their good things here on earth; their worst things are to come. Why—what is to come? The apostle answers, 1 Thes. 1:10, "Wrath to come!" And here I shall briefly show you the wicked man's charter—which consists in five things.

Section 1. The first thing to come, is the awakening of conscience. Conscience is God's deputy in the soul, his viceroy. A wicked man does what he can to unthrone conscience, and put it out of office. Conscience is God's echo, and sometimes it is so shrill and clamorous, that the sinner cannot endure the noise—but silences conscience. By frequent sinning, conscience begins to be sleepy and seared; "having their conscience seared with a hot iron," 1 Tim. 4:2. This conscience is quiet—but not good; for the silence of conscience proceeds from the numbness of it. It is with him as with a sick patient, who having a confluence of diseases upon him—yet being asleep, is insensible of his diseases.

Time was when conscience was tender—but by often sinning, he is like the ostrich which can digest iron; or as it is said of Mithridates, that by often accustoming his body to poison, it never hurt him—but he could live upon it as his food. That sin which was before as the wounding of the sensitive eye; now is no more painful than the cutting of the finger nail.

Well, there is a time coming when this sleepy conscience shall be awakened! Belshazzar was drinking wine in bowls, when "the fingers of a human hand writing on the plaster wall of the king's palace. The king himself saw the hand as it wrote, and his face turned pale with fear! Such terror gripped him that his knees knocked together and his legs gave way beneath him!" There conscience began to be awakened.

Conscience is like a looking-glass; if it is foul and dusty, you can see nothing in it; but wipe away the dust, and you may see your face in it clearly. There is a time coming, when God will wipe off the dust from the looking-glass of a man's conscience, and he shall see his sins clearly represented! Conscience is like a sleeping lion; when he awakes—he roars and tears his prey. When conscience awakes, then it roars upon a sinner, and tears him!—as the devil did the man into which he entered; he "rent him, and threw him into the fire." When Moses' rod was turned into a serpent, he was afraid and fled from it. Oh what is it when conscience is turned into a serpent!

Conscience is like the bee, if a man does well—then conscience gives honey, it speaks comfort; if he does evil—it puts forth a sting. Conscience is called a worm, Mark 9:44, "where the worm never dies." It is like Prometheus' vulture, it is ever gnawing. Conscience is God's bloodhound, which pursues a man. When the jailor saw the prison doors open, and, as he thought, the prisoners were missing, he drew his sword and would have killed himself. Just so, when the eye of conscience is opened, and the sinner begins to look about him for his evidences, faith, repentance, etc. and sees they are missing, he will be ready to kill himself! A troubled conscience is the first-fruits of hell; indeed it is a lesser hell. That it is so, appears two ways:

1. By the testimony of scripture. Proverbs 18:14, "A wounded spirit who can bear?" a wound in the name, in the estate, in the body, is sad; but a wound in the conscience, who can bear? especially when the wound can never be healed—I speak of such as awake in the night of death.

2. By the experience both of good and bad.

A. By the experience of good men; when the storm has risen in their conscience (though afterwards it has been allayed) yet for the present, they have been in the suburbs of hell. David complains of his broken bones, he was like a man that had all his bones out of joint. What is the matter? You may see where his pain lay, Psalm 51:3, "My sin is ever before me!" He was in a spiritual agony: it was not the sword which threatened; it was not the death of the child—but it was the roarings of his conscience! Some of God's arrows fast stuck there! Though God will not damn his children—yet he may send them to hell in this life!

B. By the experience of bad men, who have been in the perpetual convulsions of conscience. "I have sinned!" says Judas. Before, he was nibbling at the silver bait—the thirty pieces. But now the hook troubles him, conscience wounds him. Such was Judas' horror, being now like a man upon the rack, that he hangs himself to quiet his conscience. This shows what the hell of conscience is; that men account death easy—to get rid of conscience; but in vain. It is with them as with a sick man, he moves out of one room into another, and changes the air—but still he carries his disease with him. O sinner, what will you do when conscience will begin to fly upon you, and shall probe you with scourgings? It is a mercy when conscience is awakened in time; but the misery is when the wound is too late, there being then, no balm in Gilead.

Section 2. The second thing to come is, his appearing before the judge. "For we must all appear before the judgment-seat of Christ." Hierome thought he ever heard that sounding in his ears, "Arise you dead, and come to judgment!" What solemnity is there at court, when the judge comes to the bench, and the trumpets are sounded! Thus Christ the Judge shall be accompanied with angels and archangels, and the trumpets shall be blown; 1 Thess. 4:16, "For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trumpet of God!" This is the great and general judgement. Then shall Christ sit down upon the throne of judgement, holding his sword in his hand, and a flame coming out of his mouth. Now the sinner being summoned before him as a prisoner at bar, he has his guilt written in his forehead; he is condemned before he comes, I mean in his conscience, which is the petty judgement; and appearing before Christ, he begins to tremble and be amazed with horror! And not being covered with Christ's righteousness, for lack of a better covering, he cries to the mountains to cover him! "And the kings and the great men said to the mountains and rocks—fall on us, and hide us from the face of him who sits on the throne, and from the wrath of the Lamb!" Nothing so dreadful as the sight of mercy abused. Now the Lamb will be turned into a Lion; and he who was once a Savior will be a Judge!

Section 3. The third thing to come is, his charge read. "I will reprove you, and set your sins in order before you," Psalm 50:21. As God has a bottle for the tears of his people; so he has a book to register men's sins, Rev. 20:12, "the books were opened." Oh what a black charge will be read against a sinner! not only the sins which have damnation written in their forehead—such as drunkenness, swearing, blasphemy, shall be brought into the charge—but those sins which he slighted, as,

1. Secret sins, such as the world never took notice of. Many a man does not forsake his sins—but grows more cunning in concealing them. His heart gives as much vent to sin as ever. His care is rather that sin should be concealed, than cured. He is like him who shuts up his shop windows—but follows his trade within doors; he sits brooding upon sin. He does with his sins, as Rachel did with her father's idols, she put them under her that he might not find them; so does he put his sins in a secret place. But all these sins shall be set in order before him! Luke 12:2, "For there is nothing covered that shall not be revealed!" God has a key for the heart!

2. Little sins, as the world calls them. The majesty of God—against which it is committed, does accent and enhance the sin. Besides, little sins (suppose them so) yet multiplied, become great! What is less than a grain of sand? Yet when multiplied, what is heavier than the sands of the sea? A little sum multiplied, is great. A little sin, unrepented of, will damn! Just as one leak in the ship, if it be not looked to, will sink it. You would think it is no great matter to merely forget God—yet it has a heavy doom, "Consider this, you who forget God, or I will tear you to pieces, with none to rescue!" Psalm 50:22. "The wicked shall be turned into hell, and all the nations that forget God." Psalms 9:17. The non-improvement of talents, the world looks upon as a small thing; yet we read of him who "hid his talent in the earth," Matt. 25:25. He had not wasted it. Only not trading it, is sentenced. "You wicked and lazy servant!" "Now throw this useless servant into outer darkness, where there will be weeping and gnashing of teeth!"

3. Sins that in the eye of the world were looked upon as virtues; sins that were colored and masked over with zeal of God, and good intentions, etc. Men put fine glosses upon their sins, that they may obtain credit, and be the more commendable. It is said of Alcibiades, that he embroidered a curtain with lions and eagles, that he might hide the picture underneath, full of witches and satyrs. So does Satan embroider the curtain with the image of virtue, that he may hide the foul picture of sin underneath. The devil is like the spider—first she weaves her web, and then hangs the fly in it. Just so, the devil helps men to weave the web of sin with religious pretenses, and then he hangs them in the snare! All these sins shall be read in the sinner's charge, and set in order before him!

SECTION 4. The next thing is, the passing of the sentence. Matt. 25:41, "Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels!" At the hearing of this sentence, the heart of a sinner will be rent through with horror; that heart which before would not break with sorrow for sin, shall now break with despair. At the pronouncing of this dreadful sentence, "depart from me," the sinner would be glad if he could depart from himself, and be annihilated. O it will be a sad departing! We use to say, when a man is dead, he is departed. But this will be a departing without a deceasing. As soon as Christ has pronounced the curse, the sinner will begin to curse himself. "Oh what have I been doing! I have lain in wait for my own blood! I have twisted the noose of my own damnation!" While he lived, he blessed himself; "oh how happy am I, how does providence smile upon me!" Psalm 49:18, "Though while he lived he blessed his soul," yet when this sentence is passed, he is the first who will curse himself.

SECTION 5. The pouring out of the vial. Psalm 75:8, "For the Lord holds a cup in his hand; it is full of foaming wine mixed with spices. He pours the wine out in judgment, and all the wicked must drink it, draining it to the dregs!" This is the sad execution. Hell is pictured out by Tophet, Isaiah 30:33, which was a place situated near Jerusalem, where they offered their children in the fire to Moloch. This is a fit metaphor to picture out the infinite torments of hell—the sinner shall lie in the furnace of God's wrath, and the breath of the Lord, as a pair of bellows, shall blow the fire!

Hell is said to be prepared, as if God had been sitting down to study and devise some exquisite torment. Hell is pictured out as fire, and in another place by darkness—to show that hell is a fire without light. The hypocrite, while he lived, was all light, no fire; and in hell he shall be all fire, no light! In hell there is nothing to give comfort! There is no music but the shrieks of the damned! There is no wine but what is burnt with the flame of God's wrath: "There shall be weeping, and wailing, and gnashing of teeth!" The weeping hypocrite shall go to the place of weeping: while he lived, he lifted up his eyes in a false devotion, and now being in hell he shall lift up his eyes in torment. He who gnashed his teeth at the godly, shall now have gnashing enough! Before he gnashed in envy—now in despair—and this forever!

"He will burn up the chaff with unquenchable fire!" The word unquenchable scorches hotter than the fire! The fire of hell is like that stone in Arcadia, I have read of, which being once kindled, could not be extinguished. Eternity is the hell of hell! The loss of the soul is irreparable! If all the angels in heaven should put together a purse, they could not make up this loss. When a sinner is in hell, shall another Christ be found to die for him? or will the same Christ be crucified again? Oh no! They are everlasting burnings!

Thus the sinner has all worst things to come; but a believer has all his best things to come—the things which eye has not seen, nor ear heard, namely, the beatific vision, the crystal streams of joy that run at God's right hand! His heaven is to come!

Chapter 20. A Serious Scrutiny about the Believer's Charter.

I hear, methinks, a Christian say, "Great are the privileges of a believer; but I fear I have no title to this glorious charter." Were there a dispute about our estate, whether such an inheritance did belong to us, we would desire that there should be a trial in law to decide it. Here is a large inheritance, 'things present and things to come;' but the question is—whether we are the true heirs to whom it belongs? Now for the deciding this, we must seriously examine what right we have to Christ; for all this estate is made over to us through Christ. "All things are yours, and you are Christ's"—there comes in the title. Jesus Christ is the great treasury and storehouse of a Christian, he has purchased heaven with his blood. If we can say we are Christ's, then we may say, "all things are ours!"

Question. But how shall we know that we are Christ's?

Answer. Those that are Christ's—Christ is in them, 2 Cor. 13:5. "Know you not that Christ is in you?"

Question. But how shall we know that?

Answer. If we are in the faith. It is observable, before the apostle had said, "Know you not that Christ is in you"; first he puts this query, "Examine whether you are in the faith." Christ is in you, if you are in the faith. Here lies the question, Have you faith? Now for the deciding this, I shall show,

The antecedents, the concomitants, the genuine act, and the fruits of faith.

Section 1. Showing the ANTECEDENTS of Faith.

1. Antecedent to faith, is KNOWLEDGE. Faith is an intelligent grace; though there can be knowledge without faith—yet there can be no faith without knowledge. "Those who know your name will put their trust in you," Psalm 9:10. One calls it, quick-sighted faith. Knowledge must carry the torch before faith, 2 Tim. 1:12, "For I know whom I have believed." As in Paul's conversion, a light from heaven 'shined round about him," Acts 9:3; so before faith be wrought, God shines in with a light upon the understanding. A blind faith is as bad as a dead faith. That eye may as well be said to be a good eye, which is without sight; as that faith is good, which is without knowledge. Devout ignorance damns! This condemns the church of Rome, which teaches that ignorance is the mother of devotion! But surely, where the sun is set in the understanding, it must needs be night in the affections. So necessary is knowledge to the being of faith, that the scriptures do sometimes baptize faith with the name of knowledge, Isaiah 53:11, "By his knowledge shall my righteous servant justify many;" knowledge is put there for faith. This knowledge which is antecedent to faith and does usher it in, consists in the apprehension of four things: the soul through this optic glass of knowledge sees,

1. The soul, by faith, sees a PRECIOUSNESS in Christ, "he is the chief of ten thousand." There is nothing in Christ but what is precious: he is precious in his name, in his nature, in his influences, in his privileges. He is called a precious stone, Isaiah 28:16. He must needs be a precious stone—who has made us living stones, 1 Pet. 2:5.

2. The soul, by faith, sees a FULLNESS in Christ, the fullness of the Godhead. Col. 2:9, "all fullness," Col. 1:19. Christ has a fullness of merit—his blood is able to satisfy God's justice. Christ has a fullness of spirit—his grace able to supply our needs.

3. The soul, by faith, sees a SUITABLENESS in Christ; nothing can be satisfactory but what is suitable. If a man is hungry, bring him fine flowers, this is not suitable; he desires food. If he be sick, bring him music, this is not suitable, he desires medicine. In this sense there is a suitableness in Christ to the soul: there is a fitness as well as a fullness. He is (as Origen speaks) everything which is desirable. If we hunger, he is the food of the soul, therefore he is called the bread of life. If we are sick unto death, his blood is the balm of Gilead. He may be compared to the trees of the sanctuary, which were both for food and medicine, Ezek. 47:12.

4. The soul, by faith, sees a propensity and readiness in Christ to GIVE out his fullness. There is bounty in Christ as well as beauty. Isaiah 55:1, "Come, all you who are thirsty, come to the waters; and you who have no money, come, buy and eat! Come, buy wine and milk without money and without cost!" Behold, at what a low price does God set his heavenly blessings! it is but thirsting: bring but desires. Behold the readiness in Christ to dispense and give out his fullness: "Come, buy wine and milk without money and without cost!" A strange kind of buying! As he is all fullness, so he is all sweetness—he is of a noble and generous disposition. This is the enticer of the affections; this draws the eyes and heart of a sinner after him. What are the promises—but Christ's golden scepter held forth? What are the motions of the Spirit—but Jesus Christ coming a wooing?

Such a knowledge of Christ does necessarily precede and go before faith; now the soul begins to move towards him.

2. The second antecedent to faith is CREDENCE; a setting our seal to the truth of the word; a giving credit to that which the Word asserts concerning Christ: namely, that he is the true Messiah, that there is no other name under heaven whereby we can be saved; that whoever believes in him shall not perish; that he delights in mercy. It is delightful to the mother to have her breasts drawn. Just so, it is pleasing to Christ, that sinners should draw the breasts of the promises. An assent, and giving credence to all that the scripture holds forth concerning Christ, is necessary to precede faith. Dogmatic faith goes before justifying faith.

