The wisdom of God in the redemption of fallen man, illustrated in several dscourses, from Eph. I. viii. / By Nathanael Appleton, M.A. Pastor of the Church of Christ in Cambridge. ; With a preface of the Reverend Mr. Benj. Wadsworth, president of Harvard College. ; [Six lines of Scripture texts]

The wisdom of God in the redemption of fallen man, illustrated in several dscourses, from Eph. I. viii. / By Nathanael Appleton, M.A. Pastor of the Church of Christ in Cambridge. ; With a preface of the Reverend Mr. Benj. Wadsworth, president of Harvard College. ; [Six lines of Scripture texts]

Table of contents

Title page

PREFACE.

Advertisement.

THE Wisdom of GOD IN THE Redemption of MAN.

Sermon, I.

IMPROVEMENT.

Sermon, II.

Sermon, III.

APPLICATION.

Sermon, IV.

APPLICATION.

Sermon, V.

Sermon, VI.

Sermon, VII.

IMPROVEMENT.

Sermon, VIII.

IMPROVEMENT.

Sermon, IX.

Sermon, X.

Sermon, XI.

Sermon, XII.

APPLICATION.

Sermon, XIII.

Sermon, XIV.

APPLICATION.

Sermon, XV.

Sermon, XVI.

Sermon, XVII.

Improvement.

Sermon, XVIII.

Sermon, XIX.

IMPROVEMENT;

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§

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THE Wisdom of GOD IN THE REDEMPTION OF Fallen MAN, Illustrated in SEVERAL DISCOURSES, From EPH. I. viii.

By NATHANAEL APPLETON, M. A. Pastor of the Church of CHRIST in Cambridge.

With a PREFACE of the Reverend Mr. BEN J. WADSWORTH, President of Harvard-College.

Rom xi. 33.

O the depth of the riches both of the wisdom & knowledge of GOD!

I. Cor. i. 24.

—Christ—the wisdom of GOD.

Jude 25. v.

To the only wise GOD our Saviour be glory, and majesty, dominion and power, now and ever. AMEN.

BOSTON in N. E. Printed by B. Green for D. Henchman, at his Shop in Corn Hill. 1728.

PREFACE.

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THE King Eternal, Immortal, Invisible, is the only wise GOD. There is but One only living and true GOD, and infinite Wisdom is essential to Him. He is the light, and in Him is no darkness at all. Wisdom in general is reckon'd to consist, in pitching upon some suitable & proper end, and then taking the best method to obtain that end. The highest & best end (according to our conception) that GOD Himself can pitch upon, is His own Glory. He hath made all things for Himself. Of him, thro' him, to him are all things, to whom be glory for ever. GOD glorifies Himself, in exerting & manifesting his Perfections of Power, Holiness, Goodness, &c. and so far as the marks or signatures of GOD's perfections appear in his works (whether Men duely observe them or not) so far they shew forth His glory. Psal. 19.1. The heavens declare the glory of GOD, and the firmament sheweth his handy work. And the Wisdom of GOD very particularly appears, in so contriving, directing, or attempering (if we may so express it) the manifestation of the divine Attributes, that there shall be no Inconsistence or [Page] Jarring, but the most beautiful consent, harmony and agreement between them. This Harmony is apparent in all GOD's works, (Psal. 104.24. O Lord, how manifold are thy works! in wisdom hast thou made them all,) but very brightly and conspicuously shines forth, even in the most lively colours, in the great affair of Redeeming Sinful Men, thro' JESUS CHRIST our LORD. Psal. 85.10. Mercy and Truth are met together; Righteousness & Peace have kissed each other.

This truth is well illustrated, demonstrated, and applied in the following Sermons, compos'd (as I think is very evident) with much diligent study, and by the gracious assistances of the Spirit of Christ, who is the wisdom of GOD, & the power of GOD; and in whom are bid, all the Treasures of wisdom and knowledge. As these Sermons must needs have cast the Reverend Author much study & labour in composing them, so they tend directly (by the divine blessing) to yield great profit to serious and diligent Readers; being well adapted & suited, to instruct the Ignorant, and alarm the hardened, to rouze & awaken the stupid & secure, to guide the doubting, to unhinge self-confident Hypocrites, to comfort the feeble-minded, to support the weak: Indeed to animate to the Mortification of every corruption, and to the exercise of every Grace, and practice of every Duty. As these Sermons evidence, that the Author studies to shew himself approved unto GOD, a workman that need not be ashamed, rightly dividing the word of truth, and faithfully dispensing the mysteries of GOD; so also do his other ministerial performances publick [Page] and private: so that I have often thought, it's a great favour not only to the Church and Town of Cambridge, but also to the College (and therein to the whole Province) that he is fixed in that publick Post and Station, assign'd by Providence to him. I pray GOD long to continue his Life and Health, and make him more and more a blessing to all he's concern'd with. Tho' he's but Young, yet his labours are very Instructive and Profitable.

And here I would take occasion to say, 'tis with great pleasure & delight, that I've read the printed Discourses of many of the Younger Ministers in the Province. They so plainly teach, and urge the belief of Scripture-truths; so earnestly press a compliance with what the Gospel requires, in the most Important Articles of Repentance of Sin, Faith in CHRIST, and Obedience to Him; so zealously disswade from all Wickedness, and exhort to all Holiness in Heart and Life; that I've taken great satisfaction in reading of them. To me it looks like an hopeful symptom, that GOD yet has Mercy in store for this poor, sinful, degenerate People (among whom the Power of Godliness is much decay'd) in that He raises up (as others are taken off by Death) so many able and faithful Ministers among them. The LORD greatly increase the Number of such, and multiply the Gifts and Graces of His Spirit to them! May it please the LORD more and more to assist and succeed His Ministers, and make them Instrumental of saving good, to vast multitudes of Souls.

[Page]And as our College and Schools have hitherto been great blessings to this Land, in training up able & faithful Ministers to dispense the Mysteries of GOD; so, may the divine smiles long continue those Seminaries, even to latest Posterity, that there may proceed from thence, streams making glad the city of GOD, even many Sons of Renown, who shall take this People by the Hand, and lead them in the right ways of the LORD!

B. Wadsworth.

CAMBRIDGE, Jan. 18. 1727, 8.

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THE Wisdom of GOD IN THE Redemption of MAN.

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Sermon, I.

EPHESIANS 1. 8.

Wherein he hath abounded toward us in all Wisdom and Prudence.

WISDOM is one of the perfections, and [...]lories of the divine Nature and because it is ori [...]ally, essentially and infin [...]y in GOD; which, it is no [...] [...] any other Being; he is c [...]ed God Only Wise, Rom. [...]6. [...]. And this Perfection is in such an infinitely higher degree in GOD than in any Creature; that the very Angels [Page] who excel in Wisdom as well as Strength, he charges with folly, Job. 4.18. GOD has made very bright and clear discoveries of this Perfection in all his Works. There are visible marks, and Characters of it in every Creature that he has made; and if we would but take pains to view the World, and observe the wonderful contrivance there is in every part of it, how they are suited to one another, and how they are all accommodated to answer their various intentions; we should all break forth in holy admiration with the devout Psalmist, Psal. 104.24. O Lord, how manifold are thy works! in wisdom hast thou made them all. But now in none of the Works of GOD does this Perfection appear more Glorious than in the Work of our Redemption by Jesus Christ. In this, says the Apostle in the Text, He has abounded toward us in all wisdom and prudence.

The holy Apostle, in the foregoing Verses of this Chapter, we find Blessing and Praising GOD for all spiritual blessings in heavenly places in Christ; which GOD had blessed his People with. And here he Instances, First, in their Election and Predestination, as the spring and fountain of all other Blessings; and then in their Regeneration, and Sanctification, their Adoption, their Acceptance with GOD, and their Pardon. And now all these benefits and blessings of Redemption, he tells us, are in and thro' the Lord Jesus Christ. Thus they were chosen in him, that is in Christ, that they should be holy and without blame, v. 4. So they were Predestinated to the Adoption of [Page]Children by Christ Jesus. v. 5. And they are said to be accepted in the beloved, that is, the beloved Son of GOD, v. 6. and to have Redemption thro' his blood, even the forgiveness of their Sins, v. 7. And now as our Redemption is ascribed to Christ, as what he had purchased by his Blood: so is it at the same time ascribed to the free rich and sovereign Grace of GOD. Thus we are said to be Adopted by Christ Jesus; but it is according to the good pleasure of his Will. And we are said to be accepted, in the Beloved, but it is to the praise of the glory of his Grace. And altho' we have Redemption thro' his blood, even the forgiveness of Sins: Yet this is according to the riches of his Grace. As in the fore mentioned verses. And now the Apostle considering how our Redemption was purchased by Christ, and so Divine Justice satisfied, and at the same time, and by the same act, Divine Grace, and the riches of it magnified; he observes, as in our Text, that herein GOD had abounded towards us in all wisdom and prudence. That is, in this work of our Redemption he has not only abounded towards us in Grace and Mercy, but in all Wisdom and Prudence.

And therefore from these Words I propose to consider something of the Infinite Wisdom of GOD in our Redemption. I say, Something of this Wisdom: for it is impossible for us to search into the depths of Divine Wisdom in this grand affair. There are such Depths of Wisdom, and such Unsearchable Mysteries in it, that the Angels [Page] those bright Intelligences, with the greatest earnestness and intensness are looking into them; yet they cannot fathom them: much less can it be expected from such shallow short sighted Creatures as we. However a serious Meditation of these things, may serve to enlarge our thoughts of GOD in this Wonderful Contrivance, and may raise our Hearts in the highest Admiration and Adoration of what we cannot comprehend. And therefore this is the Doctrine that by Divine Assistance I propose to speak to from the words, viz.

DOCT. In the Method GOD has taken, for the Redemption of Mankind, there are Glorious Manifestations of Infinite Wisdom, and Prudence.

Our Text tells us that herein GOD has abounded towards us, in all Wisdom and Prudence: there are abundant riches, unfathomable depths of Wisdom, in this wonderful work.

What I propose for the clearing this Doctrine, is,—

I. Briefly to explain the Nature of Wisdom; and show what it is, and wherein it consisteth.

And then,

II. Prove the Doctrine: and show there are Glorious Manifestations of Wisdom in the Method GOD has taken for the Redemption of Man.

I. I am to explane the Nature of Wisdom; and show what it is, or wherein it consists▪

[Page]Now in General; Wisdom consists in proposing the most Noble Ends: and then in projecting and prosecuting the most proper, and suitable Means for the accomplishment of them.

1. Wisdom consists in proposing the most noble Ends.

Wisdom belongs only to National Beings: only to such as are capable of actual design, & intention: of aiming at, and proposing something as their end in what they do. And now the Wisdom of such a Being partly consists in proposing such ends, and having such things in view, that are the most Excellent and worthy of the aims, and designs of such a Being. Thus Wisdom, as applied to Man, consists in his considering his own Nature, the dignity and capacity of it; and in aiming at those things that are suitable to, and worthy of such a Nature. And now considering what GOD is in himself; and the relation he stands in to us; the glorifying and the enjoying of him are the highest and the noblest ends we can propose for our selves. Accordingly for a Man to aim at these things, principally, and at other things only in a Subordination and Subserviency to these; is so far a point of Wisdom. Whereas on the other hand; he that is thoughtless, and unconcerned about these things, and has his thoughts and designs carried no higher than to the gratifications of his lusts, and carnal desires; is guilty of folly, and is looked upon as a fool in the sight of GOD, and of every truly wise Man. But then Wisdom don't altogether [Page] consist in the bare aiming at something that is great and excellent; for a Man may oftentimes have very good aims and designs; by which altho' he may obtain the Character of an honest, yet not of a wise Man. For

2. Wisdom consists in pitching upon the most proper means, for accomplishing the ends proposed.

When a Man proposes any thing that is worthy of a Man, to propose and aim at: and when he is able to lay all things together in his own Mind, to see the difficulties, and inconveniences on one side; and the dangers on the other: and is able to pitch upon the most direct, the most easy, and the most effectual methods, to accomplish his purposes; so as to steer clear of all the inconveniences, or difficulties that attend either side: I say, in thus fixing upon the best rules and methods for the accomplishing any affair, lies a great part of Wisdom. But

3. It consists in prosecuting these Methods, for the accomplishing the end proposed, with such vigour, diligence, and constancy, as the nature of the thing requires.

Wisdom is not meerly Speculative: but Practical. He is not the wise Man that aims well; or projects a good Scheme, for the accomplishing his end: but he that practises upon it, puts his Scheme into execution, and prosecutes his designs in proportion to the necessity and importance of [Page] them. When he pursues things of the greatest Moment and Importance, & wherein there is the greatest danger of miscarrying, with the great care, watchfulness & assiduity; while he pursues matters of an inferiour Nature in a more slack and moderate manner. Such an one may be justly termed a Wise Man, a Man of Prudence.

But then Wisdom appears more or less conspicuous, according to the nature, and circumstances of the Affair about which it is exercised. Thus if it be a plain and easy case; attended with little or no difficulty in the contrivance, or management of it: if it be a case that Men are acquainted with: and the way wherein it must be managed, lies plain before us, without any study or deep thought about it; this Wisdom wont appear very conspicuous. But when the case is difficult, and greatly perplexed, when almost every one that thinks of it, is posed and puzled about it, and knows not which way to turn, but there appears insuperable difficulties in the way; then for a Man in such a case, to see clearly into it, to contrive and pursue a way wherein he may steer clear of all the difficulties that seem to lie in it, and accomplish his end; this makes his Wisdom to shine, and appear glorious in the eyes of others. So that it is in perplexed, and difficult cases, that Wisdom is to be tried, and exercised, and the fullest proofs, and manifestations given of it.—Now these hints may serve to give some Idea of the Nature of Wisdom in general, and wherein it consists. And so I proceed to the Second thing proposed, which was,

[Page]II. To Prove the Doctrine; and show that in in Method GOD has taken for the Redemption of Mankind there are Glorious Manifestation, of Wisdom and Prudence.

And this truth will appear, if we consider these things, viz.

1. The End proposed by GOD, in the Redemption of Mankind.

2. The Difficulties, and seeming Impossibilities to any created eye, to accomplish this end in the Salvation of Man.

3. If we consider how fully and effectually the end has been answered, and accomplished, in the Method GOD has taken for our Redemption.

1. That there have been glorious discoveries of Divine Wisdom will appear, if we consider the END proposed by GOD in our Redemption.

And in General the End proposed by GOD herein, was the advancement of his own Glory. Not his Essential Glory: for that was Infinite from all Eternity, & so can receive no additions to, nor diminutions from it. But it was the Advancement of his declarative Glory (as it is sometimes called by Divines) That is, to speak intelligibly; He did not propose to add to his Perfections; for that he knew was impossible, but he proposed to make his Perfections appear more Glorious and Conspicuous to all his Rational, and Intelligent Creatures, that are capable of beholding his Works, and observing those Divine Perfections that are Exercised, and Manifested in them. Indeed GOD's manifesting his Glory in this manner, [Page] is what he aims at in all his Works: this was what he had in view, in the Work of Creation; and his end was answered by it. For the Invisible things of him, that is, his being and perfections, from the Creation of the World, are clearly seen, being understood by the things that are made: even his Eternal Power and Godhead, Rom. 1.20. And it is the same thing he had in view, in the work of our Redemption. The main and principal design of GOD herein was, to manifest and display the Glory of all his Perfections, and not any one of them in particular; & make them all shine more Glorious in the Eyes of his Creatures. It was to make known his almighty power, his unspotted holiness, his inflexible justice, his unsearchable depths of wisdom, and knowledge, and the immense riches of his goodness, and grace.

And now what more noble end; and more worthy of GOD than this, could he propose? For as I said before: He could not propose to advance his essential glory and happiness, because it is infinite. And now next to that, what could he propose so proper and suitable, as to have this his Glory manifested, & acknowleg'd among his Creatures? to let them see and behold more, and more of his Greatness and his Glory? What greater, or better thing could GOD propose, than to manifest his Glory so to all his Rational Creatures, in Heaven, and Earth, as that they may be moved, and excited thereby, to give him the glory due unto his Name; to adore him as the most High GOD; to love and fear him; to obey and serve him, to submit to him; to place their Happiness in the [Page] enjoyment of him, and to place their confidence in him! Surely if any thing, this is worthy of GOD to aim at; in any of his Works: nay indeed, there is nothing else worthy of the great GOD, to aim at in his works; save in a subserviency and subordination to this. And thus so far as a good end and design will go; the Wisdom of GOD appeared in our Redemption. For the highest, and noblest end that could be, was proposed in it.

2. The Wisdom of GOD in our Redemption appears, by considering the Difficulty and seeming Impossibility of obtaining the end proposed.

GOD (as I observed before) proposed to advance the glory, not only of some, but of all his Perfections in our Redemption. He proposed not only to make known the riches of his Mercy and Grace, but also his power, justice, truth and holiness. But here lay the difficulty: viz. in not only maintaining the harmony of these attributes; but in making them all appear more Glorious than ever, in the Salvation and Recovery of fallen Man. And it was a difficulty that all the Men on Earth, or all the Angels in Heaven, could never overcome. They could not find out a way to reconcile them; much less to advance the glory of them in such a work. For we must understand, that Man had wilfully sinned, and so destroyed himself: he had broken Covenant with GOD, and turned Rebel against him; and had thereby exposed himself to the Penalties of the Law, that were threatned in case of disobedience: and now if GOD had without any consideration [Page] overlooked the willful violation of his law, which was such a practical contempt of his Authority, and abuse of his Goodness: and had pardoned and acquitted Sinful and Rebellious Man; it would indeed have magnified and illustrated the Infinite Grace, and Mercy of GOD; it would have shown him to be a GOD of Infinite compassion: but what would have become of all the other Perfections? How could the honour of them have been secured; if GOD had pardoned and saved Sinners? How would he have secured the honour of his Justice, which inclines and obliges him, to assert, and maintain the Rights and prerogatives that belong unto him; and consequently to see to it, that every Transgression recieve a just recompence of reward? And how could he have secured the honour of his holiness, and show that hatred and abhorrence of sin, which his holiness obliges him unto; and yet embrace the Sinner in his Arms of Mercy and Favour? And then again, how could he have secured the honour of his truth and veracity, when he had so plainly and positively threatned Death to the Sinner, if he had saved their Souls from Death? Here I say, lay difficulties beyond the brightest Angel in Heaven to have cleared up. Who could have found out a way wherein GOD might be merciful to the Sinner, and yet just to himself, and receive full satisfaction for all the wrong done to him by sin? Who could have contrived a way wherein he could show infinite love to Sinners, and at the same time, and by the same action, manifest an infinite hatred, and abhorrence [Page] of the sin it self? Who could find out a way wherein GOD might release the Sinner from punishment, and yet fully execute the threatning denounced against him? Who could have pitched upon a Method wherein GOD should exercise infinite tenderness, and compassionateness to Sinners: and by the same act fill them with a dread of his Majesty, and with the most convincing apprehensions of what a fearful thing it is to fall into the hands of the living GOD? These difficulties lay in the way, when GOD entertained thoughts of Mercy concerning us; and surely nothing but Infinite Wisdom could reconcile these seeming contradictions: much less could any thing short of Infinite Wisdom contrive a way that would display all the Divine Perfections: but yet thus it is in the case before us. So then,

3. The Wisdom of GOD appears gloriously in our Redemption, if we consider how fully he has answered the end proposed in the Method he has pitched upon for our Redemption.

The End proposed by GOD (as I hinted before) was not only to maintain the harmony of his perfections with each other; but to make them all shine the more gloriously. And now this end is fully obtained in the method that GOD has taken for it. For in this Work all the Perfections shine with a greater brightness, and lustre than ever: herein mercy and truth not only meet together, and righteousness and peace kiss each other: but they are all magnified and become more illustrious. That [Page] the Mercy and Grace of GOD is magnified, and displayed herein, every one must acknowledge; who will but just consider what a wretched, miserable, and undone condition we were in by reason of Sin; what infinite provocation we had given to GOD, and how unworthy we were of his favour; and how much cost and pains he has been at to redeem and save us: and what a glorious and compleat Salvation is wrought out for us. But then not only the Mercy, but the Justice of GOD has been greatly magnified, and advanced hereby, as does most evidently appear, by GOD's insisting upon a full satisfaction for Sin, before ever he would pardon the Sinner: if not from the Person of the Sinner; yet from a surety, or one in his stead. He insisted so much upon a compleat and full satisfaction, that when there was none but his own Son could satisfie the demands of Justice; rather than forgive, before the debt was paid to the utmost farthing, he gave him up to be Sacrificed for us. And then again, it is certain that GOD never appeared more glorious in Holiness; than in the Death and Sufferings of Christ when he was purchasing Redemption for us. For what could discover a greater hatred of Sin and Indignation against it, than the putting his only begotten, and dearly beloved Son into such inexpressible agonies, and distresses, when our iniquities were laid upon him! And to mention no more; as for the Truth & Veracity of the Divine Nature: He that considers how GOD insisted upon the death of our Substitute, or Surety; (and also that all Mankind are now brought into a [Page] mortal dying State, and that by an irreversible, and irresistable decree, it is appointed for all men once to die; cannot but see, that GOD has had a peculiar regard for the honour of his truth in our Redemption. For altho he redeems and saves some of the Children of Men from the Condemning Sentence of the Law; yet in effect, yea and to all intents and purposes, the threatning was executed: but then if to this we add the many promises he has made in times past, concerning Christ and the Redemption to be wrought out by him, which he has so fully accomplished; we shall be fully satisfied that GOD has made clear manifestations of this, that he is a GOD of truth and without iniquity, yea that it is Impossible for GOD to lye.