3. The third preparatory or antecedent to faith, is deep CONVICTION and HUMILIATION. The seed that lacked depth of earth withered; so will that faith which is not laid in deep humiliation. Christ is never sweet, until sin is bitter! He never gives ease, but to those who feel their burden, Matt. 11:28. Indeed, until a man feels his burden, he cannot cast it upon Christ. A man must see himself as lost. Many are lost for lack of knowing their lostness. Acts 2:37, "they were pricked at their hearts," etc. as if a balloon were pricked and the wind let out. Just so, the swelling of pride, was let out by humiliation, Romans 7:9, "when the commandment came, sin revived and I died." As if Paul had said, "when the law of God came, and showed me the spots of my soul, sin revived; that is—sin began to appear in its bloody colors, striking horror and amazement into my soul, and I died! The good opinion which before I had of myself—died!" As it was with the people of Israel, they saw the Red Sea before them, and Pharaoh pursuing behind. So the sinner after some legal bruisings, being affrighted, sees the sea of his sins before ready to swallow him up, and the justice of God pursuing and ready to overtake him, and no way to extricate or help himself; only there is a brazen serpent lifted up, and if he can look upon that, he may be saved!

4. The fourth antecedent to faith is self-renunciation, or a disclaiming and renouncing anything in a man's self that can save. This is certain—before a man can come to Christ, he must come out of himself. Before he can trust in Christ, he must despair in himself; Phil. 3:7, "Not having my own righteousness." Men would like to have something of their own, to trust to. They would bow down to their own righteousness, their duties and moralities, Romans 10:3. Oh but if you will lean on Christ—throw away these rotten crutches! You must use duty, as the dove did her wings—to fly. But trust to Christ the ark—for safety. A man must be first transplanted; he must be taken out of the old soil, and have nothing of his own to grow upon, before he can be engrafted into Christ the true olive tree. As the angel said to Mary when she looked for Christ in the sepulcher, "he is not here," Matt. 28:6, so I may say to that man who seeks to make a Christ of his duties, and moral excellencies, "Christ is not here, you must look higher! Salvation is not to be found within you—but in something without you, in something above you."

5. The fifth antecedent, or that which goes before faith, is a secret persuasion in the soul of man, that Christ is willing to show mercy to him in particular. Mark 10:49, "Arise, he calls you." Just so, the Spirit secretly whispers to the soul, "Arise out of your sins, Jesus Christ calls you! He bids you believe in him." Then the soul begins to think thus, "Did Jesus Christ come to save sinners, such as are humble and penitent? Does he not only invite them—but command them to believe in him, 1 John. 3:23. Then why do I not believe? What is it which keeps me off from Christ? Is it my unworthiness? Behold there is merit enough in Christ to make me worthy! Is it my impurity? "The blood of Jesus cleanses from all sin," 1 John 1:7. His blood is a balsam to heal me, a laver to wash me! Though I have nothing whereby to ingratiate myself into his favor—yet my comfort is, that Jesus Christ does not require that I should carry anything to him—but, fetch everything from him. I need carry no water to this well of salvation—only an empty vessel—only a humble broken heart. If God justifies the ungodly—why should I hold off from Christ any longer? Romans 4:5. Why then should not I think that there is mercy for me? Surely there is! Methinks I see Christ beckoning to me to come to him, methinks I hear the soundings of his affections. These are the preparations to faith.

SECTION 2. Showing the ATTENDANTS of faith.

1. CONSENT is the first attendant of faith. The soul now consents to have Christ, and to have him upon his own terms.

1. As a Head. The head has a double office—it is the fountain of spirits, and the seat of government. The head is, as it were, the pilot of the body, it rules and steers it in its motion. The believer consents to have Christ, not only as a head to send forth spirits, that is comfort—but as a head to rule. A hypocrite would take Christ's promises—but not his laws. He would be under Christ's benediction—but not his jurisdiction. A believer consents to have whole Christ; he does not pick and choose. As he expects to one day to sit down with Christ upon the throne, so he now makes his heart Christ's throne.

2. The believer consents to have Christ for better for worse—a naked Christ, a persecuted Christ; for he sees a beauty and glory—in the reproaches of Christ, 1 Pet. 4:14, and will have Christ not only in his royal purple—but when with John Baptist he is clothed in camel's hair. He can embrace the fire—if Christ is in it. He looks upon the cross as Jacob's ladder by which he ascends up to heaven. He says, "Blessed be that affliction, welcome that cross—which carries Christ upon it."

3. He consents to have Christ purely for love. If the wife should give her consent only for her husband's riches, she would marry his estate rather than his person; it were not properly to make a marriage with him—but rather to make a merchandise of him. The believer consents for love. He loves Christ for Christ. Heaven without Christ is not a sufficient dowry for a believer; there is no ulterior motive in his consent—it is not sinister; there is nothing forced—it is not for fear; that would rather be a constraint than consent; a forced consent will not hold in law. The believer's consent is voluntary; the beauty of Christ's person and the sweetness of his disposition draws the will, which as the master-wheel, carries the whole soul with it.

4. The believer consents to have Christ, never more to part. He would have an uninterrupted communion with him. He will part with life—but not with Christ. Death, when it slips the knot between the soul and the body—it ties it faster between the soul and Christ!

5. The believer does so consent to have Christ, as he makes a deed of gift—resigning up all the interest in himself, to Christ. He is willing to lose his own name, and surname himself by the name of Christ. He is willing to lose his own will and be wholly at Christ's disposal, 1 Cor. 6:19. He resigns up his love to Christ. In this sense the spouse is said to be a spring shut up, Cant. 4:12; she has love for relations—but the best of her love is kept for Christ. The world has the milk of her love—but Christ has the cream of it. The choicest and purest of her love is a spring shut up; it is broached only for Christ to drink!

2. The second attendant of faith is DESIRE. Psalm 42:1, "As the deer pants after the water-brooks, so pants my soul after you, O God!" "Oh!" (says the soul) "that I had Christ, that I might but touch the hem of his garment!" "Oh that one would give me drink of the water of the well of Bethlehem!" 2 Sam. 23:15. So says the thirsty sinner, "Who will give me to drink of those streams of living water, which run in Christ's blood? O that I had this morning star—to enlighten me! O that I had this pearl of great price—to enrich me! O that I this tree of life—to quicken me. Oh that I had a sight of Christ's beauty, a taste of his sweetness! There is such a thirst raised in the soul, that nothing can quench it but the blood of Christ! Nothing but the breast will quiet the child; nothing will quiet the longing soul—but God's opening the breasts of free-grace, and giving his Son out of his bosom!

3. The third attendant of faith is a spirit of CONTRITION. The soul is even melted into tears, Zech. 12:10, "They shall look upon me whom they have pierced—and shall mourn!" The Spirit of grace drops as dew upon the heart, and makes it soft and tender. The poor sinner weeps for his sins of unkindness against Christ! "Oh," says he, "that I should sin against so sweet a Savior!" He looks upon a broken Christ with a broken heart! He washes Christ's wounds with his tears! Before, he wept for fear; now, he weeps for love! Mary stood at Jesus feet—weeping!

Section 3. Showing the genuine ACT of Faith.

Then follows the genuine and proper act of faith, namely recumbency. The soul rests upon Christ, and Christ alone for salvation. This is the very door by which we enter into heaven. Faith casts itself upon Christ, as a man that casts himself upon the stream to swim. The believer stays himself upon Christ, therefore faith is called a "leaning upon Christ," Cant. 5:8. Believers are called living stones, 1 Pet. 2:5, and they rest upon Christ the corner-stone, Isaiah 28:16. The believer caches hold of Christ, as Adonijah caught hold of the horns of the altar, 1 Kings 1:51, or as a man that is sinking caches hold of a bough. Faith makes a holy venture upon Christ, as Queen Esther did upon king Ahasuerus, "If I perish, I perish!" Esther 4:16; and this venturing upon Christ, is by virtue of a promise: else it is not faith—but presumption. Faith has its warrant in its hand, John 6:37, "he who comes to me, I will never cast out."

This is the proper act of faith—the soul's resting with a humble affiance upon Jesus Christ. Bernard, being a little before his death (as he thought) brought before God's tribunal, and Satan standing at his right hand to accuse him for his sins, he runs to Christ, and he says, "Satan I am sinful and unworthy as you say—but though you do magnify my disease, I will magnify my physician. I know the Lord Jesus has a double right to the kingdom of glory, not only by heritage—but conquest; and he has conquered for me. So that I am not confounded while I look on Christ as my Savior, and heaven as my inheritance!" It was a saying of Augustine, "I can rest securely, while I lay my head on Christ's bleeding side."

Now concerning this faith I shall lay down two rules.

1. That faith justifies not as a formal cause—but purely as an instrument, namely, as it lays hold on Christ the blessed object, and fetches in his fullness. In this sense it is called a precious faith. But the worth lies not in the faith—but in Christ, on which it does center and terminate. Faith in itself considered, is not more excellent than other graces. Take a piece of wax, and a piece of gold of the same magnitude, the wax is not valuable with the gold; but as the wax seals the label of some will, by virtue of which a great estate is confirmed and conveyed, so it may be of more worth than the gold. So faith considered purely in itself, does challenge nothing more than other graces, nay in some sense, it is inferior, it being an empty hand. But as this hand receives the precious alms of Christ's merits, and is an instrument or channel through which the blessed streams of life flow to us from him; so it does challenge a superiority above other graces.

Indeed, some affirm that the very act of believing, without reference to the merits of Christ, justifies. To which I shall say but this,

1. Faith cannot justify, as it is an act; for it must have an object. We cannot (if we make good sense) separate between the act and the object. What is faith, if it does not fix upon Christ—but fancy! It was not the people of Israel's looking up that cured them—but the fixing their eye upon the brazen serpent!

2. Faith does not justify, as it is a grace. This would be to substitute faith in Christ's place, it were to make a savior of faith. Faith is a good grace—but a bad savior!

3. Faith does not justify, as it is a work. Which must needs be, if the stress and virtue of faith lies only in the act, but then we should be justified by works, which is contrary to Eph. 2:9, where the apostle says expressly, "not of works." So that it is clear, faith's excellency lies in the apprehending and applying the object Christ! Therefore in scripture we are said to be justified through faith—as an instrument which lays hold on Christ the blessed object, and fetches in his fullness.

2. The second rule is, that faith does not justify, as it exercises grace. It cannot be denied but faith has an influence upon the graces; it is like a silver thread which runs through a chain of pearls. Faith puts strength and vivacity into all the virtues; but it does not justify under this notion. Faith begets obedience. By faith Abraham obeyed—but Abraham was not justified because he obeyed—but as he believed. Faith works by love—but it does not justify as it works by love. For as the sun shines by its brightness, not by its heat (though both are inseparably joined); so faith and love are tied together by an indissoluble knot. Yet faith does not justify as it works by love—but as it lays hold on Christ. Though faith is accompanied with all the graces—yet in point of justification, it is alone, and has nothing to do with any of the graces. Hence that speech of Luther, "In the justification of a sinner, Christ and faith are alone; as the bridegroom and bride in the bed-chamber." Faith is never separated from the graces—yet sometimes it is alone. And thus I have shown you the essentials of faith.

Section 4. Showing what are the FRUITS and Products of Faith.

I proceed to the products of faith. There are many rare and supernatural fruits of faith.

1. Faith is a HEART-QUICKENING grace. It is the vital artery of the soul: "The just shall live by his faith," Hab. 2:4. When we begin to believe, we begin to live. Faith grafts the soul into Christ, as the scion into the stock, and fetches all its sap and juice from the blessed vine. Faith is the great quickener; it quickens our graces and our duties.

Faith quickens our graces. The Spirit of God infuses all the seeds and habits—but faith is the fountain of all the acts of grace; it is as the spring in the watch, which moves the wheels. Not a grace stirs, until faith sets it to work. How does love work? By faith! When I apprehend

by faith, Christ's love to me—this attracts and draws up my love to

Him in return. How does humility work? By faith! Faith humbles the soul; it has a double aspect; it looks upon sin, and a sight of sin humbles: it looks upon free-grace, and a sight of mercy humbles. How does patience work? By faith! If I believe God is a wise God, who knows what is best for me, and can deliver not only from affliction—but by affliction. This spins out patience. Thus faith is not only alive—but gives life. It puts forth a divine energy and operation into all the graces.

2. Faith animates and quickens our DUTIES. What was the blood of bulls and goats, to take away sin? It was their faith in the Messiah which made their dead sacrifices become living sacrifices. What are ordinances, but a dumb show, without the breathings of faith in them? therefore in scripture it is called the prayer of faith, the hearing of faith, and the obedience of faith. Dead things have no beauty in them; it is faith which quickens and beautifies our duties.

3. Faith is a HEART-PURIFYING grace. "Having purified their hearts by faith," Acts 15:9. Faith is a virgin grace, of a pure and heavenly nature. Faith is in the soul, as the storm, which purifies the air. Faith is in the soul, as fire to the metals, which refines them. Faith is in the soul, as medicine in the body, which works out the disease. Faith works out pride, self-love, hypocrisy. Faith consecrates the heart. That which was before the devil's thoroughfare, is now made into God's enclosure; 1 Tim. 3:9, "Holding the mystery of faith in a pure conscience." Faith is a heavenly plant, which will not grow in an impure soil. Faith does not only justify—but sanctify. As it has one work in heaven, so it has another work in the heart. He who before was under the power of some debasing corruption, as soon as faith is wrought, there is a sacred virtue coming from Christ, for the enervating and weakening of that sin: "the waters are abated." The woman that did but touch the hem of Christ's garment, felt virtue coming out of him. The touch of faith has a healing power! Faith casts the devil out of the castle of the heart, though still he keeps the out-works. Satan has a party in a believer—but there is a duel fought every day: and faith will never give up, until, as a prince, it prevails. "This is the faith of God's elect."

You that say you Believe, has your faith removed the mountain of sin, and cast it into the sea? What, a believer—and a drunkard! A believer—and a swearer! A believer—and a worldling! Shame! Either leave your sins, or leave your profession! Faith and the love of sin can no more exist together, than light and darkness.

4. Faith is a HEART-PACIFYING grace. Peace is the daughter of faith, Romans 5:1. "Being justified by faith—we have peace with God." Faith is the dove that brings an olive branch of peace in its mouth. Faith presents a reconciled God—and that gives peace. What is it which makes heaven—but the smile of God? Faith puts the soul into Christ—and there is peace. "That in me—you may have peace." When the conscience is in a fever, and burns as hell, faith opens the orifice in Christ's side, and sucks in his blood—which has a cooling and pacifying virtue in it!

Faith gives us peace in trouble; nay, out of trouble as well!

1. Faith gives peace in trouble. Faith is a heart-pacifying, because a heart-securing grace. When Noah was in the ark, he did not fear the deluge; he could sing in the ark. Faith shuts a believer into the ark, Christ! "Lead me to the rock which is higher than I," was David's prayer. Faith plants the soul upon this rock. The West Indians built their palaces upon the tops of hills: in the flood the waters covered the hills. But a believer is built higher: "These are the ones who will dwell on high. The rocks of the mountains will be their fortress of safety." Isaiah 33:16. His place of defense shall be the munition of rocks. But a man may starve upon a rock; therefore it follows, "Food will be supplied to them, and they will have water in abundance." Faith builds a Christian upon the power, wisdom, and faithfulness of God—this is the munition of rocks. And faith feeds him with the hidden manna of God's love—here is bread given him. The way to be safe in evil times, is to get faith; this ushers in peace, and it is such a peace as does garrison the heart, Phil. 4:7. "The peace of God shall guard your heart"; it shall guard it as in a tower or garrison.

2. Faith gathers peace out of trouble. It gathers joy out of sorrow; glory out of reproach. This is the key to Samson's riddle, "out of the eater came meat"; this explains that paradox, "Can a man gather grapes of thorns, or figs of thistles?" Yes, of trials and persecutions, faith gathers joy and peace: here are figs of thistles. How were the martyrs ravished in the flames! the Apostles were whipped in prison—but it was with sweet-briar. O how sweet is that peace which faith breeds! it is a plant of the heavenly paradise; it is a Christian's festival! it is his music: it is as Chrysostom speaks, the anticipation of heaven.

5. Faith is a HEART-STRENGTHENING grace. A believer has a heart of oak—he is strong to resist temptation, to bear afflictions, to foil corruptions; he gives check to them, though not full mate. An unbeliever is like Rueben, unstable as water, he shall not excel. A state of unbelief is a state of impotency. A believer is as Joseph, who though the archers shot at him, his bow abode in strength. If a Christian is to do anything, he consults with faith; this is the sinew, which if it be cut, all his strength goes from him. When he is called out to suffering, he harnesses himself with faith—he puts on this coat of armor. Faith gives suffering strength, furnishes the soul with suffering promises, musters together suffering graces, and propounds suffering rewards.

But how is it, that faith is so strong?

Answer. 1. Because it is a piece of God's armor. It is a shield which God puts into our hand. Eph. 6:16, "Above all, taking the shield of faith." A shield will serve for a breast-plate; a sword, if need be; and a helmet; it defends the head, it guards the vitals; such a shield is faith.

Answer. 2. Faith brings the strength of Christ into the soul. Phil. 4:13, "I can do all things through Christ, who strengthens me." The strength of faith lies outside of itself, it grafts upon another stock—Christ. When it would have wisdom, it consults with Christ, whose name is Wonderful, Counselor. When it would have strength, it goes to Christ, who is called the Lion of the tribe of Judah. Christ is a Christian's armory, faith is the key that unlocks it! Faith hangs upon the lock of Christ, all its strength lies here; cut it off from this lock, and it is weaker than any other grace. Christ may be compared to that tower of David, on which there hung a thousand bucklers, all shields of mighty men: the faith of all the elect, these shields hang upon Christ. Faith is a heroical grace; the crown of martyrdom is set upon the head of faith. "By faith they quenched the violence of the fire"; the fire overcame their bodies—but their faith overcame the flame.

5. Faith is a LIFE-FRUCTIFYING grace. It is fruitful. Julian, upbraiding the Christians, said, that their motto was, "only believe." Indeed, when faith is alone, and views all the rare beauties in Christ, then faith sets a low value and esteem upon works. But when faith goes abroad in the world, good works are the handmaids which wait on this queen! Though we place faith in the highest orb, in matter of justification—yet good works are in conjunction with it—in matter of sanctification. It is no wrong to good works—to give faith the upper hand, which goes hand in hand with Christ. Good works are not separated from faith—only faith claims the higher rank. Faith believes as if it did not work, and it works as if it did not believe. Faith has Rachel's clear eye, and Leah's fruitful womb! Romans 7:4, "That you should be married to another, even to him who is raised from the dead—that you should bring forth fruit unto God." Faith is that spouse-like grace which marries Christ; and good works are the children which faith bears.

Thus having briefly shown you the nature of faith, I now come to the application: Have you true faith or not?

And here let me turn myself, first to unbelievers, such as cannot find that they have this uniting, this espousing grace. What shall I say to you? Go home and mourn; think with yourselves, "What if you should die this night? what if God should send you a letter of summons to judgement? "What would become of you? You lack that faith, which entitles you to Christ and heaven! Oh, I say, mourn! Yet mourn not as those who are without hope, for in the use of means, you may recover a title to Christ. I know it is otherwise in our law-courts; if a title to an estate is once lost, it can never be recovered. But it is otherwise here; though you have no title to Christ today—yet you may recover a title: you have not sinned away the hope of a title, unless you have sinned away the sense of sinning. To such as are resolved to go on in sin, I have not a word to say—except that they shall shortly go to hell. But to you that have been prodigal sons—but are now taking up serious resolutions to give a bill of divorce to your sins, let me encourage you to come to Christ, and to throw yourselves upon his blood; for yet a title to heaven is recoverable.

Objection 1. "But," says the sinner, "Is there hope of mercy for me? surely this is too good news to be true! I would believe, and repent—but I am a great sinner."

Answer. And whom else does Christ come to save! whom does God justify—but the ungodly! Did Christ take our flesh on him, and not our sins?

Objection 2. "But my sins are of no ordinary dye."

Answer. And is not Christ's blood of a deeper purple than your sins? Is there not more virtue in his blood, than there can be venom in the your sin? What if the devil magnifies your sins? Can you not magnify your physician? Cannot God drown one sea in another—your sea of sins, in the ocean of his mercy?

Objection 3. "But my sins are of a long standing."

Answer. Can Christ's blood only heal new and fresh wounds? We read that Christ raised not only the daughter of Jairus, who was newly dead, and the widow's son who was carried forth to burying; but he also Lazarus, who had lain four days in the grave, and had begun to putrefy! Has Christ less virtue now in heaven, than he had upon earth? if yours is an old wound—yet the medicine of Christ's blood, applied by faith, is able to heal it! Therefore, do not sink in these quicksands of despair! Judas' despair was worse in some sense than his treason. I would not encourage any to go on in sin, God forbid! It is sad to have old age and old sins. It is hard to pull up an old tree that is deeply rooted; it is easier to cut it down for the fire! But let not such despair: God can give an old sinner a new heart! He can "make springs in the desert!" Have not others been set forth as patterns of mercy, who have come in at the twelfth hour? Therefore break off your league with sin, throw yourself into Christ's arms! Say, "Lord Jesus, you have said—Those who come to you, you will never cast out!"

2. Let me turn myself to the people of God, such as upon a serious scrutiny with their own hearts, have solid grounds to think that they have faith, and being in the faith, are engrafted into Christ. Read over your charter, "All things are yours!" Things present and to come! You are the heir on which God has settled all these glorious privileges. "Give wine," says Solomon, "to those who are of heavy hearts." But while I am going to pour in this wine of consolation, methinks I hear the Christian sadly disputing against himself, that he has no right to this charter.

Chapter 21. The Believer's Objections answered.

There are three great objections which he makes.

Objection. 1. "Alas!" says he, "I cannot tell whether I have faith or not."

Answer. Have you no faith? How did you come to see that? A blind man cannot see. You cannot see the lack of grace—but by the light of grace.

Question. "But surely, if I had faith I would be able to discern it?"

Answer 1. You may have faith, and not know it. A man may sometimes seek for that, which he has in his hand. Mary was with Christ, she saw him, she spoke with him—yet her eyes were blurred, that she did not know it was Christ. The child lives in the womb—yet does not know that it lives.

Answer 2. Faith often lies hidden in the heart, and we see it not, for lack of search. The fire lies hidden in the embers—but blow aside the ashes, and it is discernable. Faith may be hidden under fears, or temptations; but blow away the ashes! You prize faith. If had you a thousand jewels lying by, you would part with all of them—for this jewel of faith! No man can prize grace—but he who has it. You desire faith; the true desire of faith, is faith. You mourn for lack of faith; dispute not—but believe! What are these tears—but the seeds of faith.

Objection. 2. "But my faith is weak. The hand of faith so trembles, that I fear it will hardly lay hold upon Christ."

Answer. There are seven things which I shall say in reply to this.

1. A little faith is faith; as a sparkle of fire is fire. Though the pearl of faith be little—yet if it be a true pearl, it shines in God's eyes. This little grace is the seed of God, and it shall never die—but live as a sparkle in the main sea.

2. A weak faith will entitle us to Christ, just as well as a stronger faith. "To those who have obtained like precious faith," 2 Pet. 1:1. Not but that there are degrees of faith—as faith sanctifies, so all faith is not alike, one is more than another. But as faith justifies, so faith is alike precious. The weakest faith justifies, just as well as the faith of the most eminent saint! A weak hand is able to receive great alms. For a man to doubt of his grace because it is weak, is to rely upon his grace, rather than upon Christ.

3. The promise is not made to strong faith—but to true faith. The promise does not say, Whoever has a faith which can move mountains, or which can stop the mouths of lions—shall be saved; but whoever believes—be his faith ever so small. The promise is made to true faith, and for the most part to weak faith. What is a grain of mustard seed, what is a bruised reed—but the emblems of a weak faith? Yet the promise is made to these: "A bruised reed he will not break." The words are a figure of speech, where the lesser is put for the greater. He will not break, that is, he will bind it up! Though Christ chides a weak faith—yet that it may not be discouraged, he makes a promise to it. Hierome observes upon the beatitudes, there are many of the promises made to weak grace; Matt. 5:3, "Blessed are the poor in spirit"; "blessed are those who mourn," verse 4, "blessed are those who hunger," verse 5.

4. A weak faith may be fruitful. Weakest things may multiply most. The vine is a weak plant, it must be borne up and under-propped—but it is fruitful; it is made in scripture the emblem of fruitfulness. The thief on the cross, when he was newly converted, had but a weak faith; but how many precious clusters grew upon that vine! Luke 23:40. He chides his fellow-thief, "Do you not fear God?" He falls to self-judging, "we indeed suffer justly." He makes a heavenly prayer, and believes in Christ when he says, "Lord, remember me when you come into your kingdom!" Here was a young plant—but very fruitful. Weak Christians often are most fruitful in affections. How strong is the first love to Christ, which is after the first planting of faith!

5. A Christian may mistake, and think he is weak in faith, because he is weak in assurance. But faith may be strongest—when assurance is weakest. Assurance is rather the fruit of faith. The woman of Canaan was weak in assurance—but was strong in faith. Christ gives her three repulses—but her faith stands the shock. She pursues Christ with a holy obstinacy of faith, insomuch that Christ sets a trophy of honor upon her faith, "O woman, great is your faith!" It may be a strong faith, though it does not see the print of the nails! It is a heroic faith which can swim against wind and tide, and believe against hope. Christ sets the crown upon the head of faith—not of assurance! John 20:29, "Blessed are those who have not seen, and yet have believed."

6. God has most care of weak believers. The mother tends the weak child the most. "God will gather the lambs with his arms, and carry them in his bosom." The Lord has a great care of his weak tribes: when Israel marched towards Canaan, the tribes were divided into several companies or brigades: now it is observable, all the weak tribes were not put together, lest they should discourage one another, and so have fainted in their march. But God puts a strong tribe with two weak tribes; as Issachar, Zebulun, two weak tribes, and Judah a victorious tribe. Therefore he gives the lion in his standard. Surely this was not without a mystery, to show what care God has of his weak children! Christ the lion of the tribe of Judah shall be joined to them.

7. Weak faith is a growing faith. It is resembled by the grain of mustard-seed, which, of all seeds, is the least. But when it is full-grown, it is the "greatest among herbs, and becomes a tree, so that the birds of the air come and lodge in its branches." Faith must have a growing time. The seed springs up by degrees, first the blade, and then the ear; and then the full corn in the ear. The strongest faith had once been weak. The faith that has been renowned in the world, was once in its infancy. Grace is like the waters of the sanctuary, which rose higher and higher. Wait on the ordinances, these are the breasts to nourish faith. Do not be discouraged at your weak faith; though it be now in the blossom and bud, it will come to the full flower.

Objection. 3. "But," says a child of God, "I fear I am not elected!"

Answer. What! a believer—and not elected? Who told you that you were not elected? Have you seen your name in the black book of reprobation? Even the angels cannot unclasp this book—and will you meddle with it? Which is our duty to study, God's secret will, or his revealed will? It is a sin for any man to say he is a reprobate—as that which keeps him in sin, must needs be a sin. This opinion keeps him in sin, it cuts the sinews of endeavor. Who will take pains for heaven—who gives himself up for lost? O believer, be of good comfort, you need not look into the book of God's decree—but look into the book of your heart, see what is written there! He who finds the Bible copied out into his heart—his nature transformed, the bias of his will changed, the signature and engravings of the Holy Spirit upon him—this man does not look like a reprobate!

When you see the fruits of the earth spring up, you conclude the sun has been there! It is hard to climb up into election. But if we find the fruits of holiness springing up in our hearts—we may conclude the Sun of Righteousness has risen there, 2 Thes. 2:13. "God has from the beginning chosen you to salvation through sanctification of the Spirit." By our sanctification we must calculate our election. Indeed, God in saving us, begins at the highest link of the chain, election; but we must begin at the lowest link of the chain, sanctification, and so ascend higher.

Therefore laying aside all disputes, let me pour in of the wine of consolation. You who are a believer, (and though you will not affirm it—yet you cannot deny it without sin) let me do two things, show you your happiness, then your duty.

1. Behold your happiness! All the things which you have heard of, present and to come—are your portion and privilege! What shall I say to you? All my expressions fall short! When I speak of things to come, I know not how to express myself but by a deep silence and astonishment. O the magnitude and magnificence of the saints' glory! The ascent to it is so high, that it is too high for any man's thoughts to climb! The most sublime spirit, would here be too low and insipid. How happy are you, O believer! If God himself can make you blessed, you shall be so! If being invested with Christ's robes, enameled with his beauty, replenished with his love—if all the dimensions of glory will make you blessed, you shall be so! O the infinite superlative happiness of a believer! All things to come are his!

What! To have a partnership with the angels, those blessed spirits! Nay, to speak with reverence, to have a partnership with God himself! To be enriched with the same glory which sparkled forth in the human nature of Christ! How amazing is this! The thoughts of it are enough to swallow us up! O what an inheritance is he born to, who is new-born! Suppose he is poor in the world, and despised, I say to him as our Savior, "Blessed are you who are poor, for yours is the kingdom of God!" All things to come are yours! Who would not be a believer! O that I might tempt such to Christ—who as yet hold out against him!

Chapter 23. Showing the DUTIES of a believer—in response to God's astonishing mercy.

There are several duties which I would press upon believers; and they branch themselves into ten particulars.

1. If you have such a glorious inheritance to come—admire, and thankfully adore the love of God in settling this rich charter upon you! You who are mirrors of mercy should be monuments of praise. How was David affected with God's goodness? 2 Sam. 7:19, "You have spoken of your servant's house for a great while to come." So should we say, "Lord, you have not only given us things present—but you have spoken of your servants for a great while to come, nay, forever!" It will be a great part of our work in heaven, to admire God; let us begin to do that work now—which we shall be forever doing.

Adore free grace! Free grace is the hinge on which all this astonishing mercy turns! Every link in this golden chain is richly enameled with free grace! Free grace has provided us a plank after shipwreck. When things past were forfeited—God has given us things to come! When we had lost paradise—he has provided heaven! Thus are we raised a step higher—by our fall. Set the crown upon the head of free grace! O to what a seraphic frame of spirit, should our hearts be raised! How should we join with angels and archangels in blessing God for this! It is well there is an eternity coming; and truly that will be little enough time, to praise God.