And thus I might go on to all the other perfections: for they are all displayed, and the glory of GOD advanced in every article; by the method of Redemption, GOD has pitched upon. Insomuch that the Multitudes of the heavenly Host unite in giving glory to Him on that account; Singing as they did upon our Saviour's coming into the world to accomplish this wonderful work, Luke 2.14. Glory to God in the highest, peace on earth, and good will towards men. Christ's coming into the world, as it brought Peace on Earth and shewed good will towards men, so it brought Glory to God in the highest.

Now, if the manifesting the glory of the Divine Perfections, be the highest, & the noblest end, that GOD can propose: and if the obtaining this end in the Redemption of Man was attended with the [Page] utmost difficulties; difficulties insuperable to any created reason: and if GOD notwithstanding the difficulties, has fully accomplished his end in the method he has pitched upon; then according to the foregoing description of Wisdom, it follows that GOD has abounded towards us in all Wisdom and Prudence; and has proved himself to be the Infinitely and the only wise GOD.

This may suffice for a general proof of the Doctrine. But as particular Instances of Contrivance, in the grand affair of our Redemption, will serve to give a more clear and convincing demonstration of the infinite Wisdom of GOD in this matter; so I propose, as GOD shall enable and give opportunity, to descend into several particular instances of the manner of GOD's carrying on the Redemption of Man, and observe to you as I go along what Wisdom and Contrivance there was in managing it after such a particular manner: by taking notice of the Wise, the Great and the Good Ends that are answered thereby. But I shall not enter on these at present; but conclude with a brief

IMPROVEMENT.

1. What we have heard concerning Wisdom in general, may serve to inform us, Who are the truly wise Men, and how we must manage our selves, if we would obtain this Character. Surely they are not the wise Men, who content themselves with little mean and inferiour views and designs; altho' they pursue never [Page] such proper means to accomplish them. They may esteem themselves wise, and a foolish world may call them so, who are prudent and politick in temporal Affairs; who make their worldly interest the highest mark they aim at, and pursue this with utmost diligence and constancy: but now such worldly wisdom will be found in the conclusion to be egregious folly. For if we consider the dignity of our Natures, the superiour powers and faculties with which they are endowed; we shall be sensible that it is beneath and unworthy such rational, and immortal Souls as ours, to let our views and designs terminate in worldly objects; and have our concerns carried no higher than the fading, perishing enjoyments of this present life. And therefore if we would be justly accounted wise not only in the fight of Men, but in the fight of GOD, who is the best judge of true Wisdom; we must take off our affections from the things here below, and not fix our eyes upon that which is not. Our grand concern must not be about the world, nor the things of it; but we must consider there are greater things for us to have in view: even the Glory of GOD, and the eternal Salvation of our immortal Souls. These are the only things worthy to be the chief End, and scope of rational Beings; and as the best and only way to accomplish these Ends, is the keeping the Commandments of GOD revealed in his word: so if we would be truly wise Men, we must above every thing else aim at the glory of GOD, and the everlasting [Page] enjoyment of him. And these designs we must according to the nature & importance of the things, prosecute with utmost speed, diligence, and constancy, by those unerring rules laid down in the Oracles of GOD. In short, we must be truly Religious; and then we shall be truly Wise. Job 28.28. And unto man he said, behold the fear of the Lord, that is wisdom, and to depart from evil is understanding.

2. What we have heard of the nature of Wisdom may serve to recommend it to us, and quicken us to a more diligent search after it. He that considers the Nature of true Wisdom, will find it a most excellent vertue; greatly, and above all, to be desired. This is that which inriches, and enobles a Man, and makes him more excellent than his Neighbour. For as reason raises a Man above the level of Beasts: so wisdom raises one Man above another, makes him really a better Man in the fight of GOD, who is the best able to judge in such a matter. This then is what we should all be ambitious of, and earnestly endeavouring after. Prov. 4.7. Wisdom is the principal thing, therefore get wisdom, and with all thy getting get understanding. And surely, Happy is the man that findeth wisdom, and the man that getteth understanding; for the merchandize of it is better than the merchandize of silver, and the gain thereof than fine gold, Prov. 3.13, 14.

To conclude, There are many useful and practical Inferences might be drawn from what [Page] has been said of the Wisdom and Prudence of GOD, that has abounded in the work of our Redemption; but I shall leave them to close the subject withal; and shall at present only say in general: —

Since GOD, in the affair of our Redemption, has abounded towards us in all Wisdom, and Prudence, Let us give him the glory of it. Let us acknowledge, and adore him as the only wise GOD, who is wonderful in Counsel, and excellent in working. Let us apply our selves to him, as to the fountain of wisdom, for all that wisdom that is profitable, and necessary to direct us in all our ways; agreable to the Exhortation, and Encouragement given by the Apostle, James 1.5. If any of you lack wisdom, let him ask of God, that giveth to all men liberally and up-braideth not, and it shall be given him.

Moreover, from the infinite Wisdom of GOD appearing in the work of our Redemption; let us be convinced, that every thing is ordered by consummate Wisdom, and Prudence: and let us accordingly acquiesce, and rest satisfied in all the dispensations of his Providence; how dark and unaccountable so ever they may appear to us; believing and realizing this, that altho' we can't see thro' many of GOD's dealings and dispensations to us; yet that he does, and that nothing befalls us, but what is the result of infinite and unerring Wisdom. And by a suitable submission to, and careful improvement of all GOD's dealings, and dispensations to us, we shall be brought at [Page] length to that blessed place, where we shall have all the Mysteries of divine Providence unravel'd to us, and shall to our unspeakable admiration and satisfaction see infinite Wisdom and Contrivance in every Dispensation, and in every Circumstance of it.

Sermon, II.

HAving in the former Discourse, given a general proof of the Doctrine; and shown that GOD in the Method he has taken for the Redemption of Man has abounded towards us in all Wisdom, and Prudence: I proposed for the more full, clear, and convincing evidence of this truth, to give some particular Instances in the affair of our Redemption, and show how the Wisdom of GOD is [...]nifested and displayed in them; by mentioning some of the wise, great, and good Ends that are answered by them.

And here,

I. GOD's refusing to treat with Man, any other way than by a MEDIATOR, was an Instance of Wisdom and Prudence.

Altho' GOD entertained thoughts, and purposes of Mercy concerning us, in our fallen, and undone Estate; yet he did not see cause to deal with us Immediately, and by himself: but in and by [Page] a third Person, or Mediator. Hence the Apostle tells us, that as there is one God: so there is one Mediator between God and Man, 1 Tim. 2.5. Since the fall, GOD has not seen cause to reveal his mind, and will, or any way to communicate himself to us, but by a Mediator. Nor will he allow us to come into his presence; to pay our adorations, or make our addresses unto him, but in and thro' a Mediator that he has appointed for us. Thro' this Mediator only have we access by one Spirit unto the Father, Eph. 2.18. He does not allow us to come before him in our own Name, to present our Prayers, and Praises on our own account, and therefore does the Apostle direct us in Col. 3.17. Whatever ye do, in word or deed; do all in the name of the Lord Jesus (who is the Mediator) giving thanks to God, and the Father by him. And our Spiritual sacrifices are acceptable to God, only thro' Jesus Christ our Lord, 1 Pet. 2.5. And now in this there appears a great deal of Wisdom and Prudence. Because,

1. This serves to set forth the Infinite purity, and holiness of the Divine Nature.

If GOD (after we had sinned against him, and brought such a dreadful pollution, and defilement upon our natures) had given us free liberty of access into his presence; without the help, mediation, or intercession of another: How would he have shown, or manifested the infinite distance between himself, and a sinful creature? Would he not by admitting us into his presence without a Mediator, have appeared too reconcileable [Page] to Sin & Sinners? Would he not have thereby obscured the glory of his holiness, and have given some countenance to Sin? If GOD had allowed an immediate intercourse with Sinners; how could it have appeared to Men or Angels that GOD bore an infinite hatred of all Sin, as is declared of him? And therefore GOD to maintain the honour of his holiness, keeps Man at a distance from him. Our iniquities had separated between us, and our GOD, and hid his face from us; and GOD would not suffer us to approach unto him, after that, but thro' a Mediator, that he had appointed, to consecrate a new, and a living way for us. But he looks upon it as daring presumption in any, to offer up either prayers, or praises to him in their own names: and he rejects such offerings with utmost detestation & abhorence. By which it plainly appears that he is of purer eyes than to behold iniquity, and that the wicked shall not stand in his fight.

2. GOD's treating with Man only in and by a Mediator, serves for this good purpose, viz. to set forth the greatness of the Divine Majesty, & to possess our Souls with an holy awe, & reverence of him.

When GOD refuses to have any thing to do with us; or that we should have any thing to do with him, but by a Mediator, it leads us to this apprehension of him, that there is such infinite Majesty and Greatness with him, as cant with any propriety admit such dust and ashes as we are into his immediate presence. When an Earthly [Page] Monarch, keeps his Subjects at such a distance as not to permit them to come into his presence, nor ask to receive any favour from him immediately, but only by the mediation of the Nobility, and the great Men that make his Court; it serves to set forth the grandure of such a Prince, and raises the apprehensions of his Subjects concerning the splendor and greatness of his Majesty, and fills them with fear, and trembling at the thoughts of coming into his presence.

Thus the King of Heaven, that we might have suitable apprehensions of his Majesty, and his glory, keeps us at a distance; as he did the Children of Israel from Mount Sinai, when he descended upon it, to deliver the Law unto them: and wont suffer our approaches to him, any nearer than by a third Person, or Mediator: who being GOD as well as Man; is able, and worthy to approach his immediate presence, which we are not. And now as hereby GOD plainly teaches us, that he will be worshipped with reverence, and godly fear, that he will be Sanctified by all them that draw near unto him, and before the people he will be glorified: so it serves to fill us with an holy awe, and reverence towards the infinite Majesty of Heaven, when ever we are about to wait upon him: which is a most wise contrivance. For it is highly proper that GOD's excellency should make us afraid, and his dread fall upon us, that we should serve the Lord with fear▪ and rejoyce with trembling.

3. GOD's treating with us only by a Mediator was an instance of Wisdom; as it was an act of kind condesention to our Nature.

[Page]Such is the Infinite Glory, and Splendor of the Divine Majesty, that the Angels are represented covering their faces; as not being able to behold the brightness of his Glory, much less are Men able to endure it. Hence the Apostle says of him, that he dwells in the light which no Man can approach unto: whom no man hath seen, nor can see, 1 Tim. 6.16. It is impossible for us to have access into the immediate presence of the Divine Majesty without being overcome with such infinite Glory. And therefore when Moses desired to see GOD's Glory; GOD tells him Thou cannot see my face, for there shall no man see me and live, Exod. 33.18, 20. And therefore GOD has considered our frame, and remembred that we are but dust; and so has appointed a Mediator, which altho' he be the brightest of his Fathers Glory, and the express Image of his Person; yet his Glory being vailed in our Nature, we may be able to behold him, and approach unto him with our addresses, who will present them unto his Father: for he is passed into the Heavens, to appear in the presence of GOD for us, which is an instance of Wisdom as well as Grace in GOD.

II. Another instance of Divine Wisdom, was GOD's insisting upon a SATISFACTION for Sin, in order to his Pardoning, and Saving the Sinner.

By Satisfaction for Sin, we are to understand something that will repair the wrong done to GOD by Sin. Now GOD is wronged by Sin as [Page] his perfections are practically denied, clouded, and dishonored by it: and consequently whatever is done, or suffered, that will vindicate the divine perfections, and make them appear as bright and glorious, as if we had never Sinned; is what I understand by Satisfaction. And now, That GOD did require a suitable satisfaction for Sin, that is, for the wrong done to him by Sin, appears from this; that GOD has taken care that such a satisfaction should be made, and because all that are justified, and saved from condemnation, are saved by vertue of that Satisfaction. GOD determined that without shedding of blood to make attonement, there should be no remission of sin, Heb. 9.22. Accordingly Christ's shedding his blood, and all the sufferings he underwent, was to make satisfaction for sin. And he that will attend the most plain, and obvious sense of many places of Scripture, will be convinced of this truth. Thus we are said to be bought with a price, 1 Cor. 6.20. And we are said to be redeemed not with corruptible things, such as silver, and gold: but with the precious blood of Christ, 1 Pet. 1.19. And we are said to have redemption thro' his blood, the forgiveness of our sins, in the verse proceeding the Text: which plainly teaches us there was satisfaction made by the blood of Christ, and that upon the account of that satisfaction it is that GOD ever pardons and saves a Sinner. And there are a multitude of other Texts that serve to confirm this point. As where Christ is said to dy [...] for us, to be made sin for us, to be made a curse for us, and to bear our sins in his own body on the[Page]tree. But I shall not enter into this controversy with the Socinians; who deny the Doctrine of Christs Satisfaction: but shall take the thing for granted.

And now behold the Wisdom, and the Prudence of GOD in it! Indeed it is not for us say absolutely, GOD could not have pardoned without a Satisfaction: he might for any thing we can tell; by a sovereign act of Grace hare pardoned all the World, and passed by the wrong, and dishonour done to him y Sin. But this we may venture to say; that it was much the best that there should be a suitable price paid for our ransom. For altho' GOD in pardoning without satisfaction might have magnified his goodness, his mercy, and his grace: Yet it does not appear to us, how the honour of his other perfections could have been secured, much less advanced. Nay it seems to us, as if some reflection would unavoidably have been cast upon GOD, if he had not insisted upon a suitable satisfaction. Would not his spotless purity, and holiness been called in question, and a doubt arisen among his Rational Creatures, whether he bore such an infinite hatred to Sin, as was declared of him? Or would there not have been some dishonourable reflection upon his Justice? For how could we imagine GOD to be just to himself and maintain the rights and prerogatives that belong to him; and yet suffer Sin to go unpunished? How could we imagine GOD to be just to himself, and yet suffer his Laws to be violated, and thereby his Authority to be trampled upon, his goodness abused, and all [Page] his perfections implicitly denied; and he demand no satisfaction for it, nor take any other notice of it than to forgive the offender and receive him into favour? But supposing GOD should have escaped any reflection, as to his being unjust to himself; yet if GOD had pardoned without satisfaction, would it not be said by some, as if GOD had not wisely contrived the Covenant, that he at first made with Man; that he had given a hard and unreasonable law, and laid too heavy a yoke upon us, or had threatned too severe a penalty, or had given too great power to the Devil in tempting our first Parents; which GOD being now sensible of, forgave them without any Satisfaction.

But then to say no more: If no dishonour should be reflected on GOD on these accounts; yet we cannot see but that he would at least be charged with mutability, and changeableness of mind. For GOD having positively threatned Death, in case of sin, and disobedience, what less could be said but that he had altered his mind, if he had passed by their sin without having Death suffered either by themselves, or by their surety, and even this would have been no small dishonour to GOD: for this is one of the glories of the Divine Nature, that he is not a man that he should lie, nor the son of man that he should repent, Numb. 23.19. He is of one mind, and none can turn him, Job 25.13. And he is Lord that changes not. Mal. 3.6. All which being laid together makes it appear how highly proper▪ if not necessary, it was, for GOD to insist upon a Satisfaction [Page] for Sin; before he pardons it. And this also shows the infinite Wisdom of GOD, that altho' he was infinite in Mercy, and ready to pardon; yet at the same time took care, that Mercy should not prevail to the damage of any other Perfections. For GOD by demanding a Satisfaction for Sin has wisely, and impartially consulted the honour of all his attributes. For by demanding Satisfaction for Sin, he remains as holy, and as just as ever, even in the eyes of all his Creatures. By this, also he stands by his own Laws, that he gave to Man at first, and asserts the holiness, justice, and goodness of them, and that nothing hard or unreasonable was imposed upon us. Moreover by this he shows himself to be immutable; that there is not the least variableness, nor shaddow of turning, but that he is always of one mind, by this it appears that he has the same regard for his own honour as ever, that he has the same sense of Sin and of his Laws that ever he had.

And then lastly, altho' at first view, it may seem that there is no great Mercy, or Grace exercised in the pardoning Sinners; when there has been a full, and compleat Satisfaction made for all the wrong done by their Sin: Yet if we consider that GOD might have refused any but a Personal Satisfaction, and insisted upon that rule, that the Soul that sins shall die; it appears to be an act of Grace to accept of the Satisfaction made by a surety. And if we do but consider who the Surety was and by whom the Satisfaction for Sin was made; the glory of [Page] divine grace and mercy will in this way shine as bright as any of the Divine Perfections.

Which leads me to the third Instance.

III. GOD's appointing the Lord JESUS CHRIST his only begotten SON to be the Mediator, to undertake the work of our Redemption; was another instance of Wisdom, & Prudence.

We may suppose a grand Council held by the Sacred THREE that bear record in Heaven; to pitch upon a proper Person to undertake the Salvation of Men, and to be a Mediator between us. And here we may suppose the Father saying, as in Isaiah 6.8. Whom shall I send, and who will go for us? To which we may suppose the Son to reply in the following words, Here am I, send me. And this was agreed and consented to: accordingly he was sent into the World to assume our Nature into personal union with his Divine Nature. Hence we read John 1.14. that the word, that is the Eternal Word, the word that was with God and the word that was God and by whom all things were made, was made flesh and dwelt among us. And now Jesus of Nazareth the Son of the Virgin Mary, was the very person. For he was once & again declared by an audible voice from Heaven, to be the beloved Son of GOD. And that Person is expressly declared to be the Mediator between GOD, and us, 1 Tim. 2.5. There is one God, and one Mediator between God and man, the man Christ Jesus. Now GOD's appointing his own Son, to be the Mediator was an [Page] instance of consummate Wisdom. And that for this reason in general; because he was the most proper, and suitable person that could be for this Office. It is certainly an instance of prudence to chuse the most proper person for any service: and herein appears the Wisdom of GOD. For the person he has constituted, and appointed to be Mediator, is the most proper person that could be for that Office.

And this will appear if we consider,

1. Some of the Qualifications necessary for a Mediator.

2. How peculiarly these Qualifications centred in the Lord Jesus Christ, the Son of GOD.

1. Let us consider same of the necessary Qualifications of a Mediator.

Now, by necessary Qualifications; I mean such as will capacitate, and enable a person fully, and in the best manner to answer the ends of the Office; such Qualifications as will enable him not only to keep up the harmony but to advance the Glory of all the Divine Perfections, in the Salvaion, and recovery of fallen Man.

And here it may be said,

1. One Qualification necessary for a Mediator is, that he should be chosen and approved of GOD. For as GOD might have insisted upon a personal Satisfaction from us, and might have refused whatever should be offered by another, even altho' it was in it self equivalent; so it was necessary he should have the choice, & approbation of the person whose sacrifice, and offering he would accept on our account.

[Page]2. Another necessary Qualification for a Mediator is, that he should be perfectly pure, and holy: free from all manner of Sin, and Guilt of his own.

For if a Mediator should have any Sin of his own, that would be enough and more than he could satisfie for; and consequently his Sufferings how severe soever, could be of no avail for the Sins of others.

3. It is further requisite for a Mediator, that he be one that was not under a previous obligation to the law, he is to obey in this stead of others.

For if he should have been under obligations to fulfill the Law before his undertaking the Mediatorship, his obedience to the law would be only doing his duty: and so could have no merit in it for others. His obedience could not have been a meritorious obedience and so could not have been imputed to us for Righteousness.

4. Another necessary Qualification of a Mediator is, that he should be very near and dear to GOD, greatly beloved of him.

It was very necessary for the illustrating the Divine Perfections in the work of our Redemption. Thus it was necessary that the Mediator should be the beloved of GOD's Soul, to manifest his holiness, and hatred of Sin in punishing him, when our iniquities were laid upon him: for if it was one that GOD had no particular regard for, it would not appear so clearly, when he should be under the Divine Wrath, that it was all for Sins imputed to him. It might look as if GOD punished him so severely more for want of love to him, than thro' hatred of Sin. Moreover impartial, [Page] and inflexible Justice appears more conspicuous in inflicting the full desert of Sin upon him that is dearly beloved, and for whom we have the most tender regards, than on one that we have little or no affection for. And then again, it was very necessary for the manifestation of Divine Grace that the person whom GOD gives to be a Mediator to die, and suffer for us, should be infinitely dear unto him. For if it had been one that GOD had little or no regard for; there would not appear any great measure of Love, in giving him for us: but the nearer and dearer the person is to GOD, that he gives to redeem and save us, the more clearly would hiss love & grace be manifested.