Say as that sweet singer of Israel, Psalm 103:1, "Bless the Lord, O my soul"; or as the original will bear, "Bow the knee, O my soul, before the Lord!" Thus should a Christian say, "All things in heaven and earth are mine, God has settled this great portion upon me! Bow the knee, O my soul!" Praise God with the best instrument, the heart, and let the instrument be pitched up to the highest pitch—do it with the whole heart. When God is tuning upon the string of mercy—a Christian should be tuning upon the string of praise! I have given you a taste of this new wine—yet so full of spirits is it, that a little of it would inflame the heart in thankfulness. Let me call upon you, who are the heirs apparent to this rich inheritance, "Things present and to come;" that you would get your hearts elevated, and wound up to a thankful frame!

It is not a handsome posture, to see a Christian ever complaining when things go contrary. O do not so look upon your troubles—as to forget your mercies. Bless God for what is to come! To heighten your praises, consider God gives you not only these things—but he gives you himself! It was Augustine's prayer: "Lord," says he, "Whatever you have given me, take all away, only give me yourself!" Christian! You have not only the gift but the Giver! O take the harp and violin! If you do not bless God—who shall? Where will God get his praise? He has but a little in the world. Praise is in itself a high angelic work, and requires the highest spirited Christians to perform it. Wicked men cannot praise God. Indeed, who can praise God for these glorious privileges to come—but he who has the seal of the Spirit to assure him that all is his? O that I might persuade the people of God to be thankful, "make God's praise glorious." Let me tell you, God is much pleased with this thankful frame. Repentance is the joy of heaven; but thankfulness is the music of heaven! Let not God lack his music! Let it not be said, that God has more murmurers than musicians. "Whoever offers praise, glorifies me."

2. If we have such a glorious inheritance to come—LIVE suitable to these glorious hopes! You who look for things to come, let me tell you, God looks for something present from you; namely, that you live suitably to your hopes. "What kind of people ought you to be?" 2 Pet. 3:21. You have heard what kind of privileges you shall have; yes—but what kind of people ought you to be! Those who look to differ from others in their condition, must differ from them also in their conversation and lifestyle. Therefore beloved, "seeing you look for such things, be diligent that you may be found of him in peace, without spot." We would all be glad to be found of God in peace—then labor to be found without spot. Spot not your faces, spot not your consciences; live as those who are the citizens and nobles of this New Jerusalem above. Walk as Christ did, when he was upon earth. There are three steps, in which we should follow Christ.

1. Live HOLY. His life was a holy life. "Who of you convinces me of sin?" Though he was made sin—yet he knew no sin. The very devils acknowledged his holiness: "We know you who you are—the Holy One of God." O be like Christ; tread in his steps. In the sacrament, "we show forth the Lord's death," and in a holy walk, we show forth his life. The holy oil, with which the vessels of the sanctuary were to be consecrated, was compounded of the purest ingredients. This was a type and emblem of that sanctity which should rest upon the godly: their hearts and lives should be consecrated with the holy oil of the Spirit. Holiness of life is the ornament of the gospel, it credits religion. Sozomen observes, that the devout life of a poor captive Christian woman moved a king and his whole family to embrace the Christian faith. Whereas how does it eclipse, and as it were, entomb the honor of religion, when men profess they are going to heaven—yet there is nothing of heaven in them? If there is light in the lantern—it will shine out. Just so, if grace is in the heart—it will shine forth in the life.

The looseness of professors lives—is a great sin to be bewailed. Even those whom we hope (by the rule of charity) have the sap of grace in their heart—yet do not give forth such a sweet fragrance in their lives! How many under the notion of Christian liberty, degenerate into libertinism! The lives of some professors are so bad—that it would make profane men afraid to embrace the Christian religion!

If a stranger should come from beyond the ocean, and see the loose lives of many professors—their covetousness, and their licentiousness; and had he no other Bible to read in, but the lives of some professors, he would turn back again and resolve never to be made a Christian. What a shame is this! Did Christ walk thus—when he was upon earth? His life was a pattern of sanctity! You who are professors, your sins are sins of unkindness; they go nearest to Christ's heart. Do you live as those who have hope of eternal felicity? Is Christ preparing heaven for you—and are you preparing war against him? Is this your kindness to your friend! O consider how you wound religion! Your sins are worse than others! A stain in a black cloth is not easily seen or taken notice of; but a spot in a piece of white linen, everyone's eye is upon it.

The sins of wicked men are not much wondered at, they can do nothing else but sin—theirs is a spot on black. But a sin in a professor, this is like a spot on white linen, everyone's eye is upon it! How does this dishonor the gospel? Is it not sad, that others should make a rod of your sin—to lash the gospel? The deviation of the godly, is as odious as the devotion of the profane. O that there were such a luster and majesty of holiness in the lives of professors, that others might say, "These look as if they had been with Jesus! They live as if they were in heaven already!" Aaron must not only have bells for sound—but pomegranates, which were for savor. It is not enough to discourse of godliness, or to make a noise by a profession. What are these bells without the pomegranates; namely, a life which casts no fragrance in the church of God!

2. Walk as Christ did, in HUMILITY. His life was a pattern of humility. He was the heir of heaven, the Godhead was in him, "yet he took on him the form of a servant," Phil. 2:7. O infinite humility—for a Savior to become a servant; for the Lord of glory to lay aside his robe, and put on rags; as if a king should leave his throne, and serve at table! Nay, that is not all—but Christ washes his disciples' feet. "He poured water into a basin, and began to wash his disciples' feet, and to wipe them with the towel," John 13:5. No wonder it is said that he came in the form of a servant; he stands here with his basin of water and a towel! Yes, to express the depth of his humility, he was made in the likeness of men. O how did Christ abase himself in taking flesh! it was more humility in Christ to humble himself to the womb—than to the cross. It was not so much for flesh to suffer—but for God to be made flesh—this was the wonder of humility! We read that Christ's flesh is called a veil, Heb. 10:20. "Through the veil, his flesh"; indeed the taking of flesh was the wearing of a veil. By putting this dark veil upon himself, he eclipsed the glory of the Deity. This was Christ's "emptying of himself," Phil. 2. The metaphor may allude to a vessel full of wine that is drawn out; Christ, in whom all fullness dwells, by humility seemed to be so drawn out, as if there had been nothing left in him. Behold here a rare pattern of humility!

You who look for the eternal inheritance—tread in this step of Christ— be humble! Grace shines brightest through the mask of humility! Humility is such a precious herb as grows not in the garden of philosophy, that is rather humanity than humility. Humility beautifies us. The humble saint looks like a citizen of heaven. Humility is the veil of a Christian: Christ's bride never looks more beautiful in his eyes, than when she has on this veil of humility. "Be clothed with humility." Or as the Greek word is, be knotted. Humility is the spangled knot in the garment of our graces.

Humility sweetens our duties. Incense smells sweetest when it is beaten small. When the incense of our duties is beaten small with humility, then it sends forth its most fragrant perfume. The violet is a sweet flower; it hangs down the head so low, that it can hardly be seen, and only discovers itself by its scent. This is the emblem of humility.

The humble Christian studies his own unworthiness. He looks with one eye upon grace—to keep his heart cheerful; and with the other eye upon sin—to keep it humble. Better is that sin which humbles me, than that duty which makes me proud! As humility hides another's error—so it hides its own graces. Humility looks upon another's virtues—and its own infirmities. The humble man admires that in another which he slights in himself. He is one who does not deny only his evil things—but his good things. He is one who does not deny only his sins but his duties. He desires to have atonement made even for the pious duties.

The humble Christian is no murmurer—yet he is ever complaining. The more knowledge he has, the more he complains of ignorance. The more faith he has, the more he complains of unbelief. In short, the humble Christian translates all the glory—from himself—to Christ. Constantine use to write the name of Christ upon his doors. Just so, does the humble soul write Christ and free-grace upon his duties! "I labored more abundantly than they all; yet not I—but the grace of God which was with me!" When he prays, he says—"it is the Spirit who helps my infirmities." When he mourns for sin, he says, "the Almighty makes my heart soft." When his heart is in a good frame, he says, "By the grace of God I am what I am." When he conquers a corruption, he says, "It is through Christ, who strengthens me."

As Joab, when he had gotten a victory, sends for king David that he might carry away the crown; just so does the humble Christian, when he has gotten the victory over a corruption, he sets the crown upon the head of Christ! O blessed humility! You who look for things above, let me tell you—the way to ascend is to descend! The lower the tree roots—the higher it shoots up! Would you shoot up in glory, would you be tall cedars in the kingdom of God? Be deeply rooted in humility. Humility is compared by some—to a valley. We must walk to heaven, through this valley of humility. Humility distinguishes Christ's spouse, from harlots. Hypocrites grow in knowledge—but not in humility. "Knowledge puffs up," 1 Cor. 8:1. It is a metaphor taken from a pair of bellows that are blown up and filled with wind. He who is proud of his knowledge, the devil cares not how much he knows. It is observable in the old law, that God hated the very semblance of the sin of pride. He would have no honey mingled in their offering; "You shall burn no leaven, nor any honey in any offering of the Lord made by fire," Lev. 2:1. Indeed, leaven is sour—but what is there in honey that should offend? Why no honey? because honey, when it is mingled with meal, makes it to rise and swell: therefore the people of Israel must mingle no honey in their offering. This was to let us see how God hated the semblance of this sin of pride. Be humble.

3. Be like Christ in LOVE. Christ's life was a life of love. He breathed nothing but love; he was full of this sweet perfume! As his person was lovely, so was his disposition! He was composed all of love: his lips dropped honey, his side dropped blood, his heart dropped love. You who expect these glorious things to come—live as Christ did—live in love! O that this spice might send out its fragrant smell among Christians! "We know that we have passed from death to life, because we love the brethren." Do you love the person of Christ, and hate the picture? "Everyone who loves the Father loves his children, too." There are two devils which are not fully cast out of God's own people; the devil of vain-glory, and the devil of uncharitableness! Are we not fellow-citizens? Do we not all expect the same heaven? Nay, are we not brethren? This should be a sufficient bond to knit us together in amity. We have all the same Father, God; we are born of the same mother, the Church; we are begotten of the same seed, the Word; we suck the same breasts, the promises; we feed at the same table, the Table of the Lord; we all wear the same clothing, the Robe of Christ's Righteousness; we are partners in the same glory, the inheritance of the saints in light. Shall we not love one another!

You who look for things to come—live suitably to your hopes! Walk as Christ did, that some of his beams may shine in you, and his life may be copied out in yours!

3. If we have such a glorious inheritance to come—be content, though you have the less of present things. A believer is to be valued, according to that which is in eternity. Things to come are his. If you were to take an estimate of a man's estate—would you value it by that which he has in his house, or by his land? Perhaps he has little in his house, little money or decorations. But he has a rich inheritance coming—there lies his estate. While we are in this house of clay, we have but little. Many a Christian can hardly keep life and soul together; but he has a rich inheritance coming! So be content with less of present things. It is sufficient if we have but enough for our necessities, until we come to heaven!

An heir who has a great estate beyond the sea, will be content, though he has but little money for his voyage there! Should not Hagar have been content, though the water were spent in her bottle, when there was a well so near? God has given Christ to a believer, and in him all things, "things present and to come," grace and glory! Is not this enough to make him content? "But," says the Christian, "I want present comforts." Consider, the angels in heaven are rich—yet they have no money. You have things to come—angels' riches, so be content then, with the less of present things. If you complain of anything—let it be of your complaining.

4. If we have such a glorious inheritance to come—labor for such a high degree of faith, as to make these future blessings, to become present realities. Faith and hope are two sisters, and are very alike. But they differ thus; hope looks at the excellency of the promise, faith looks at the certainty of it. Now faith looking at the infallible truth of him who promises, thus it makes things to come, present. Faith does antedate glory; it does substantiate things not seen. Faith alters the tenses—it puts the future into the present tense, Psalm 60:7, "Gilead is mine, Manasseh is mine, Ephraim is the strength of my head," etc. Those places were not yet subdued—but God had spoken in his holiness, he had made David a promise, and he believed it, therefore he looked upon it as already subdued: Gilead is mine, etc. "Just so," says faith, "God has spoken in his holiness; he has made me a promise of things to come; therefore heaven is mine already!"

When one will shortly have the inheritance of a house, he says, "this house is mine!" O that we had this art of faith, thus to anticipate heaven, and make things to come present. You who are a believer—heaven is yours now! Your head is already glorified; nay, heaven is begun in you—you have some of those joys which are the first fruits of it. A Christian, by the eye of faith, through the telescope of the promise—may see into heaven. Faith sees the promise fulfilled before it is fulfilled. Faith sets it down as already recieved—before it is paid. Had we a vigorous faith, we might be in heaven before our time! That which a weak believer hopes for—a strong believer does in some measure, possess. Oh that we could often take a prospect of the heavenly paradise: "Go, inspect the city of Jerusalem. Walk around and count the many towers. Take note of the fortified walls, and tour all the citadels," Psalm 48:12, 13. So, go and inspect your heavenly inheritance, see what a glorious situation it is, go count her towers, see what an inheritance you have! O that every day—we could thus look by faith into our heavenly inheritance!

Do not say, "all this shall be mine;" but say, "all this is mine already! My head is there, my faith is there, my heart is there!" Could we thus, living up to the height of our faith, realize and enter into things to come—how would all present things vanish! If a man could live in the sun—the earth would not appear! When Paul had been enraptured up into the third heaven, the earth did hardy appear ever after! See how he scorns it, "I am crucified to the world!" It was a dead thing to him, he had begun heaven already. Thus it is with a man who is heavenized. You saints who are earthly—the eye of your faith is bloodshot! It is the character of a sinner, "he cannot see afar off"; like a man who has bad eyes, who can see only things which are just before him. Faith carries the heart up to heaven—and brings heaven down into the heart!

5. If we have such a glorious inheritance to come—then walk CHEERFULLY with God. Put on your white robes! Has a believer a title to heaven? What—and sad! "We rejoice in hope of the glory of God!" Romans 5:2. It is but a little while—it is but putting off the earthly clothes of our body—and we shall be clothed with the bright robes of glory! And can a believer be sad! See how Christ does secretly check his disciples for this, Luke 24:17. What, sad—and Christ risen! So I say to believers—things to come are yours! How can you be sad? Let them be sad—who have no hope. O rejoice in God!

When the lead of the flesh begins to sink, let the cork of faith swim above! How does the heir rejoice in hope of the inheritance! How does the slave rejoice to think of ending his time of service! Here on earth, we are harassed by sin, and a child of God is forced sometimes to do the devil's work—but shortly death will make us free! There is an eternal jubilee coming, therefore "rejoice in hope of the glory of God!" Can wicked men rejoice that have their portion in this life? And cannot he rejoice, who has an inheritance in heaven? Can the waters of Abanah and Pharphar compare to the waters of Jordan?

O you saints, think into what a blessed condition you are now brought! Is it not a sweet thing to have God appeased? Is it not a matter of joy to be an heir of the promise? Adam in paradise had choice of all the trees, one only excepted. The promises are the trees of life—you may walk in the garden of the Bible, and pluck from all these trees. Who should rejoice—if not a Christian? He has never so much cause to be sad—as he has to be cheerful.

Objection: 1. But my sins trouble me.

Answer. This is true. That sin will not forsake you—is matter of sadness; but that you have forsaken sin—is matter of joy! Sin is a heavy weight upon you. That you cannot run so fast as you desire, in the ways of God, is matter of sadness. But that you go without halting (in regard of righteousness) this is matter of joy! And for your comfort remember, shortly you shall sin no more—all things shall be yours—but sin!