Moreover, it was necessary the Mediator should be very near and dear to GOD, for the comfort and encouragement of such: that they might be well assured of his interest with GOD, of the prevalency of his Intercessions, and of their persons and performances being accepted in the Beloved. Surely when the Saints consider that the Mediator is one in whom GOD is ever well pleased, it will encourage their hopes, and strengthen their faith in him, and they must look upon themselves as safe and secure with him.

5. Another Qualification requisite for a Mediator is that he should partake of both Natures, between which he Mediates: that is, that he should be both GOD, and Man.

That the Mediator should partake of both Natures, seems very necessary; seeing he was to undertake for both parties. He was as a days man [Page] to lay his hand upon us both: and by partaking of both natures; he must needs have an impartial regard for each.

It was necessary the Mediator should be GOD to give vertue, and value to his sufferings. For nothing less than the sufferings of him, who is truly GOD can give such demonstrations of infinite justice, and holiness, as to secure the honour of these perfections in the Salvation of Sinful Man.

Moreover, the business of the Mediator was such as required nothing less than the Wisdom and the Power of GOD to accomplish it. The business of the Mediator is to convert, & change the hearts of Sinners, to subdue, and conquer their enemies for them, even principalities, and powers, and the ruler [...] of the darkness of this world: to overrule all things in providence for the good of the Redeemed: his business is likewise to discern and observe the motions of Mens Hearts, as well as their outward carriage, and to judge the secrets of Men. Now these things require that Wisdom and Power that dont belong to any Creature, but are Divine Prerogatives. Surely nothing less than the Wonderful Counselour, and the mighty God could perform all these things for us.

But then it was as necessary also that the Mediator should be Man, and that in order to his being capacitated to suffer for Sin at all; or at least in order to his Suffering in the same Nature that offended▪ which must be thought highly reasonable, if not absolutely necessary: for if he had [Page] taken any other than the humane nature, the fallen Angels might have laid claim to the merit of his Sufferings as soon as we, but seeing he took not on him the nature of Angels; but the seed of Abraham; it gives the most comfortable assurances, that his undertaking is on our account, and that he is our Mediator, and Saviour. And then as he was to teach men the way to Salvation by his Doctrine, and by his Example; so upon these accounts it was most reasonable, yea very necessary, that he should take upon him our nature, be made flesh and dwell among us. And as the Apostle says, in all things, upon all accounts, it behoved him that was to be the Mediator, that he should be made like unto his brethren; that he might be a merciful, and faithful high Priest in things pertaining to God, to make reconciliation for the sin of the people.

Now these are some of the necessary Qualifications for a Mediator.

2. Let us consider how peculiarly Christ the Son of God was thus Qualified for this Office; which will show the Wisdom and Prudence of GOD, in making choice of him for that service.

And here it must be said, that there was no person in Heaven, or Earth that was so eminently, and peculiarly Qualified for it, as he was. For as he was the person that GOD Chose, approved, and accepted of; so had he all other necessary qualifications. Thus he was perfectly pure and holy: it is said of him that he knew no sin, neither was guile found in his mouth. 1 Pet. 2.22. And he was holy, harmless, undefiled, separate[Page]from sinners, Heb. 7.26. He was free not only from all actual sin, but from all natural corruption: for altho' he was born of a Woman; yet his Conception was in such a way, as to escape the natural pollution; (the wisdom of which may hereafter be considered) by which means he had nothing of his own to answer for, and therefore all his Sufferings must be purely on our account.

Moreover, consider him as GOD, and he was under no previous obligation to obey the Law of GOD given to Man. For altho' there was an exact conformity to these Laws in the Divine Mind, they being all holy, just and good, yet it had not the nature of obedience: for obedience [...]ctly speaking, is a subjection to a law from the Authority of the Lawgiver. But now in this sence, Christ as he was GOD was under no obligation to obedience; for he was the Lawgiver himself, and was subject to no Superiour Authority; and therefore for him to put himself into such a state, wherein he might yeild obedience to the Law, as it was an act of Infinite condescention in him; so there must needs be infinite merit in such obedience.

And further he had this peculiar Qualification that he partook of both natures; he was both GOD, and Man, as is most frequently, and fully declared of him, in the word of GOD, where he is called, the great God, and our Saviour, Tit 2.13. And the only wise God, Jude 25. Where also all Divine attributes are ascribed to him: and all Divine homage and adoration directed to be paid [Page] to him. And we are also assured from the same Infallible Oracles, that the Eternal Word was made flesh, John 1.14. And that he who is the Mediator between GOD and us, is the Man Christ Jesus.

And then again, as another necessary Qualification of a Mediator was that he should be one very near and dear to GOD; so none on this account was ever qualified to such an high degree as the Lord Jesus Christ; for he was infinitely near and dear unto GOD. Who can be so dear to him as his only begotten Son? He once & again declared him to be his beloved Son, in [...]om he was well pleased. As at his Baptism; and Transfiguration, Matt. 3. — 17. And he is emphatically called, THE BELOVED, Eph. 1.6. Intimating to us that he is beloved above all others: on which account there was no person in whom GOD could have manifested his impartial Justice, his infinite hatred of Sin, and yet at the same time his infinite love to Sinners, as in the person of his Son. Nay it may be said in that the Son of GOD seems to be the most proper of the Sacred THREE in the glorious Godhead. It does not seem as if infinite holiness, and justice, infinite love, and grace would have appeared so conspicuous, if any other person in the Trinity had undertaken this work. And so the Wisdom of GOD appears in pitching on this very person in particular, and not on the Father, or the Hol [...] Spirit: and this would appear with respect to the Father in particular, if we might venture to form any notion of the matter, from the Relation of a [Page] Father and a Son among Men. Now affection more naturally descends from Parents to Children; than ascends from Children to Parents. And therefore the highest, and strongest affection, we can imagine among Men, is that of a Father to a Son, especially to an only Son: and consequently a Man could not give a better manifestation of his impartiality, and justice; than in punishing such a Son according to the demerit of any Crimes he may be guilty of; and not spare him at all, thro' natural affection: nor could a Man show greater love, and kindness to another than in giving up such a Son for his sake, or than for such a Son to be willing to be given up. I say, considering the course of natural affections, this appears to be a greater thing, than for a Son to deal so by a Father. And now the Son of GOD is infinitely nearer, and dearer to him than a first born or an only Son. And consequently it is impossible for us to conceive of so high an instance of impartial justice, and infinite holiness; as GOD's punishing his Son so severely, when our iniquities were laid upon him: nor of so high an instants of love as when he gave this his Son to die for us, or when this Son consented to give himself for us; to leave the bosom of his, Father, to be made flesh, and dwell among us. And hence our Saviour tells us, John 3.16. That God so loved the world that he gave his ONLY BEGOTTEN SON. And now since GOD's design was to magnifie, and illustrate his justice, his holiness, and his grace, we cannot but see and admire the Wisdom and Contrivance, in the very [Page] person that was pitched upon for the office of a Mediator, even the Eternal Son of GOD who was so wonderfully and peculiarly qualified for that Office.

There are many more instances of Wisdom, in managing this affair of our Redemption: but I must leave them to another opportunity.

And now in a word: let us admire, and adore the Wisdom of GOD; that does thus far discover it self in this grand affair. Let us see and acknowledge the Divine prudence in refusing to treat with Sinners any other way than by a Mediator; in demanding, and receiving full satisfaction for Sin before he would pardon and save the Sinner, and especially in making choice of his own Son, for our Mediator, and Saviour, so eminently, and peculiarly qualified for the office: who is able to maintain, yea and advance the honour of all the Divine perfections; even when he saves to the uttermost, all that come unto GOD by him. And now since the Lord Jesus Christ is the Mediator, that GOD in his infinite Wisdom has appointed for us; let us believe him to be the most proper person for that Office; and let us testifie our consent to it by accepting, & imbraceing him with all our hearts, as our Mediator, and Saviour. Let us receive him in all his Mediatorial Offices; as the Prophet, Priest, and King of our Salvation. Let us commit the whole affair of our Salvation to him, looking upon him as able, and alsufficient. Let us depend upon him for righteousness, and strength, and for eternal life; and for every thing that may sit and qualifie us [Page] for it. Let the life we live here in the flesh be by the faith of the Son of GOD. Let us live a life of dependance upon him, and then we shall find him to be an alsufficient Saviour unto us. We shall then Experience him to be the most proper person to have such an affair committed to him, and he will appear more and more to us to be the Wisdom of GOD as well as the Power of GOD.

Sermon, III.

THE point before us is to prove the Wisdom of GOD in the Redemption of fallen Man. And after a general proof of this truth, I proposed for a more clear, and convincing demonstration of it, to descend into some particular instances in the managing this grand affair; and observe the wonderful Wisdom and Prudence of GOD that has appeared therein

And here I have in my former Discourse instanced, 1. In his refusing to treat with fallen Man, any other way; than by a Mediator. 2. In his insisting upon full Satisfaction for the wrong done to him by Sin, before he would come into any terms of peace and reconciliation with us. 3. In appointing his own Son to be the Mediator, and Redeemer of Mankind. And have shown what wonderful Wisdom, and Contrivance there was exercised herein.

I now proceed to another Instance.

[Page]IV. The manner of GOD's promising, and publishing the NEWS of a Saviour to fallen Man, discovers a great deal of Wisdom and Prudence.