Objection: 2. But we are bid to mourn.

Answer. I would not speak against holy mourning; while we carry fire about us, we must carry water. That is, as long as the fire of sin burns in our breasts, we must carry tears to quench it. But consider,

1. Spiritual joy and mourning are not inconsistent. Sometimes it rains and shines at once: when there is a shower in the eyes, there may be a sunshine in our heart. Mourning and music may stand together; the great mourner in Israel, was the sweet singer of Israel.

2. The end why God makes us sad, is to make us rejoice; he does not require sorrow for sorrow—but it is ordained to be as sauce to make our joy relish the better. We sow in tears—that we may reap in joy.

3. The sweetest joy is from the sourest tears. Christ made the best wine—from water. The purest and most excellent joy, is made of the waters of true repentance. The bee gathers the best honey from the bitterest herbs. Tears are the breeders of spiritual joy. After Hannah had wept, she went away, and was no longer sad. Those clouds are very uncomfortable, which never have any sunshine. Just so, that mourning which dyes the soul all in sable, which has no place for rejoicing, I would rather think it despair, than true remorse. The same God who has bid us mourn, has also bid us rejoice, Phil. 4:4. It is an excellent temper to be serious—yet cheerful. Jesus Christ loves the joyful Christian. Joy puts liveliness and activity into a Christian, it oils the wheels of the affections. A heavy mind makes a dull action. The joy of the Lord is your strength.

The pensive, melancholy Christian, disparages the glory of heaven. What will others say? Here is one who speaks of future glory—but surely he does not believe it—see how sad he is! What ado is here on earth, to make a child of God cheerful! Must we have to force an heir, to rejoice in the estate which has befallen him? Let me tell you, you who refuse consolation, are not fit people to praise God—it is a contradiction to praise God with a sad heart: "I will sing praises," Psalm 108:1. It is more proper to sing praises, than to weep them. Rejoice, O Christian, lift up your crest, triumph in the hope of these things to come. It is not enough that there is joy within the Christian's heart—but it must shine forth in his countenance.

6. If we have such a glorious inheritance to come—let him not envy those who have only present things. God often wrings out the waters of a full cup to wicked men; but there are dregs at the bottom! Indeed, the prosperity of sinners is a great temptation. David stumbled at it, and had almost fallen. Psalm 73, "My feet had well near slipped!" It is not matter of envy but pity—to see men thrive in a way of sin! Do you envy a fool is in mirthful clothes? Do you envy a condemned man, who is going up the ladder to be hung—simply because he has a rich coat? "Those who will be rich, fall into temptations and a snare," 1 Tim. 6:9. Do you envy a man who is fallen into a snare? Wicked men have that guilt which embitters their comforts. They are like a man who has great possessions—yet having a fit of the stone or gout, while he is in that torment, he may be said not to have them, because the comfort of them is taken away. A believer has better things than these—an blissful inheritance! Wicked men have a crown of unrighteousness, but you have a crown of righteousness! They have rich robes, but you have the bright robe of glory. "Envy not the oppressor, and choose none of his ways." Better is sanctified adversity, than successful impiety.

7. If we have such a glorious inheritance to come—be supported in lack of spiritual comfort. Spiritual joy is a sweet thing; this is the hidden manna, the cluster of grapes which grow upon the true vine; this is the saints' banqueting stuff; how sweet is it to have Word, and Spirit, and Conscience speaking peace! in the mouth of these three witnesses, faith is confirmed. "But," says the poor soul that goes mourning, "It is not so with me, I have not the secret seal of heaven, I lack assurance." Well, do not give up waiting. We read that the disciples were in the ship, and there arose a great storm, "And when they had rowed about three or four miles, they saw Jesus." This, O Christian, may be your case: there is a tempest of sorrow risen in your heart; and you have rowed from one ordinance to another, and have no comfort! Well, be not discouraged, do not give up rowing; you have but rowed three or four miles; perhaps when you has rowed a little more—you may see Jesus, and have a comfortable evidence of his love!

But suppose you should row all your life long, and not have assurance—yet this may be a pillar of support—things to come are yours! It is but waiting a while—and you shall be brimful of comfort! A believer is now an heir of this joy; let him wait until he is of age, and he shall be fully possessed of the joys of heaven. For the present, God leaves a seed of comfort in the heart; there is a time shortly coming, when we shall have the full flower; we shall drink of the fruit of the vine in the kingdom of heaven! As Paul said of Onesimus, Philem. verse 15, "For perhaps he therefore departed for a season, that you might receive him forever." So I say of the comforts of God's Spirit—that they may be withdrawn for a season, that we may have them forever! There is a time coming when we shall bathe ourselves in the rivers of divine pleasure.

8. If we have such a glorious inheritance to come—let us zealously contend for it against all oppositions. We have a city above—but there are enemies in the way which we must give battle to. God would give Israel Canaan, a land flowing with milk and honey; but first they must encounter with the sons of Anak. So he will bestow upon us a crown—but we must fight for it. Heaven is not taken without storm. Hence it is the scripture bids us to "fight the good fight of faith," 1 Tim. 6:12, that we may not through a slothful negligence lose the recompense of a reward. Christians must be military people; it befits the children of light to put on the armor of light. The apostle reckons up our several pieces of armor; the shield of faith, the helmet of hope, the breastplate of righteousness; and our weapons—the sword of the Spirit, the cannon-bullet of prayer. Indeed in heaven our armor shall be hung up in token of victory and triumph; but now it is a day of battle, and no cessation of arms, until death. And there is a threefold regiment we must fight against, which would hinder us of our eternal crown.

1. The enemy within, namely, a treacherous HEART. This is a sly enemy; "A man's enemies are those of his own house," Mic. 7:6, nay, of his own heart! Man by his fall lost his head-piece, namely, spiritual wisdom, and ever since he is an enemy to himself. He lays a snare for his own blood, Proverbs 1:18, therefore Augustine prays, "Lord deliver me from that evil man—myself!" The heart is a conclave of wickedness. It is an armory and magazine, where all the weapons of unrighteousness lie. The heart holds conference with Satan—and it sides with him—at every turn is ready to deliver up the keys to him. This is good reason why we should gird on our armor, and give battle to this bosom traitor, which stands in our way to the heavenly crown.

It is reported of Basil, that to shun the allurements and flatteries of the world, he retired and fled into the wilderness; but when he was there, he cries out against his heart, "I have forsaken all—but my evil heart is still tempting me!" Luther used to say, that he feared his heart more than pope or cardinals. Your heart, O Christian, would supplant you of the eternal inheritance. O therefore make a brave fight, run the sword of the Spirit up to the hilt, in the blood of your sins! Stab your heart-lusts to the heart with the knife of mortification! If the flesh does war against us, good reason we should war against the flesh.

2. The second regiment that stands in the way to salvation, and which we must arm against, is the DEVIL. He may be called a regiment, for his name being Legion. This is the red regiment! How furiously does he make his onset upon us, sometimes with temptations, sometimes with persecutions, that if possible we might let fall our armor, and so let go our crown! The devil, that roaring lion, while we are marching to heaven, raises all the bands of hell against us; "whom resist, steadfast in the faith," 1 Pet. 5:9. Our enemy is beaten in part already, he knows no march but running away.

3. The third regiment which stands in our way to heaven is the WORLD. This enemy courts us. It smiles that it may deceive. It kills by embracing! It has a golden apple in one hand—and a dagger in the other! Marcia gave to the emperor Commodus poison, in sweet wine. Such an aromatic cup does the world present us with—that we may drink and die. The ivy, while it clasps about the oak, sucks away the heart of it for its own leaves and berries; such are the world's embraces. "The one I kiss," says Judas, "is the man; arrest him and lead him away." So, whom the world kisses—it often betrays. The world is a silken halter. The world is a golden fetter. Some have been drowned in the sweet waters of pleasure! Others have been choked in silver mines! Oh arm, arm against this flattering enemy! "You adulterous people, don't you know that friendship with the world is hatred toward God? Anyone who chooses to be a friend of the world becomes an enemy of God." James 4:4

If the world's music enchants us, and we fall asleep upon our guard, then the devil falls on, and wounds us. Fight it out against all these regiments.

Consider the excellency of the prize! Things to come! What striving is there for earthly crowns and scepters! with what zeal and alacrity did Hannibal continue his march over the Alps, and Caesar's soldiers fight with hunger and cold? Men will break through laws and oaths, run a thousand hazards for those things which, when they have them, will prove damnable gains. But "things to come are yours." You expect salvation, which is the crown of your desires, the flower of your ambition; oh therefore muster and rally together all your forces against this three-headed adversary which stands in your way to hinder you from taking possession. Fight it out to the death, you have a good captain; Christ is "the Captain of your salvation," Heb. 2:l0. If a flock of sheep have a lion for their captain, what need they fear? So, fear not little flock, you fight under the Lion of the tribe of Judah.

9. If we have such a glorious inheritance to come—if all Christ's things are ours—then all our things must be Christ's.

Justice and equity require it. There is a joint interest between Christ and a believer Christ says, "All that is mine—is yours!" Then the heart of a believer must echo back to Christ, "Lord, all that is mine—is yours!" It was the saying of a holy man, "Lord, you are my all; and my all is yours." Oh be willing to spend, and be spent; do, and suffer for Christ.

1. Let us, with all our might, advance the honor and interest of Jesus Christ! Alas, what is all that we can do? If a king should bestow upon a person, a million dollars per year, with this proviso—that this person shall pay a peppercorn every year to the king; what proportion is there between this man's payment—and his revenue? Alas, we are but unprofitable servants; all that we can do for Christ is not so much as this peppercorn! Yet up, and be doing! Christ hates compliments: we must not only bow the knee to him—but, with the wise men, present him with gifts of gold, frankincense, and myrrh. Do not be like the sons of Belial, who brought their king no presents. "But," says the Christian, "I am poor, and can do little for Christ." Can you not bestow your love upon Christ? In the law, he who could not afford a lamb for an offering, if he brought but two turtle-doves, it was sufficient. The woman in the gospel threw in only her two mites—yet she was accepted. God is not angry with any man because he has but one talent—but because he does not use it.

2. Suffer for Christ, be willing to sell all, nay, to lose all for Christ. We may be losers for him, we shall never be losers by him. If he calls for our blood, let us not deny it him; we have no such blood to shed for Christ—as he has shed for us. It was Luther's saying, "That in the cause of God he was content to endure the odium and fury of the whole world." Basil affirms of the primitive saints, they had so much courage in their sufferings, that many of the heathens, seeing their heroic zeal, turned Christians. They snatched up torments as so many crowns! O think nothing too dear for Christ! We who look for things to come, should be willing to part with things present for Christ.

10. Lastly, If we have such a glorious inheritance to come—be content to wait for these great privileges. It is not incongruous to long for Christ's appearing, and yet to wait for it. You see the glory which a believer shall be invested with; but though the Lord gives a large portion, he may set a long day for the payment. David had the promise of a crown—but was long before he came to wear it. God will not deny his promise—yet he may delay his promise, to teach us to wait. It is but a shortsighted faith, which cannot wait. The farmer waits for the seed. There is a seed of glory sown in a believer's heart; wait until it springs up into a harvest.

Truly, it is a hard thing to wait for these things to come. There are so many discouragements from without, so many distempers from within, that the Christian desires to be at home with Christ. Therefore we need patience, Heb. 10:36, "For you have need of patience." But how shall we get it? Nourish faith. verse 35, "So do not throw away your confidence; it will be richly rewarded." Patience is nothing else but faith spun out; if you would lengthen patience, be sure to strengthen faith.

There are great reasons why a believer should be content to wait for heaven.

1. God is faithful who promises. God's word is security enough to venture upon. All the world hangs upon the word of his power; and cannot our faith hang upon the word of his promise? We have His hand and seal, nay, his oath!

2. While we are waiting, God is tuning and fitting us for glory."Giving thanks to the Father, who has made us fit for the inheritance," Col. 1:12. We must be made fit. Perhaps our hearts are not humble enough, or not patient enough. Perhaps our faith is but in its infancy. We should be content to wait a while, until we have gotten such a vigorous faith as will carry us full sail to heaven! As there is a ripening and a fitting of vessels for hell, Romans 9:22, so there is a ripening and a preparing of the vessels of mercy, verse 23. A Christian should be willing to wait for glory, until he is fit to take his inheritance.

3. While we are waiting, our glory is increasing. While we are laying out for God—he is laying up for us, 2 Tim. 4:8. If we suffer for God, the heavier our cross—the heavier shall be our crown. Would a Christian be in the meridian of glory? Would he have his robes shine bright? Let him stay here and do service; God will reward us, though not for our works—yet according to our works, Mark 16:27. The longer we keep the principal, the greater will the interest be.

The longer a Christian lives, the more glory he may bring to God. Faith is an ingenuous grace; as it has one eye at the reward, so it has another eye at duty. The time of life is the only time we have to work for God. Heaven is a place of receiving; this world is a place of doing. Hence the apostle being inflamed with divine love, though he desired with all his heart be with Christ—yet he was content to live a while longer, that he might build up souls, and make the crown flourish upon the head of Christ.

It is self-love which says, "Who will show us any good?" Divine love says, "How may I do good?" The prodigal son could say, "Father, give me my portion!" He thought more of his portion than his duty. A gracious spirit is content to stay out of heaven a while—that he may be a means to bring others there. He whose heart has been divinely touched with the love of God, his care is not so much for receiving the talents of gold, as for improving the talents of grace. O wait a while! Learn from the saints of old, they waited patiently. If we cannot wait now, what would we have done in the times of the long-lived patriarchs? Look upon worldly men, they wait for pleasures. Shall they wait for earth—and cannot we wait for heaven! If a man has the promise of a grand estate, when such a lease is out, will he not wait for it? We have the promise of heaven when the lease of life is run out; and shall we not wait?

Look upon wicked men, they wait for an opportunity to sin; the adulterer waits for the twilight; sinners "lie in wait for their own blood," Proverbs 1:18. Shall men wait for their damnation, and shall not we be content to wait for our salvation? Wait without murmuring, wait without fainting! The things we expect are infinitely more than we can hope for.

And let me add one caution; "wait on the Lord and keep to his ways," Psalm 37:34. While we are waiting, let us take heed of wavering. Go not a step out of God's way, though a lion be in the way. Do not avoid duty—to meet with safety. Keep to God's highway, "the good old way," Jer. 6:16, the way which is paved with holiness, Isaiah 25:8. "And a highway shall be there, and it shall be called the way of holiness." Avoid crooked paths, take heed of turning to the left hand, lest you be set on the left hand! Sin crosses our hopes; it barricades up our way. A man may as well expect to find heaven in hell, as in a sinful way.

My last use is to such as have only present things—that they would labor for things to come. You have seen the blessed condition of a man in Christ; never rest until this be yours. Alas, how poor and contemptible are these present earthly enjoyments, when laid in balance with things to come!

1. What is honor— which is the highest elevation of men's ambition? One calls honor—the gallant madness. It was foretold to Agrippina, Nero's mother, that her son would be emperor, and that he would afterward kill his own mother; to which Agrippina replied, "let my son be emperor, and then let him kill me and spare not"—so thirsty was she of honor. Alas, what are swelling titles but rattles to applaud men's ambition? Honor is like a gale of wind which carries the ship; sometimes this wind is down, a man has lost his honor, and lives to see himself entombed: sometimes this wind is too high: how many have been blown to hell, while they have been sailing with the wind of popular applause! Honor is but a glorious nothing! Acts 25:23. It does not make a man really the better—but often the worse. A man swelled with honor, lacking grace—his bigness is his disease and doom.

2. What are riches—that men so thirst after them? Amos 2:7, "Who pant after the dust of the earth." Golden dust will sooner choke than satisfy! How many have pulled down their souls to build up their houses! What a transiency and deficiency is there in all things under the sun? Christ, who had all riches, scorned these earthly riches. He was born poor—the feeding-trough was his cradle, the cobwebs his curtains. He lived poor—he had nowhere to lay his head. He died poor; he made no will; he had no crown-lands, only his coat was left, and that the soldiers parted among them. His funeral was fitting; for as he was born in another man's stable, so he was buried in another man's tomb; to show how he did despise earthly dignities and possessions. His kingdom was not of this world.

Suppose an hour of adversity comes, can these present earthly things quiet the mind in trouble? Riches are called thick clay, which will sooner break the back, than lighten the heart. When pangs of conscience and pangs of death come, and there is no hope of things to come, what peace can the world give at such a time? Surely it can yield no more comfort, than a silken stocking to a man whose leg is out of joint. A fresh color delights the eye; but if the eye be sore, this color will not heal it. "Riches avail not in the day of wrath." You can not hold your wedge of gold as a screen to keep off the fire of God's justice.

Let this sound a retreat to call us off from the immoderate pursuit of present things, to labor for things to come. What are these lower springs—compared to the upper springs? As Abraham said, "Lord, what will you give me, seeing I go childless?" So say, "Lord, what will you give me, seeing I go Christless?" Luther did solemnly protest, God should not put him off with these worldly things. Oh labor for those blessings in heavenly places. Earthly things may be pleasing—but they are not permanent.

Do not be content with a few earthly gifts: Abraham gave unto the sons of the concubines gifts, and sent them away; "but unto Isaac, he gave all that he had." Reprobates may have a few jewels and earrings which God scatters with an indifferent hand: these, like the sons of the concubines, are put off with a few earthly gifts. But labor for the eternal inheritance! Get into Christ, and then all is yours! So says the Apostle, "All things are yours, and you belong to Christ!"

The Duty of Self-Denial

by Thomas Watson, 1675

Christian Reader,
The weightiness of the argument here discoursed on justly merits a larger volume. But I have contracted it, so that it may possibly come into more hands. I must profess I do not know a more necessary point in divinity. Self-denial is the first principle of Christianity! It is the life-blood which must run through the whole body of piety. Self-denial is not learned at an academy, but from the oracles of Scripture.

It is my request to the reader to pursue this manual with seriousness, knowing that the practice of self-denial is that wherein his salvation is nearly concerned. "May the Lord work with His Word and cause the dew of His blessing to fall with this manna," is the prayer of,
Your Friend and Servant in the Gospel,
Thomas Watson, 1675

1. Exposition of the verse.

"And He said to them all—If any man will come after Me, let him deny himself." Luke 9:23

"All Scripture is inspired by God and is profitable for teaching, for rebuking, for correcting, for training in righteousness, so that the man of God may be complete, equipped for every good work." 2 Timothy 3:16. The Word is compared to a lamp for its illuminating quality, Psalm 119:105, and to refined silver for its enriching quality, Psalm 12:6. Among other parts of sacred writ, this is not the least, "If any man will come after Me, let him deny himself."

These words are dropped from the lips of Christ, the oracle of truth. In the preceding verse, our blessed Savior foretold His suffering, "The Son of Man must suffer many things." And His suffering is set down in two expressions:

1. He must be rejected. Thus He was the "stone which the builders rejected," Psalm 118:22.

2. He must be slain. This diamond must be cut! He who gave life to others, must Himself die. And as Christ thus abased Himself for us—so we must deny ourselves for Him. "And He said to them all, If any man will come after Me, let him deny himself."

Self-denial is the foundation of godliness, and if this is not well laid, all the building will fall. Let me explain the words:

1. "And He said to them all." Self-denial is of universal extent. It concerns all; it respects both ministers and people. Christ spoke it as well to His apostles as to the rest of His hearers.

2. "If any man will come after Me." That is--if he will arrive at that place of glory where I am going--"let him deny himself."

3. "Let him deny himself." Beza and Erasmus render it, "Let him lay aside or reject himself." Self-denial is a kind of self-annihilation. The words have two parts:

First, a supposal: "If any man will come after Me."

Second, an imposal: "Let him deny himself." These words are not only a permission—but an injunction. It carries in it the force of the command. It is as if a king should say, "Let it be enacted."

The PROPOSITION I shall insist on, is that a true Christian must be a self-denier. "Let him deny himself."

2. Explanation of the Proposition

In what sense must a Christian NOT deny himself?

1. He must not deny his promise. A man's promise should be sacred. He is to keep it though it is to his loss, Psalm 15:1,4. He who makes no reckoning of his promise—God makes no reckoning of his profession.

2. A Christian must not deny his grace. He must not disown any good work wrought in him. He ought not to say that he is a dry tree—when the dew of heaven lies upon his branches. As it is a sin for a man to make himself better than he is—so it is to make himself worse. To say he has grace when he has none—is presumption. To say he has no grace when he has—is ingratitude. It is bearing false witness against the Spirit of God.

In what sense MUST a Christian deny himself?

In general, he must deny that carnal part which is as near to him as himself, that which is as the apple of his eye. But more particularly:

1. A Christian must deny his REASON. I do not say renounce it—but deny it. Some cry up the Diana of reason, making it the rule and standard of faith. Indeed, that there is a God and that this God is to be worshiped, is a law written in the heart of man and is consonant to reason. But who God is, and the right mode of worship, is such a sublime matter, that reason can no more find out—than the Philistines could Sampson's riddle. Job 11:7, "Can you by searching find out God?"

Reason must be denied in DOCTRINES proposed to be believed:

The doctrine of the Trinity. The well is deep, and who canfathom it with the plumbline of reason! The three persons in the Trinity are distinguished but not divided. They are three subsistences but one essence. The Trinity is purely an object of faith. There are some truths in true religion which are demonstrable by reason, such as that we should flee vice and do to others as we would have them do to us. But the Trinity of persons, in the unity of essence—is of divine revelation, and must be assented to by faith. Those illuminated philosophers who could wisely discourse of the magnitude and influence of the stars, the nature of plants and minerals—could not by their deepest investigation, find out the mystery of the Trinity. This is wholly supernatural and must be adored with humble believing!

The doctrine of the Incarnation. This doctrine teaches: that eternity—should be born, that He who rules the stars—should suck the breasts, that a virgin—should conceive, that the branch—should bear the root, that in Christ—there should be two natures, yet but one person, that the divine nature—should not be translated into the human, yet the human nature should be assumed into the person of the Son of God, the human nature is not God—yet one with God. Here frail human reason must be denied.

The doctrine of the Resurrection. That the body interred, nay, crumbled into a thousand pieces—and the ashes scattered over the earth—should rise again, is above frail human reason to imagine. The Epicureans and Stoics derided Paul, when he preached to them of the resurrection, Acts 17:22. Here reason must be taken captive, John 5:28, "Do not be amazed at this, for a time is coming when all who are in their graves will hear his voice and come out!" 1 Corinthians 15:42-43. The chemist can, out of several metals mingled together, extract the one from the other, the silver from the gold, the tin from the silver, and can reduce every metal to its own species. Just so, when the bodies of men are mixed with other substances, the wise God can make a sudden extraction and clothe every soul with its own body. Did not the same particular body rise, it would be rather a creation, than a resurrection. Acts 26:8, "Why should it be thought incredible, that God should raise the dead?" God can do it, because of His power, Matthew 22:29. And he must do it, because of His truth.

The doctrines of faith do not oppose reason—but transcend it!

Reason must be denied in in DUTIES enjoined to be practiced. There are many duties in piety, which carnal reason quarrels at.

God says, "It is the glory of a man to pass by an offense," Proverbs 19:11.

"No!" says carnal reason, "it is cowardice!" The heathens thought it gallantry of spirit, to avenge injuries.

God says that the paths of holiness are strewn with roses. Proverbs 3:17, "Her ways are ways of pleasantness."

"No!" says carnal reason, "they are severe and cynical. I must crucify my delights and drown my mirth in tears!"

God says that piety is gainful. 1 Timothy 6:8, "Godliness is great gain." It brings contentment arising from the favor of God. It brings temporal riches. Proverbs 3:16, "In her left hand riches and honor." The way to be prosperous is to be pious.

"No!" says carnal reason, If I follow the trade of piety I shall go bankrupt!" In this case, carnal reason must be denied and fought against.

He who will go no farther than erring human reason will come many leagues short of heaven.

2. A Christian must deny his WILL. Brugensis said, "The will is the great wheel in the soul—which moves all the affections." The will in the state of innocence was regular. It echoed God's will. But since the fall, though it retains its freedom in moral actions—yet spiritually it is depraved. "If the will could cease from sinning," says Bernard, "there would be no hell." The greatest wound is fallen upon the will. The mariners compass, being stricken with thunder, causes the point of the needle to be wrong. Man's nature being corrupted, causes the will to point wrong; it points to evil. There is in the will, not only impotence but obstinacy. Acts 7:51, "You have always resisted the Holy Spirit."

Here we must deny our will, and subject it to God's will. If a crooked stick is laid upon a level ground—we do not try to bring the ground even with the stick—but to make the stick even to the ground. So God's will is not to be brought to ours—but our crooked will must be brought to God's will. We pray, "Your will be done." The way to have our will, is to deny it.

3. A Christian must deny his own RIGHTEOUSNESS, his moralities, duties, and good works. Philippians 3:9, "That I may be found in Him not having my own righteousness." The spider weaves a web out of her own body. A hypocrite would spin a web of salvation out of his own righteousness. But Paul, like the bee, sucked salvation from the flower of Christ's righteousness. Isaiah 64:6, "All our righteousness are as filthy rags." Our best duties are filled with sin. Put gold in the fire— and out comes the dross. Our most golden services are mixed with unbelief. The angel pouring sweet fragrances into the prayers of the saints, Revelation 8:3, shows that they are in themselves unsavory—and need Christ's sweet fragrances to perfume them.

We must never trust in our duties—but only in Christ's righteousness for salvation. Noah's dove made use of her wings to fly—but trusted the ark for safety.

And, if we must deny our holy things in point of justification, then much more our civilities and moralities. A stake may be finely painted—but it has no root. A man may be painted with morality—and yet have no root of grace. A moral person is only externally washed—not internally changed. The life may be civil to men—when the heart is wicked against God; just as the sea may be calm—when the water is salty. The Pharisee could say he was no adulterer, Luke 18:11—but he could not say he was not proud.

The moral person may have a secret antipathy against godliness. He may hate grace—as much as vice. Morality is but a cracked title to heaven. A piece of brass may shine—but, lacking the King's image, it will not pass as currency. A man may shine with moral virtues—but lacking the image of God consisting in holiness—he will not pass as currency at the day of judgment. Morality is good—but God will say, "You still lack one thing!" Luke 18:22. Morality is a good Jacob's staff to walk with among men—but it is a bad Jacob's ladder to climb up to heaven!

4. A Christian must deny all SELF-CONFIDENCE. How confident was Pendleton of himself, "This fat of mine shall melt in the fire, for Christ!" But instead of that his courage melted.

The same Hebrew word signifies both confidence and folly. Self-confidence betrays folly. Peter presumed too much on his own strength, "Peter replied—Even if all fall away on account of you, I never will." Matthew 26:33. But how soon was his confidence shaken and blown down with a breath of a young girl! Matthew 26:71-72, "He denied it with an oath, saying, I don't know the man!" Peter's denying of Christ, was the result of not denying his self-confidence. Self jealousy is good. Romans 11:20, "Be not high-minded—but fear." The trembling reed often stands when the confident cedar falls. Who that knows the fierceness of a trial, or the falseness of his heart—will not fear? How have some professors shined like stars in the church's hemisphere, yet have been falling stars? Porphyry, Julian, Cardinal Pool, Gardener, Judas. The Apostles have been called by some of the ancients, by such terms as "the eyes of the world," "Christ's feet," "the church's breasts." Judas was one of these—yet a traitor.

Nay, some of the saints, through God's withdrawing the influence of His Spirit, have relapsed for a time, such as Cranmer and Origen, whose heart fainted under persecution, and he offered incense to the idol.

Deny self-confidence. 1 Corinthians 10:12, "Let him who thinks he stands, take heed lest he fall." It is just with God, that he who trusts himself—should be left to himself! The vine being weak, twists around the oak to support it. A good Christian, being conscious of his own imbecility, twists by faith around Christ. Philippians 4:13, "I can do all things through Christ's strengthening me." Sampson's strength lay in his hair. Ours lies in our head, Christ.

5. A Christian must deny pride and SELF-CONCEIT. Job 11:12, "Vain man would be wise." In the Hebrew it is "Empty man!" Man is a proud piece of flesh! He is apt to have a high opinion of himself. Acts 8:9, "Simon had been a sorcerer there for many years, claiming to be someone great." Sapor calls himself "Brother of the Sun and Moon." Commodus the Emperor called himself "The Golden Hercules." The Persian kings made others worship their images. Such as view themselves in the flattering looking-glass of self-love, appear bigger in their own eyes than they are. They think their spark is a sun! They think their drop is a sea! They are highly conceited of their acumen, their wit and abilities, and are ready to despise others. The Chinese think so highly of themselves, that they say that Europe has one eye and they have two, and the rest of the world is blind.

Deny self-conceit. Romans 12:3, "I say to every man who is among you, not to think of himself more highly than he ought to think." Proverbs 23:4, "Cease from your own wisdom." It does not say cease from being wise—but from thinking yourself wise, Proverbs 3:7 and Philippians 2:3.

That you may deny all high, supercilious thoughts of yourselves, consider:

Self-conceit is a great sin. Chrysostom calls it "the mother of hell." It is a kind of idolatry, a self-worshiping.

Whatever noble endowments you have, are borrowed. As the man said of the axe which fell in the water, 2 Kings 6:5, "Oh, my master—it was borrowed!" And what wise man would be proud of a jewel that was lent to him? "What makes you better than anyone else? What do you have that God hasn't given you? And if all you have is from God, why boast as though you have accomplished something on your own?" 1 Corinthians 4:7. The moon has no cause to be proud of her light—for which she is indebted to the sun.

Whatever acuteness of wit, or sageness of judgment you have—think how far short you come. How far short do you come of that knowledge which Adam had in innocence? He was the oracle of wisdom. He could unlock nature's dark cabinet and find out those secrets which bewilder us. Adam had a full inspection into the cause of things. He was a kind of earthly angel.

But how far short do you come of him! Your knowledge is checkered with ignorance. There are many hard knots in nature which cannot be easily untied—like why the loadstone should draw iron and leave gold and pearl; or why the Nile should overflow in the summer when waters are usually lowest. Job 38:24-25, "Where is the path to the origin of light? Where is the home of the east wind? Who created a channel for the torrents of rain? Who laid out the path for the lightning?" Why is the sea higher than the earth, and yet does not drown it? How do the bones grow in the womb? Ecclesiastes 11:5. Who can explain exactly how the body functions? He who sees clearest, has a mist before his eyes. By eating of the tree of knowledge, we lost the key of knowledge!