That GOD published his gracious purposes to save Man, appears from the many prophesies, and promises of a Saviour recorded in the Old Testament, many ages before he appeared unto us. Thus Man had no sooner Sinned, and ruined himself, but GOD promised a Saviour to him, in Gen. 3 15. That the seed of the Woman should break the Serpents head. Which altho' it may seem a dark and obscure promise to us, at this day; yet doubtless they understood more by it, than we could possibly have gathered from the words; had we not received the fulfillment of the promise, to assist us in the interpretation. And now this was the promise, or the Gospel, which the Antediluvian Patriarchs lived upon; and were justified by their faith in it. But then afterwards, when thro' distance of time, the promise grew more dark perhaps, and unintelligible to them or at least when they began to doubt, and be discouraged, because of the delay of the fulfillment of it; then GOD renewed the promise with considerable additions, to Abraham; revealing to him, that the Messiah, or Saviour should be of his seed, and that in him should all the Families of the Earth be blessed, Gen. 12.3. And then he went on further; and declared to Jacob, of which of his Sons, he should come, even of the tribe of Judah, and not only declared of what tribe he should descend; but also gave a certain [Page] period of time: before which he should come, viz before the Scepter entirely departed from Judah, or the lawgiver from between his feet, Gen. 49 10. And then GOD went on gradually as he found there was occasion for it to make further discoveries of the Messiah; as to inform of what particular Family, or Lineage he was to come; and also of the Miraculous Circumstances of his Birth, Isaiah 7.14. — 9.6, 7. And a multitude of particular circumstances relating to his Life, and Death were prophesied of him; as that he should be a Man of sorrow, and acquainted with grief; that he should be wounded for our transgressions, & bruised for our iniquities, and at last pour out his Soul unto death. And much more to the same purpose in Isaiah 53d. Chapter, which is so very express, and particular that it seems to be rather an History than a Prophesy of those times. And then as the time drew nearer; GOD proceeded to reveal the particular time when the Messiah should appear to the Prophet Daniel, Dan. 9.24. Seventy weeks, that is prophetical weeks, which make four hundred, and ninety years, are determined unto thy people, to finish the transgression, & make an end of sin, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision, and prophesy, and to anoint the most holy.

But then, besides a multitude of promises, and prophecies concerning Christ, in almost every age of the Church; there were certain Ceremonies instituted, and app [...]inted by GOD; to typify, and [Page] keep up a lively sensible representation of Christ to their minds: and lead them to a frequent thought, and consideration of him, and of the promises, and prophecies relating to him.

Thus, altho' we have no express mention of GOD's appointing Sacrifices, immediately after the fall; yet we have abundant reason to think he did; from their coming so early into the practice of it: and especially if we consider that GOD had respect unto their offerings; when they were made with suitable dispositions of mind: as it is said he had to the offerings of Abel, Gen. 4.4. which we can't suppose he would, unless he had instituted, and appointed such Sacrifices to be offered to him. But then afterwards, we find them expressly commanded; and what a vast variety of them was instituted under the Law; for the Children of Israel, who were then the only visible Church, that GOD had in the World. And now these Sacrifices could not be appointed, from any virtue, or merit in themselves, to make atonement for Sin: for they were utterly insufficient for this. The Apostle tells us, Heb. 10.4. It was not possible for the blood of bulls, and of goats, to take away sin. And they themselves were sensible of this: especially the wiser and more understanding part of them. As appears from what the Prophet says, Mich. 6.6, 7. Wherewith shall I come before the Lord, and bow my self before the high God? shall I come before him with burnt offerings, with Calves of a year old? will the Lord be pleased with thousands of Rams, or with ten thousand of rivers of oyl? shall I [Page]give my first born for my transgression, the fruit of my body for the sin of my soul? Which interrogations plainly intimate, that these Sacrifices altho' never so many, and costly, could not make atonement for Sin; and consequently were only typical of the great Sacrifice Christ was to make of himself, once at the end of the World, to take away Sin. And the design of them was, no doubt, to keep up a thought of Christ in their minds, and to lead them to a dependance upon him alone for Pardon, and Salvation. And altho the thoughts of the common and more ignorant people might terminate with the Sacrifices before them: yet it cant be thought but that the wiser of them, had their thought, and their dependance, upon a more perfect Sacrifice.

And now GOD in these promises, prophecies, and typical representations; that he made of Christ before his coming, has manifested a great deal of Wisdom and Prudence; in as much as many great, and good ends, have been answered by them. These things have been very much for the glory of GOD, and of great service, and benefit to Mankind.

1 GOD's thus promising, and publishing the News of a Saviour was very much for the Glory of GOD.

Many of the Divine perfections have been illustrated, and made glorious hereby.

1. These things serve to set forth the glory of Divine Mercy and Grace.

How wonderful does the Grace of GOD to Sinful Man appear, in that first promise he made [Page] to him, considering not only the matter of the promise it self, but also the time and season in which it was made! Our first Parents having acted so contrary to the positive prohibition, that GOD had given them, and therein abused his Goodness, as well as rebelled against his Sovereign Authority: They could expect nothing but that GOD's Anger should wax hot against them, and that he should Immediately proceed to pronounce, and then execute the Sentence of death upon them. But behold that which they thought would have been the day of vengeance, became a time of love. And the blessed GOD, instead of executing vengeance upon them, meditated mercy for them, and promised the same unto them. And now, how could GOD have manifested his grace to our first Parents more illustriously; than when he had called them forth, after they had thro' shame, and guilt endeavoured to flee from his presence: and when they stood trembling before him, expecting every moment to have the dreadful Sentence passed and executed on them; to have at that very juncture the promise of a Saviour made unto them! Surely that must needs fill their hearts with the highest admirations of his infinite grace. And altho' GOD did proceed to denounce the Sentence of Death for their Sin, and did actually turn them out of Paradise: yet how gracious did he appear when he gave them the promise of a Saviour before hand, to be a cordial to support and comfort them? How wonderful did his grace appear, that before he dispossest them of their earthly Paradise, [Page] he gave them the comfortable hopes & prospects of an Heavenly one! But then as that first promise was a wonderful manifestation of grace, and mercy to Men: so was it a surprising discovery of divine grace to all the Angels in Heaven. They had some time before, seen their fellow Creatures that rebelled, actually turned out of Heaven; without any promise or prospect of Mercy. But now to hear GOD making a promise of a Saviour to fallen Man; must needs fill them with Surprise and Wonder at the Sovereign distinction of Divine Grace: and instead of the least murmur against GOD for passing by their Brethren that fell, or envious thought at Men, whom GOD thus distinguished by his grace, they were filled with raptures of joy at the unexpected manifestation of grace and mercy, and no doubt broke forth in Songs of praise, as they did when the Saviour, the mercy promised, actually appeared, Luke 2.14. Glory to God in the highest, on earth peace, good will towards men!

And now as the first promise, being thus contrived, with regard to the Time of it, was a surprizing manifestation of Grace to all the rational Creation: [...]ll the other promises that follow'd, relating to Christ, served very much to illustrate the Grace of GOD. How kind and gracious and condescending did GOD discover himself to be in the frequent renewing the promise of a Saviour to his Church and People? That when one promise had been so long made, and not accomplished, and the people were ready to be discouraged, and say, Where is the promise of his [Page]coming? That then he should renew his promises; and that he should always, or for the most part do it, with some considerable additions: giving further light & knowledge in that matter, which served mightily for the strengthning the faith of the Saints, and for their support and comfort in every age. Here was the Grace of GOD [...] that indeed these promises were a constant manifestation of Divine Grace and good will to Man.

2. These Promises and Prophecies served to shew forth the glory of Divine Truth and Faithfullness.

Indeed there seems to be no other way, or at least no such effectual method, for GOD to manifest the infinite truth, and veracity of his nature, as by foretelling things to come, and then by bringing them to pass exactly as he foretold them. And thus GOD to manifest the glory of his truth, for many ages and generations before hand promised a Saviour, and foretold by the mouth of his Prophets, many particular instances relating to his coming. And now all those being accomplished to a tittle when he came, it gives a clear demonstration (to all, that have ever read the Prophecy, and the History) of the infinite truth, and faithfulness of GOD, it plainly shows that he is not a man that he should lie, nor the son of man that he should repent: but that when he has said, he will certainly do it, and that heaven, and earth shall sooner pass away, than one word that he hath promised, or foretold.

[Page]3. They serve to set forth the Foreknowledge of GOD, and so his Providence, and Government of the World.

GOD's promising the seed of the Woman [...]o be the Saviour of the World; and his foretelling so many remarkable circumstances relating to his Birth, his Life, and Death, many hundreds, nay thousands of years before hand; and every thing coming to pass exactly as he foretold them; this plainly demonstrates that he knows things future, & at a distance as well as those that are present. And then he that has this prescience, or knowledge of things future in & of himself, must needs have the absolute government of all things in his hands. For it is impossible for a Being to have the certain knowledge of things future; especially if they depend upon moral Agents for the performance of them; without having the government of all things in his hands, whereby he is able so to overrule, as to accomplish what he has decreed, and predicted. Accordingly GOD's foretelling so many things concerning Christ, so many ages before his coming; plainly demonstrates that he is a GOD that knows all things; & that his providence, & government is as extensive as his knowledge: which serves yet further to shew forth the glory of GOD. But then as these prophecies & promises served much for the Glory of GOD. So did they,

2. For the benefit of mankind. And that both of those, that lived under the promises, and Prophecies; and of those that have lived since the accomplishment of them.

[Page]1. They were of great service to those that lived in the time of the Promises & Prophesies.

They were of vast service to them in those days, as they discovered GOD [...]s purposes, and designs of mercy concerning them: which prevented their sinking into utter despair; as otherwise they must have done. For without the promises, there would have been no foundation for any hopes: and then the repeating, and renewing the promises in the several ages, served mightily to strengthen the faith, and hope of the Saints in every age. But then the daily, and constant representations that were made of Christ in sacrifices, types, and ceremonies, were of great benefit, and comfort to the Church and People of GOD. For altho' we should suppose that the generality of them, had not their thoughts carried particularly to what these things were designed to prefigure, and shaddow forth; yet they considered them as genearl signs and pledges of the pardoning mercy of GOD, and so received unspeakable comfort from them.

2. But then these things are of vast advantage to the Christian World: to those that have lived Since the fulfillment of them.

1. As they serve to point out the Messiah to us, and give us convincing demonstrations that Jesus of Nazareth was the Christ. As the Saviour of the World was to be acknowledged, and believed in by all such as should be saved by him: so it was necessary that there should be some certain proof, and evidence of his being [Page] the Christ when he came: for there might, and there did at that time many false Christs arise; and unless there was something to distinguish the true Christ from the meer pretenders; how should we know who to pitch upon, [...] accept of for the Christ? And therefore GOD in his great Wisdom and Prudence did for many ages before his coming, give certain marks, and characters of him; by which he might easily be knows, and distinguished when he appeared. And he that should be found with all the marks and characters upon him, that were foretold of the Messiah, must needs be the very person. For there are so many particular, and remarkable circumstances foretold of him, that it was impossible that any but the true Messiah should have them all concurring in him. And now as these did all exactly concur in Jesus of Nazareth, and only in him: it affords the most convincing demonstration that he was indeed the Christ. And what more effectual way coul [...] GOD have taken to convince the World of his being the true Messiah? For altho' Christ when he came, gave other evident proofs of his being the Son of GOD, and the Saviour of the World; yet it must be said that this was one of the most convincing arguments, and served mightily to strengthen all the rest.

2. They are of great benefit to these ages of the World, as they serve to strengthen our faith in the Promises, and Prophecies that are as yet unaccomplished.