How far short do you come of that knowledge Satan has? He is called "demon" from his knowledge. We read of the "depths of Satan," Revelation 2:24, and his stratagems, 2 Corinthians 2:11. Satan is an intelligent spirit. Though he has lost his sanctity—yet not his knowledge. Though he has lost his breastplate—yet not his headpiece. He has wit enough to deceive the nations, Revelation 20:3. His understanding is nimble, and, being compared with ours, is like the swift flight of an eagle, compared with the slow motion of a snail. Why, then, should any be puffed up with deceit of their knowledge, wherein the devil far outstrips them!

How far short do you come of the knowledge they have who are perfected in glory? He who is higher than a dwarf—may be lower than a giant. Such as excel others in natural abilities—are of a lower stature than the glorified saints. 1 Corinthians 13:12, "We see through a glass darkly." But the saints in bliss have a full-eyed vision of God. Their light which burned here like a smothered fire—is now blown up into a pure flame. An glorified young Christian, knows more than the most profound theologians on earth. In heaven, all shadows fly away—the sun of righteousness having risen there with his illustrious beams! This may pull down the plumes of pride and self-conceit.

Your dark side is broader than your light side. Your ignorance is more than your knowledge. Your knowledge is but candle-light; your ignorance as the Cimmerian darkness. Job 26:14 "How little a portion is known of God?" The Septuagint renders it, "How little a drop!" To imagine that we can comprehend the Deity, is as if we should think that we can measure the skies. Christians, the greatest part of your knowledge is not as much, as the least part of your ignorance. This may demolish all proud imaginations. You have no cause to be conceited of the knowledge you have—but rather to be humbled for what you lack!

Think of what a hell of sin you carry about you. Sin is the accursed thing, Joshua 5:13. It is the quintessence of evil. It is like a stain to beauty. It was typified by the menstrual cloth, which was the most unclean thing under the Law. Though you have knowledge, sin eclipses it. It is as if a woman should have a fair face—but a cancer in her breast! Your knowledge does not so much adorn you, as sin debases you.

Grace can never thrive where pride and self-conceit grow. As a body with cancer cannot thrive—so neither can the soul thrive which is cancered with pride and self-conceit. A proud head—makes a barren heart!

A supercilious conceitedness is odious, and much lessens any worth in a person. It is like a great flaw in a diamond. The more one values himself, the less God and angels value him. Let a person be eminent—yet, if he is self-conceited, he is loved by none. He is like a physician who has the plague. Though he may be admired for his skill—yet none care to come near him.

Such as have a high opinion of their own excellencies are on the fast track to eternal ruin! Either God infatuates them, Isaiah 29:14, or denies a blessing to their labors, or allows them to fall into some great sin. Peter, who was so well-conceited of himself, as if he had more grace than all the Apostles, the Lord let him fall very low! He denied Christ with an oath, nay, an imprecation, Matthew 26:74. Peter wished a curse on himself if he knew Christ; nay, some think he cursed Christ.

The Lord sometimes lets vain, conceited people fall—not only foully, but finally. "The doves," says Pliny, "take pride in their feathers, and in their flying high at last, they soar so high that they are prey to the hawk!" So, when men fly high in self-conceitedness, they become prey to the prince of the air!

Let all this, make us deny our pride; let it kill the worm of self-conceit. If we are proud of our knowledge—the devil does not care how much we know. Let Paul be our pattern. Though he was the chief of the Apostles, he says, "I am less than the least of all God's people." Ephesians 3:8. "I am nothing." 2 Corinthians 12:11. This illustrious Apostle, a star of the first magnitude, shrank into nothing in his own eyes. It is excellent to be like Moses, whose face had a luster on it—but "he was not aware that his face was radiant." Exodus 34:29.

6. A Christian must deny his APPETITE. The gluttonous appetite cries, "Give, give!" Proverbs 30:15. Paul beat down his body, 1 Corinthians 9:27. Such a proportion only is to be taken for the recruiting of nature, as may help forward God's service. More are hurt by excess in lawful things--than by meddling with sinful things. More are killed by wine--than by poison. Many make their belly their god, Philippians 3:19. And to this god, they pour their drink offerings! And to this god, they pour their drink offerings. Clemens Alexandrinus writes of a fish whose heart is in his belly. This is an emblem of epicures, whose heart is in their belly; they are devoted to their appetite! Excess in food or drink clouds the mind, chokes holy affections, and provokes lust. The foulest weeds grow out of the fattest soil. Intemperance shortens life—as too much oil extinguishes the lamp. Many dig their graves, with their teeth! Christ cautioned His Apostles, Luke 21:34, "Be careful, or your hearts will be weighed down with dissipation." Seneca could say he was born to higher things, than to be a slave to his body. What a shame is it—that the soul, that princely part, which sways the scepter of reason, and is akin to the angels, should be enslaved to the brutish part! Deny the sinful cravings of the flesh. What has God given conscience for, but to be a golden bridle to check the inordinacy of the appetite!

7. A Christian must deny his EASE. Proverbs 1:32, "Ease slays the simple." The flesh is prone to sloth and softness. It is loath to take pains for heaven. Proverbs 19:24, "A slothful man hides his hand in his bosom." He is loath to pluck it out—though it is to lay hold on a crown! Weeds and vermin grow in untilled ground, and all vices grow in an idle, untilled heart. How can they expect to reap a harvest of glory—who never sowed any seed? Is Satan so busy in his diocese, 1 Peter 5:8, and are Christians idle? Are they like the lilies—which neither toil, nor spin? O deny your ease! Seneca, a heather, devoted himself to labor and spent part of the night in study. Hannibal forced his way over the Alps and craggy rocks. We must force our way to paradise. Let us shake off sloth—as Paul did the viper!

Never think to be brought to heaven as the passengers in a ship are brought to their ports—while sleeping! 1 Chronicles 22:16, "Arise and be doing." God puts no difference between the slothful servant and the wicked servant, "You wicked and lazy servant!" Matthew 25:26. Those slothful people in Eturia, who like drones enter into the hive and consumed the honey, were expelled from others and condemned to exile. Such as idle away the day of grace and fold their hands to sleep when they should be working out salvation, God will condemn to a perpetual exile in hell.

8. A Christian must deny CARNAL POLICY. This is the wisdom of the flesh, 2 Corinthians 1:12. Carnal policy is craft. The politician does not consult what is best for the country—but what is the safest policy for himself. The politician is made of willow; he can side with all parties; his religion is cut according to the fashion of the times; he can bow either to the east or to the west. Zeal for truth, is blotted out of the politician's creed. Sir Thomas More said that he would not follow truth too near the heels—lest it should dash out his brains. It is judged by some a piece of wise policy, not to declare against error for fear of losing a party.

The Politician is a latitudinarian. He can go all ways. The ostrich's wings help her to outrun other creatures. Sinful policy makes men run further than they can, who are of purer consciences. In short, the politician is like a chameleon, who can change into all colors—and be of the same mind as his company is. He can be either serious or feathery. I grant that Christian prudence is commendable—but the serpent (shrewdness) must not devour the dove (inoffensiveness). That policy is unjustifiable, which teaches people to avoid duty. Deny carnal policy; dare to be honest. The best policy is to hold fast to honesty and integrity.

9. A Christian must deny his inordinate ANGER. James 1:26, "If any man among you seems to be religious, and bridles not his tongue, this man's religion is vain." Every member of the body is infected with sin, as every branch of wormwood is bitter; but the tongue is full of deadly poison, James 3:8. Augustine compares the tongue to a furnace, and too often sparks of anger fly out of it! The Holy Spirit once descended in cloven tongues of fire, Acts 2:3. But the Apostle James speaks of a tongue that is set on fire of hell, James 3:6. Some cannot rule their own spirit—but are carried away with their passions as a chariot with wild horses. "Many," said Jerome, "who will not be drunk with wine—will be drunk with rash anger." Ecclesiastes 7:9, "Anger rests in the bosom of fools!" Anger may be in a wise man—but it rests in a fool. There is, I know, a holy anger against sin—but the fury of anger is the scum which boils off from an unsavory heart! Anger disturbs reason, and makes a person unfit for holy duties.

O Christians, deny yourselves! Pray that God will set a watch before your lips, Psalm 141:4. Labor to quench the fire of wrath—with a flood of tears! It is recorded of Mr. John Bruen, in the county of Chester, that though he was naturally of a hasty, angry spirit—yet at length he got the victory over his passions, and grew so meek and calm that his very nature seemed to be quite altered. Grace does to the passions what Christ did to the sea when it was stormy. He said, "Peace, be still." And there was a great calm. Grace turns the fierceness of the lion—into the meekness of the dove!

10. A Christian must deny SINFUL FASHIONS. Romans 12:2, "Be not conformed to this world." That is—do not be conformed to the fashions and mode of it. If the old Christians were to rise out of their graves—our new fashions might frighten them into their graves again! Was there ever such excess in hair? 1 Corinthians 11:14, "Does not even nature itself teach you that if a man has long hair it is a disgrace to him." More money is sometimes laid out for a wig to cover one head—than would clothe twenty poor people. One asked Pastor Dod why he did not preach against those ruffians who wore long hair. He replied, "If grace comes into their heart—it will make them cut off their hair."

Nor can the female gender be excused for their excess in apparel. "The Lord will strip away their artful beauty—their ornaments, headbands, and crescent necklaces; their earrings, bracelets, and veils of shimmering gauze. Gone will be their scarves, ankle chains, sashes, perfumes, and charms; their rings, jewels, party clothes, gowns, capes, and purses; their mirrors, linen garments, head ornaments, and shawls." Isaiah 3:18-23. Seneca complained of those in his time who hung two or three houses on their ears! Some wear half their incomes upon their backs! Lysander would not allow his daughters to be too gorgeously attired, saying "it would make them more common—than lovely." What painted faces and bare shoulders appear in the congregations! That professors should conform and comply with others in their antic dresses, is a reproach of piety! A tear in the eye—would more adorn than a tower on the head. O deny yourselves! Pull down these flags of vanity. Have not God's judgments humbled you? 1 Timothy 2:9, "I want women to be modest in their appearance. They should wear decent and appropriate clothing and not draw attention to themselves by the way they fix their hair or by wearing gold or pearls or expensive clothes." Let the hidden man of the heart, be beautified and bespangled with grace. Psalm 45:13, "The king's daughter is all glorious within."

11. A Christian must deny his own AIMS. He must not look with one eye at piety—and aim at himself with the other eye. He must not aim at self-enriching and self-applause.

He must not aim at self-enriching. Some espouse the gospel only for gain. They court this queen, not for her beauty but for her jewels! It is not the fire of the altar they regard—but the gold of the altar! 1 Timothy 6:5, "They think that godliness is a means to financial gain." Camero, a French divine of Bordeaux, relates a story of one Santangel, a lawyer, who turned Protestant only out of worldly respects—that he might grow rich.

Judas preached and wrought miracles—but his eye was chiefly on the money bag. How do many ministers heap benefice upon benefice, minding the fleece more than the flock! Dumb dogs (that is, those who are afraid to speak the truth for fear that it will offend the rich) are greedy dogs. "For the leaders of my people—the Lord's watchmen, his shepherds—are blind to every danger. They are like silent watchdogs that give no warning when danger comes. They love to lie around, sleeping and dreaming. And they are as greedy as dogs, never satisfied. They are stupid shepherds, all following their own path, all of them intent on personal gain." Isaiah 56:10-11. These make use of the ministerial function, only as a net to catch filthy lucre. This is to be profane in sacred things. It is sordid and unworthy of a Christian, to make piety bow to secular interest.

A Christian must not aim at self-applause. "Be careful not to do your 'acts of righteousness' before men, to be seen by them. If you do, you will have no reward from your Father in heaven." Matthew 6:1. They prayed and gave alms—that they might be seen by men. The oil of vain-glory fed their lamp! Verse 5, "Truly they have their reward." They might write "Received in full payment." It is a saying of Spanhemius, that there is in every man by nature—a measure of Pharisaism—a seeking after the glory and applause of the world. "Everything they do is done for men to see: They make their phylacteries wide and the tassels on their garments long; they love the place of honor at banquets and the most important seats in the synagogues; they love to be greeted in the marketplaces and to have men call them Rabbi." Matthew 23:5-7

Luther confessed that, although he was never tempted with covetousness—yet he was sometimes with vain-glory! The moth breeds in the finest cloth; and self-seeking is apt to breed in the best duties. Sinister aims corrupt piety. A good aim will not make a bad action good—but a bad aim will make a good action bad.

To blame are they who, when they have done any glorious service in the church, take the praise themselves, like those heathens who sacrificed the wax to their gods, but kept the honey to themselves. Matthew Paris speaks of one who, having in several lectures proved strenuously that Christ was God, and being highly applauded for it, cried out saying, "O Jesus, You are indebted to me for Your divinity this day." Whereupon this doctor was stricken suddenly with a stupidness and forgetfulness.

Let this cause trembling and humility in Christians. Some ships which have escaped the rocks, have been wrecked upon the sands. Many who have escaped the rocks of gross scandals have been wrecked upon the sands of self-seeking. Tacitus said he would not have Erasmus's fame and applause, for all the world. No—but to have esteem in God's church is a blessing. Hebrews 11:2 "By faith the elders obtained a good report." Much of the honor of piety depends upon the credit of those who profess it. But the sin is when self-applause is the only thing hunted after. Popular applause is the golden arrow which glitters in the eye—but wounds the heart. How many have been blown to hell with the breath of popular applause.

O let us deny, yes, abhor this vain-glorious temper. We have a holy example in John the Baptist, who sought to lift up Christ and beat down himself. John 1:15, "Someone is coming who is far greater than I am." It is as if he had said "I am but the herald, the voice of one crying. Christ, who comes after me, is the Prince. I am but the morning star; He is the sun. I baptize only with water, He with the Holy Spirit." Thus he sets the crown of honor upon Christ's head.

When Joab had taken Rabbah, he did not usurp the praise to himself—but sent for King David that he might carry away the glory of the victory, 2 Samuel 12:27. So, when any eminent service in church has been done—the glory of all should be given to Christ and free grace! It is better that God should approve—than that the world should applaud! If we are faithful, we shall have honor enough in heaven.

Let this be our chief aim in duty that we may grow more in love with God and be made more like Him, have more communion with Him, and bring more revenues of honor to Him. 1 Peter 4:11, "That in all things, God may be glorified." We should not only advance God's glory, but design God's glory. It was a worthy speech of Philip de Mornay upon his deathbed, that he had, through the course of his life, made God's glory his end and aim. As all the rivers run into the sea, so all our actions must run into God, the infinite Ocean!

12. A Christian must deny all UNGODLINESS. Titus 2:11-12, "The grace of God has appeared to all men, teaching us that denying ungodliness and worldly lusts, we should live soberly." The Turks say in their Koran—that God did not give men lustful desires to be frustrated. The scripture gives no license for sin. It bids us to deny ungodly lusts. It is not likely he will sacrifice his Isaac—his worldly profits—who will not sacrifice the ram—his vile lusts! A Christian must deny his malice, revenge, covetousness, uncleanness, superstition, and heterodoxy. A man may as well go to hell for a drunken opinion—as a drunken life. And let me especially instance two sins a Christian must deny:

A Christian must deny the sin of rash censuring. James 4:11, "Don't speak evil against each other." Some make it a part of their religion—to criticize others, and clip their credit to make it weigh lighter. You shall hear them say, "Such a one is proud, factious, and hypocritical." James 4:12, "Who are you to judge another?" Augustine could not endure that any should detract from the good name of others.