[Page]GOD's having accomplished many promises, and prophecies already relating to Christ, is a very good argument, that he will accomplish all the rest of them. And this is the advantage which we enjoy, on whom the ends of the World are come; even a very convincing argument, that all that GOD has foretold, he will certainly accomplish. For when we see so many prophecies fulfilled so exactly already, we may be sure that others shall be accomplish'd also in due time. Indeed if GOD had never as yet fulfilled a prophecy, or promise, but all of them had been yet delayed; our fears and doubts would have prevailed, and the Church and People of GOD without a Miracle would have sunk into Infidelity. But seeing so many, and those as strange and wonderfull as any of the prophecies, have been accomplished already, we may be sure the others will not fail. For there is nothing more difficult to do, than what he has done already. He promised a Saviour to be of the seed of the woman, and he has according to his promise, in the fulness of time sent forth his Son, made of a Woman, made under the law; and so a multitude of particular circumstances, that were foretold of him were all accomplished in him. And now this may confirm unto us that all that has been foretold concerning the Church of Christ in the World, the glorious things spoken concerning the City of God, and especially what is foretold of Christ's Second coming to judge the World, shall as certainly come to pass in due time. And altho' GOD delays, yet he is not unmindful of his promises. Christ was promised [Page] four thousand years before he came: and it is not half that time since he was among us. And therefore the length of time gives not the least reason to doubt of these things being accomplished.

And thus we see some of the wise and good ends that are answered by the manner of GOD's promising and publishing the news of a Saviour, so long before his personal appearance among us: which shows the wisdom and contrivance of GOD herein.

Let us now proceed to another Instance.

V. The MANNER of Christ's assuming the Humane Nature, was a further Instance of Divine Wisdom.

I shewed in a former discourse, that it was necessary for the Mediator to be Man, as well as GOD: to qualifie him for suffering in our stead, and that he might be touched with the feeling of our infirmities; that he might deliver his Doctrines and precepts to us in the most easy, and familiar manner, and that he might give a perfect pattern of them in his own Life. It was therefore agreed upon in the infinite Councils of GOD; that the Son of GOD or the Eternal Word should be made flesh and dwell among us, which was accordingly accomplished; as we find, John 1.14.

But now altho' he assumed the Humane Nature; yet it was not in the common, and natural course, by ordinary generation. For he was conceived by the power of the Holy Ghost in the Womb of the Virgin Mary: without having any natural Father after the flesh. A particular account [Page] of this miraculous conception we have in Luke 1.31, 34, 35. The Angel being sent to the Virgin, says to her, Behold thou shalt conceive in thy womb and bring forth a son, and shalt call his name Jesus: to which she replies, How shall this be, seeing I know not a man? To which the Angel answers: The holy Ghost shall come upon thee, and the power of the highest shall overshadow thee. And so instead of being with Child by any man, she was as the Evangelist Matthew declares Chap. 1.18. With Child by the holy Ghost. And now the Wisdom and the Prudence of GOD appears in this. For,

1. By this action he has manifested the glory of his Power.

It is most certainly a miracle, and altogether beyond the power of nature, for a Virgin to conceive: and nothing less than the power of that GOD, that is above nature, could accomplish it And now this almighty power has GOD made known in the conception, and birth of our blessed Saviour. By this GOD makes it plainly appear to all his Creatures, that he can do whatever he pleases, and that nothing is too hard for him. By this he lets us know, that by his almighty Spirit he can work in and upon us, according to his good pleasure; that he can convert and change our hearts; which is beyond the power of nature, and cause us to be born again of the Spirit. And as he prepared the womb of the Virgin for the reception of the Son of GOD, so he can prepare a room in our hearts for him, and set open the everlasting doors of our Souls for this king of glory [Page]to come in, and make us the habitation of God thro' the Spirit.

2. Christ's assumption of the Humane Nature in such a miraculous manner, was an instance of Wisdom, as it appears to us, the only way to escape the Taint of Original Sin.

If he had been begotten after the ordinary way, the guilt & the corruption of our first Parents would have descended to him; as much as to the rest of their Posterity. Therefore GOD, to prevent this, took care that he should be conceived in another manner, whereby he should wholly escape the pollution that cleaves to all the natural descendants of Adam: and by the manner of his conception he did entirely escape. Hence the Angel calls him that holy thing which should be born, Luke 1.35. And now the taking effectual care for his escaping the guilt and pollution, that was natural to man, was an instance of Wisdom and Prudence, Because,

1. Hereby the Divine Holiness was made very conspicuous.

For by this GOD plainly shows, that rather than his Son, in taking our nature, should be tainted with our corruption, he would prepare a body in a miraculous manner for him. By which it plainly appears that GOD will have nothing to do with Sin, but only to punish it: that he will keep it at the greatest distance from himself: [...]hat altho' he was willing to condescend so far, that his Son should take our nature upon him with its natural infirmities; yet Sin must by all means be excepted; and that he could have to do [Page] with any thing but Sin. Surely by this it plainly appears that he is of purer eyes than to behold iniquity, and that it is the abominable thing that his Soul hates.

2. Hereby Jesus Christ was (in this respect) qualified to be a Mediator; which he could not have been, had he been guilty of Original Sin.

Perfect holiness was absolutely necessary for a Mediator: and therefore if Christ had been under the guilt of original Sin, he would have been utterly unqualified for his office. He would then have had his own sin to answer for; and so could not have made satisfaction for our Sins; nor could he ever have appeared in the presence of an holy GOD for us; nor could he have wrought out a perfect Righteousness to cloath & cover us withall: and so indeed the whole affair of our Redemption by him would have been frustrated, and come to nothing. Now GOD wisely considered this matter, and so sent him into the World in such a manner as to have no Sin of his own; but to be perfectly pure, and holy: which abundantly accomplished him for the office of a Mediator, and rendered his sufferings infinitely meritorious for the pardon, and justification of every Sinner, that repents and believes in him. Thus much may suffice for the fifth Instance.

VI. GOD's sending his Son into the World at that PARTICULAR TIME and SEASON, to purchase Redemption for us, was another Instance of Wisdom and Prudence.

Altho' GOD promised a Saviour to our first [Page] Parents, quickly after they had destroyed themselves, yet he did not presently appear to them. And altho' they, and all the Saints of old, were justified, and saved by vertue of what he has undergone and suffered in our stead, yet he did not make his personal appearance in the World to offer up himself a Sacrifice for Sin, till about four thousand years after the fall of Man: and then as the Apostle says, Gal. 4.4. In the fullness of time God sent forth his Son, made of a woman, made under the law.

And now in this appeared the Wisdom of GOD. For as there is a great deal of Wisdom in timing a matter well, and doing it in the fittest, and most proper season: so this Wisdom appears in Christ's coming into the World at that particular time in which he came. For it was the fittest time, the best time that could be; no time so proper, and suitable as that particular season in which he appeared. No other time whether sooner or later would have answered the end so well.

Thus for Instance, Supposing he should have come quickly after the fall of Man; and the first born of Eve should have been the promised seed, (as she her self imagined when she said upon the birth of Cain she had gotten a man from the Lord, Gen 4.1. or a man the Lord, as the words properly signify, i. e. God-man, or the Messias, says Mr. Pool) I say supposing this, yet it would not have answered the end so well: because,

1. There could not have been those particular descriptions of him, in prophecies, and promises, types and shadows as now there are: and so one [Page] of the best arguments we now have for the proving him to be the Messiah, the chosen of GOD, would have been wanting. And then,

2. There would have been only our first Parents to hear his Doctrines, & to attest unto his miracles: which would have been a very slender evidence for matters of such importance, matters of fact, upon the truth of which our Religion is established.

One good Argument that the miracles Christ wrought (for the confirmation of his Doctrines) were real and no delusion, is that they were not done in a Corner, but in the sight of Multitudes, who as they were able to attest to the truth of them, so they were able to discover it, if there had been any cheat in them. But now this argument would have been wanting in the beginning, quickly after the fall, when there was no other than our first Parents.

And altho' we may suppose, these inconveniences would have been remedied in a few ages after, when men had multiplied, and replenished the Earth, and that then GOD might have sent forth his Son as well as when he did: —

Yet in answer hereto it may be said; that this would not have corresponded with some other wise purposes, and designs of GOD. Thus as GOD intended to honour some particular persons, by Christ's descending from them, according to the flesh; as that he should be of the seed of Abraham, of the tribe of Judah, of the Lineage of David; so these men must be themselves, before Christ could descend from them. And many others he designed for eminent Types of Christ, [Page] and others so far favoured as to prophesy concerning him, and to give some particular description of him: Now th [...]se men must be born, and live in the World, and prophesy of Christ before he could come. Furthermore as GOD had wisely determined to choose [...]ut a particular Nation, for his own peculiar People, and visible Church in the World, and among them to have Christ typified, and shadowed forth by certain Sacrifices and Ceremonies: So there must be this Nation and People offering up these Sacrifices, and attending these Ceremonies, before Christ the great Sacrifice, and Antitype should come. So that he could not come sooner than he did.

Neither would it have done to have tarried longer before he came: for that would have been inconsistent with other wise schemes, & purposes of his: and would also have been a great discouragement to Men, & they would have been ready to say in despair; Where is, or what is become of the promise of his coming?

So that all things considered, the time he actually came in, was the fittest season for it: and that because it was the exact time that was prophesied he should come in. And if he had come sooner, or tarried longer, the prophesies would not have been fulfilled so to a tittle as now they are. And thus neither the truth of GOD, nor the knowledge of GOD would have appeared so conspicuous, as now they do. And some doubts, and scruples would necessarily have arisen about him, whether he was the Christ or no.

But then again, according to the prophecies, [Page] there was a general expectation of him among the Jews, and as Historians tell us, among the Gentiles also; that is, of a mighty King, who should be born in those days: which served very much to prepare the people to receive him, when he came among them.

Furthermore, there was at that time a great decay of Piety, & of true Religion: so that there wanted a more than ordinary Prophet to revive it, and none less then the Son of GOD, was able to give a revival to it. The professing People of GOD had sunk so deep in the meer Ceremonies of their Religion, to the gross neglect of the weightier matters of the Law, that it was high time to have them abolished: Which could be done no otherwise than by the coming of Christ, in whom they all had their accomplishment.

And then to mention no more, it being a time of universal Peace (as has been observed by Historians) throughout the World; this made it a very proper time for the Prince of Peace to enter. For as a time of Peace gave them leasure, and opportunity to think, and discourse of these things; so it created a general Commerce, and Correspondence in the World, which very much facilitated the carrying the Gospel, or the News of a Saviour into all parts of it. Now these considerations being laid together, make it very evident that our Lord came into the World in the most proper season for it; and consequently the Wisdom and Prudence of GOD appears in sending him at that very time to be made flesh and to dwell among us.