The root of censoriousness is pride. A person thinks that by taking away from another's reputation—he shall add something to his own. But let him who shall raise himself upon the ruin of another's fame, be warned. Do you think it is no sin to murder a man in his name? You who are such a critic, it is to be feared you can spy all faults but your own! O Christian, look inward. If you viewed your own spots more in the looking-glass of the Word, you would not be as ready to throw the stone of censure at others. Deny this sin of rash censuring and smiting with the tongue, Jeremiah 18:18. You who speak reproachfully of your brother without a cause, the time may come that he may be accepted—and you rejected! He may be found gold—and you reprobate silver!

A Christian must deny his besetting complexion sin. Psalm 12:23, "I have kept myself from my iniquity." As there is one master bee in the hive, so there is naturally one master sin in the heart. This must be denied. The devil can hold a man fast by one sin. A jailer can hold the prisoner fast by one fetter. One sin is enough to stop the current of mercy. One sin may damn as well as more, just as one millstone is enough to sink a man into the sea. If there is any lust which we cannot deny, it will be a bitter root either of scandal or apostasy.

13. A Christian must deny his RELATIONS. Luke 14:26, "If any man comes to me and hates not father and mother and wife and children, he cannot be My disciple." The meaning is, when carnal relations come in competition with Christ, or stand in opposition to Christ—we must hate them. When our friends would prove snares, and hinder us from our duty, we must either leap over them or tread upon them! Here is faith in God. "If my wife," said Jerome, "should hang about my neck, and persuade me to deny Christ, I would break from her and fly to the cross!" When Peter would be a tempter, Christ said, "Get behind Me, Satan."

14. A Christian must deny his ESTATE for Christ. A carnal heart will commend and profess Christ—but will part with nothing for Him. The young man in the gospel was Christ's hearer—but not His follower. "He had heavenly desires—but an earthly appetite," as one has said. When Christ said to him, "Sell all and give to the poor," he went away sorrowful, Matthew 19:22. When riches are joined with a bad heart, they do much hurt. The world lay nearer the young man's heart than Christ.

Have some of the heathens denied the world? Epaminondes, a Grecian captain who obtained many glorious victories, was a great despiser of the world. He refused vast sums of money sent him from the King of Persia, so that when he died he left scarcely enough to defray the charges of his funeral. Did a heathen go thus far in denying the world, and shall not Christians do much more? Let the wedge of gold be denied for the pearl of great price. Matthew 19:27, "We have forsaken all and followed You." A true saint esteems the gleanings of Christ better than the world's vintage. Philippians 3:8, "For whom I have suffered the loss of all things."

Galeacius, marquess of Vico, parted with a fair estate to enjoy the pure ordinances of Christ at Geneva. When a Jesuit persuaded him to return to his popish religion in Italy, promising him a huge sum of money, he said, "Let their money perish with them, who esteem all the gold in the world worth one hour's communion with Jesus Christ and His Holy Spirit."

15. A Christian must deny his LIFE for Christ. This is in the text, "Let him take up his cross." Suffering for Christ must be voluntary and spontaneous. He who suffers against his will—bears the cross; he who suffers willingly—takes up the cross. A fair virgin fell in love with Crates for his learning. He showed her his staff and his scrip. "This," he said, "is your i." Christ shows us His cross. If we will not have Him upon these terms, the match is not likely to go on. Sufferings are waiting for us, Acts 20:23. "Everyone who wants to live a godly life in Christ Jesus will suffer persecution." 2 Timothy 3:12. The devil has not grown kinder. "Your enemy the devil prowls around like a roaring lion, looking for someone to devour!" 1 Peter 5:8.

Some think of reigning with Christ—but not of suffering with Christ. Joseph dreamed of his advancement, but not of his imprisonment.

The flesh cries out, That cross is painful! There are nails in that cross which tear me!"

But life must be denied, yes, hated for Christ. Luke 14:26, "If any man comes to Me and hates not father and mother and his own life, he cannot be My disciple." Love for Christ must outweigh life. Revelation 12:11, "They loved not their lives to the death." Paul carried the image of Christ in his heart as a saint, and the message of Christ in his body as a martyr, Galatians 6:17. The primitive worthies snatched up torments as so many crowns, and were content to shed their blood for Christ, knowing they would exchange their bloody robes-for white ones. The prophet Isaiah was sawn in half. Jeremiah was killed by stoning. Amos was killed with an iron bar. Luke was hanged on an olive tree.

I read that Irenaeus was carried to a place where a cross was set on one side and an idol on the other. He was given a choice either to bow to the idol—or suffer on the cross. He chose the latter.

Basil speaks of a virgin condemned to the fire. She was offered her life and estate if she would bow down to an image. She answered, "Let life and money go; welcome Christ!"

Though every Christian is not actually a martyr—yet he has a preparation of mind, and is ready to suffer—if God calls. Luther said he would rather be a martyr than a monarch. Let us then, take up the cross.

Can wicked men be content to suffer for their lusts, and shall we not suffer for Christ? We are to look upon our sufferings as a badge of honor. If we receive honor when we are reproached for Christ, much more shall we receive it when we die for Him. 1 Peter 4:14, "If you are insulted because of the name of Christ, you are blessed, for the Spirit of glory and of God rests on you." Our sufferings for Christ propagate piety. Paul's being imprisoned made the gospel to be more enlarged, Philippians 1:12. Justin Martyr was converted to the faith by beholding the heroic patience and courage of the Christians in their sufferings.

The cross leads to the crown. 2 Timothy 2:12, "If we suffer, we shall also reign with Him." Who would not be willing to venture on the seas, though rough and tempestuous, if he were sure to be crowned as soon as he came ashore? Persecutors may take away from us our goods—but not our God. They may take away our liberty—but not our freedom of conscience. They may take off our head—but not our crown! Revelation 2:10.

He who cannot deny his life for Christ, will deny Christ. And he who is ashamed of Christ, Christ will be ashamed of him. Mark 8:38, "Whoever shall be ashamed of Me and My words in this adulterous and sinful generation, of him shall the Son of Man be ashamed when He comes in the glory of His Father with His holy angels."

3. The GROUND of the Proposition

The grand reason why we must deny ourselves, is because we can be saved no other way. A town or castle may have several ways leading to it. But there is only one way leading to the celestial paradise, and that is self-denial. Without self-denial, we can never come up to Christ's terms. If the world cannot be denied—Christ cannot be trusted. If the will is not denied—Christ cannot be obeyed. Therefore, self-denial is absolute necessity to enter heaven.

4. An INFERENCE Drawn from the Proposition

From all that has been said, see how hard a thing it is to be a Christian. Were it only to put on the mantle of profession, it would be easy. Even Satan can transform himself into an angel of light, 2 Corinthians 11:14. But a man must deny himself. This self-emptying or self-annihilation is the strait gate through which a Christian must enter into the kingdom of God. He is not to deny only those things which are outside of him—his worldly profits; but those which are within him—his sins, nay, his righteousness. Self is an idol, and it is hard to sacrifice this idol; but this must be done. Either carnal self must be denied, or we cannot truly follow Christ.

5. A Check to Epicures and Sensualists

This justly indicts those who live in a contradiction to the text, who instead of denying themselves—they let loose the reins and give themselves up to all manner of pleasure and licentiousness. Ecclesiastes 7:4, "The heart of fools is in the house of mirth." The prophet calls them fools—who do not mortify the flesh—but gratify the flesh. "You push away every thought of coming disaster, but your actions only bring the day of judgment closer. How terrible it will be for you who sprawl on ivory beds surrounded with luxury, eating the meat of tender lambs and choice calves. You sing idle songs to the sound of the harp." Amos 6:3-5. Pleasure enchants men's minds, and transforms them into beasts!

There is a place in Africa called Tombutium where the inhabitants spend all their time in singing and dancing. And have we not many who consume their hours in plays and brothels? As if God has made them like the leviathan—to play in the sea (Psalm 104:26). How will their countenances be changed when God shall say, "Give an account of your stewardship!" These frolicking sensualists live as if there were no world to come. They pamper their bodies—but starve their souls! As if one should feed his dog—but starve his wife!

Do epicures deny themselves? Indeed, in one sense they do. Enjoying their lusts—they deny themselves a part in heaven! In the country of Sardinia there is an herb-like balm, that if a man eats of it, he shall die laughing. Such an herb is 'pleasure'. If one feeds immoderately on it, he will go laughing to hell.

Esau lost the blessing while he was hunting. O! How many, while they are hunting after worldly pleasures, lose eternal blessedness? There is a 'sin cup' brewing which will spoil the sinner's mirth. Psalm 75:8, "For the Lord holds a cup in his hand; it is full of foaming wine mixed with spices. He pours the wine out in judgment, and all the wicked must drink it, draining it to the dregs." This wine is the wrath of God, and it is mixed; the never-dying worm and the eternal fire are mixed the cup! The Lord will proportion a sinner's torment to his pleasure. Revelation 18:7, "She has lived in luxury and pleasure, so match it now with torments and sorrows!"

6. The Lack of Self-Denial Lamented

In the next place, we may sadly lay to heart the lack of self-denial. O self-denial, where have you gone? We live in a knowing age—yet few know how to deny themselves! Selfishness is the reigning sin of the world. This makes the times have a bad aspect. 2 Timothy 3:1-2, "Perilous times shall come—for men shall be lovers of themselves."

SELF may have divers actions brought against it. It is an enemy to the public. James 4:1, "Whence come wars?" Whence is robbery and bribery? Whence is oppression and drunkenness, but from those selfish lusts which men cannot conquer? When Lentulus had declared Tiberius Caesar to be his heir in his will, so brutally selfish was Caesar, that he sent and killed Lentulus that he might have immediate possession of his goods.

Self-denial lodges but in a few hearts. It is a sacred, exotic herb which has grown very scarce. Luke 18:8, "When the Son of Man comes, shall He find faith on the earth?" May it not be said, "Shall He find self-denial on the earth?" Self-denial has gone on a long pilgrimage, and who can tell when it will return?

7. PERSUASIVES to Self-Denial

My next work is to persuade Christians to the practice of this momentous duty of self-denial. Man lost himself at first by self-exaltation, and he must recover himself by self-denial.

1. Self-denial is just and equal. How much has Christ denied Himself for us? He eclipsed His glory, Philippians 2:7, "He denied Himself." What a wonderful self-denial was it for Christ to leave His Father's bosom and be incarnate! For Christ to be made flesh, was more than for all the angels to be made worms! Christ denied His name and reputation, Hebrews 12:2, "He endured the shame." He denied worldly grandeurs and riches. 1 Corinthians 8:9, "For our sakes He became poor." A feeding trough was His cradle, the cobwebs His curtains. He denied His life, Philippians 2:8, "He became obedient to death." It is but equity—that we should deny ourselves for Christ.

2. Self-denial is the sign of a sincere Christian. Hypocrites may have great knowledge and make fair pretenses—but it is only the sincere saint who can deny himself and lay his life at Christ's feet. This was a touchstone of Moses' sincerity. He denied the pleasures of the court—and chose affliction rather than iniquity, Hebrews 11:25.

I have read of a holy man who was once tempted by Satan. Satan said to him, "Why do you take all these pains? What do you do, more than I? Are you no drunkard, no adulterer? Neither am I. Do you watch? I never sleep. Do you fast? I never eat. What do you do, more than I?"

"Why," said the good man, "I tell you, Satan, I give myself to prayer, nay, more, I deny myself."

"Nay," said the devil, "you go beyond me, for I exalt myself." And so he vanished.

3. Self-denial is a rational thing. For if self is an enemy—then it is wisdom to discard it. There is a rationality in all God's commands. Why would He have us deny fleshly lusts—but because they wage war against our souls! 1 Peter 2:11. Why would He have us deny pride—but because of its harmful quality! Proverbs 16:18 "Pride goes before destruction." Where pride leads the van, destruction brings up the rear! God would have us deny nothing for him—but that which will damn us if we keep it!

4. There is nothing lost by self-denial. We shall be abundantly compensated. Matthew 19:29, "Everyone who has given up houses or brothers or sisters or father or mother or children or property, for my sake, will receive a hundred times as much in return and will have eternal life." If we deny our name and reputation for Christ, God will give us inward peace. There is "a hundredfold" in this life, and He will honor us before the angels. How many hundredfolds that amounts to, I am not able to tell. If we deny our estate to keep our conscience, God will give us a kingdom, Luke 12:32. What does he lose, who parts with a flower—and gets a precious jewel! We may lose all we have for Christ—yet lose nothing by Him.

8. HELPS to Self-Denial

For the attaining of self-denial, let these rules be observed:

1. Be convinced of the incomparable excellency of Christ. He is the quintessence of goodness. He is compared to a head of gold—for riches, Song of Solomon 5:10; to the Rose of Sharon—for perfume, Song of Solomon 2:1; to a bright morning star—for beauty, Revelation 22:16. Jesus Christ is all that is good and lovely. He is all we can require for satisfaction, or that we can desire for salvation. He is fully commensurate to our needs. He has eye salve to anoint us, white raiment to cover us, and His blood to heal us. We shall never deny ourselves for Christ—until we see glory and a beauty in Him. Christ is all marrow and sweetness. He is better than life, estate, or heaven!

2. Endeavor after a vital principle of grace. Grace will do that which flesh and blood cannot do. A man may do that by skill—which he cannot do by strength. A burden of great weight may be lifted up by pulleys, which cannot be lifted up by strength of arm. Grace will teach one the art of self-denial, which cannot be done by strength of nature. In particular, labor for three graces.

Humility. A proud man admires himself; therefore he cannot deny himself. A humble man lays his mouth in the dust. He has lower thoughts of himself, than others can have of him. He renounces himself. He opens to God as the flower opens to the sun. He will have—what God will have for him. He will be—what God will have him be. He is like melting wax. God may set whatever stamp and impression He will, upon him. The humble man is the self-denier.

Love. Who will not deny himself for a friend whom he loves? He will part with anything he has. He will gratify him who he loves, though it is to his own loss. He whose heart is fired with love for Christ—will stop at nothing for His sake. Gregory Nazianzen said of his Athenian learning, that he was glad he had anything of worth, to esteem as nothing, for Christ. Love for God will devour self-love.

Faith. Abraham was a great self-denier. He left his kindred and country and was willing to travel to any place where God would have him. Whence was this? It was from his faith. Hebrews 11:8, "By faith Abraham obeyed and went out, not knowing where he went." He who believes that Christ and heaven are his—what will he not relinquish for Christ's sake? The stronger a Christian's faith is, the more eminent will his self-denial be.

3. Pray much for self-denial. Prayer sets God to work, Psalm 10:17. Let this be your grand request—a self-denying frame of heart. Self-denial does not grow in nature's soil. It is a fruit of the Spirit. Beg God that He will plant this heavenly flower in your soul. Say, "Lord, whatever You deny me, do not deny me self-denial. Let me rather lack great abilities, nay, let me lack the comforts of the Spirit—rather than self-denial."

There may be going to heaven without comfort—but there is no going there without self-denial.

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