[Page]There are many other Instances of Divine Wisdom in managing the affair of our Redemption. But I must leave them at present, and conclude with a hint or two by way of,

APPLICATION.

Inf. 1. How thankful should we be for the Promises, and Prophecies of the Old Testament!

For however useless some may imagine them to be now since Christ is come, and the Gospel set up and established; yet they are really of vast service to the Christian World: and are some of the chief supports of the Christian Faith. It is certainly a matter of great importance to have it sufficiently, & satisfactorily proved unto us that Jesus of Nazareth is the Christ, the true Messiah, the anointed, and chosen of GOD: and we should be thankful for any arguments to strengthen, and confirm us in the Faith of this grand fundamental Doctrine of Christianity. And now as the Promises, and Predictions of the Old Testament afford most convincing arguments in this matter, we should be thankful for them. We should search the Scriptures of the Old Testament as well as of the New: and study those things that are spoken of Christ; and compare them with the History of him: and we shall find such an exact harmony, and correspondence, as will mightily strengthen our faith in him.

Inf. 2. Was Christ conceived in a miraculous manner, to escape the natural pollution of Sin? [Page] This should lead us to lament and bewail the corruption of our Natures, and groan to be delivered from it.

For by GOD's being willing to take our Nature into personal union with the Divine, but in such a manner as wholly to escape the sin that cleaves to us, he plainly shows the infinite evil of Sin, & that Sin is the very thing that separates between GOD and us. We should therefore lament, and bewail the Corruption of our Natures. Because, altho' Christ was willing to be like us in every thing else; yet he would not be like us in this, Heb. 4.15. This then must be our grief and sorrow, that we are shapen in iniquity, and that in sin our Mothers conceived us. And we must earnestly desire to be delivered from this body of sin, as being the very thing that now hinders our union to Christ, and communion with him. For as our Nature could not be united to his Divine Nature, but as it was perfectly pure, and holy; so we can't be united to him, nor have communion with him, before our corrupt nature is mortified, and subdued within us And as it was by the power of the Holy Ghost that Christ escaped the pollution of our Natures: so it is by the power of the same almighty Spirit that this pollution, and corruption is ever taken out of us. This must therefore be our heart's desire, & prayer to GOD, that as Christ was conceived by the power of the Holy Ghost, and was perfectly free from Sin: so we may be born of the Spirit, and thereby sanctified in the whole man throughout in Spirit, Soul and Body, and made holy as he that has called us, is holy

[Page]Inf. 3. From what we have heard, let us all be fully satisfied as to the time of Christ's appearing in the World.

Some are ready to wish that Christ had tarried till this time, before he appeared in the World; that they might see him, and converse with him, and behold his Miracles: and think they should have been more fully confirmed in the Faith of him. But now such men are vain in their imaginations. They don't consider that they have as great advantages for believing in Christ, as those that lived in Christ's time, and conversed with him: and considering that he came at the very time that was predicted of him, and considering the other demonstrative proofs we have of his having been in the World; the matter is plainer, and more evident, than if he should have lapsed the time prophesied of, and waited till this time to make his personal appearance. Wherefore let us not give way to any such vain desires, but be sensible that he came in the fittest season and let us acquiesce and rest satisfied in it. And altho' we have not seen him, yet let us love him; let us believe on him, and accept of him as our only Saviour, placing oar dependance upon him, and submitting our selves entirely to him; and then we may be assured of this, that when he shall appear the second time at the end of the World, in the glory of his Father and of the holy Angels, we also shall appear with him in glory: AMEN.

[Page]

Sermon, IV.

VII. ANother Instance of the Wisdom of GOD in the affair of our Redemption, was, The poor Condition and low Circumstances, in which Jesus Christ appeared in the World

That Christ appeared in a very poor and low condition, is sufficiently evident from the History of him in the Gospel. As for his Parents, altho' they were of the tribe of Judah, and house of David; yet they appeared to be but in very mean circumstances. His Father was but of an inferiour Occupation; a Carpenter it is said, Matt. 13.25. And as for our Saviour's Birth, it was attended with peculiar circumstances of meanness, and poverty. There was no other room prepared for the Mother of our Lord to be delivered in, than that of a Stable: there she brought forth her first born son, and laid him in a manger, Luke 2.7. And afterwards when he grew up, he did not grow rich, nor appear with any external or earthly grandeur, as the Jews expected the Messiah would: but instead of this he took upon him the form of a Servant, and made himself of no reputation, as the Apostle tells us, Phil. 2.7. So Poor was he that he had not so much as an house of his own, nor any certain dwelling place; he could say as in Matt. 8.20. Foxes have bo [...]s, and the birds of the air have nests, but the s [...]n of man[Page]hath not where to lay his head. And so straitned was he sometimes for Money, that he had not wherewith to pay his tribute-money, (which amounted to no more than fifteen pence) before he wrought a miracle for it, Matt. 17.27.

And now Christ's appearing in such low, and despicable circumstances on worldly accounts, (altho' to the Jews a stumbling block, & rock of offence) was an instance of wonderful Wisdom and Prudence. For

1. It was most suitable and becoming, that he who had our Sins imputed to him, and was about to suffer and make satisfaction for them, should appear in low & humbling circumstances.

We must consider that the Lord Jesus Christ was coming on our account: he had taken our Sins upon him, and had undertaken to make satisfaction for them: and therefore a low and humble state must needs be the most proper for him. Sin is a sufficient cause for humiliation and abasement, and humility always becomes a Sinner. And therefore as Christ was made Sin for us, humility and a low appearance in the World did best become him. There would have been no congruity, nor agreeableness in Christ's coming with external pomp, and glory, at the same time that he came loaded with our iniquities, and was to be wounded, and bruised, and die for them. How indecent is it for a Criminal at the Bar to appear in a fine dress, with great attendants, and other ornaments and marks of greatness, which he might properly enough appear with at another time. Now [Page] altho' Christ was really no Criminal, because he knew no Sin of his own; yet imputatively he was the greatest Sinner: for GOD had laid upon him our iniquities. So that such a low condition suited best with the circumstances he was then under, and with the design of his coming.

2. His appearing in such low circumstances was an instance of Wisdom, as it served very much to illustrate and set forth the infinite Grace and Condescension of Christ.

The more Christ humbled himself, the more he exalted his mercy, and grace. And what a wonderful display of grace is it for him, who was the Eternal Son of GOD, to leave the Bosom of his Father, to leave the realms of light and glory: where he had thousands of Angels bowing before him, and a thousand times ten thousand ministring unto him: to come into this World in the lowest and meanest circumstances of any man in it: for the Lord of Heaven and Earth, yea the GOD over all blessed forever, to appear in the form of a Servant, to become a Man of sorrows and be acquainted with grief, to be cloathed with poverty and loaded with contempt! And we find the Apostle taking notice of this as a wonderful display of Grace, 1 Cor. 8.9. Says he, Ye knew, (intimating the thing was so plain that every one might see, and know) the grace of our Lord Jesus Christ, who though he was rich; yet for our sakes became poor; that ye thro' his poverty might be made rich. And the same Apostle takes further notice of this wonderful grace and condescension, Phil. 2.6, 7. [Page] That he was in the form of God, and thought it not robbery to be equal with God, but made himself of no reputation, and took upon him the form of a servant.

3. It served to teach his Disciples, and the Jews of that day, that his Kingdom was not of this World; and that they must not expect any temporal advantages in following him.

The Jews (as I hinted before) looked for a Messiah, that should appear in earthly Pomp, and Grandeur; one that should subdue all their Enemies for them, and restore the Kingdom to Israel, and rear up the Throne of his Father David that was fallen, and restore that Nation to all, yea and to greater splendor, riches, and greatness than in David's or Solomon's days. And those misapprehensions of their's, arose from the gross and carnal sense they put upon the Prophecies relating to the coming of Christ. But now this was far from being the design of his coming: it was to set up not a temporal, but a spiritual Kingdom, and that not to be confin'd to the Jews, but to extend to the Gentiles also. He was to be a Light to lighten the Gentiles, as well as the glory of his people Israel. Whereas if Christ had appeared in external Pomp, and Greatness, in the form of an Earthly Prince, and Monarch; it would have confirmed the Jews in their mistaken notion of his Kingdom: and no doubt they would then have all flocked to him, and owned him for their King and Ruler, and put themselves under his Government, and protection. But now from what [Page] Principles would they then have accepted of Him & submitted to Him? Not from any true Christian Principles; not from any love to GOD, nor regard for his Glory, or in obedience to his Command: nor from a real hatred of sin, or desire to be freed from the spiritual bondage they were under to their corruptions, and spiritual enemies: But all would have been from carnal, and worldly views; to advance themselves in this world; to have their external, and political Privileges restored to them. And now Christ was sensible of this before he came: and in his great Wisdom determined to appear in a quite different manner from what they expected.

And by his Appearing in such a low condition, he took the most effectual method to convince them of their error, and to let them know that his Kingdom was not such an one as they expected. He hereby plainly taught them, that it did not consist in earthly Riches, in splendid Courts, and royal Palaces; but that it was all of a spiritual Nature: that it was a Kingdom that comes within Men, and is seated in their hearts; and that the acts of Royalty which he performs, are the pardoning Mens sins, the subduing and mortifying their lusts; the restraining & conquering our spiritual enemies for us; the guarding us by his power; the guiding us by his counsel, till he receives us to his Kingdom, and Glory, reserved in Heaven for us. Now Christ's appearing in the manner that he did, had a natural tendency to lead Men into such an apprehension of the nature of his Kingdom; or at least to lead them into the [Page] full belief of it, when he expressly told them as he did, That his Kingdom was not of this World, John 18.36. And by this he also taught them that if they looked for any great temporal Advantages, it was not worth while to come to him. And so,

4. It proved a very good means to prevent persons flocking to him, and professing subjection to him from meer Worldly views.

If Christ had appeared in outward greatness, many that never did own him, would have professed subjection to him; and he would have been thronged with a number of Hypocrites and professed subjects, who knew or at least savoured nothing of the nature of his Kingdom. But now by his appearing in such a manner as he did; none or but few in comparison were disposed to own him, but such as had some other notion of his Kingdom than that of an earthly one. And so in short, altho' if he had appeared in outward greatness, he would have had more professed and pretended subjects; yet he would not have had more, if so many real and hearty ones.

5. His manifesting himself as he did appears a wise contrivance, from the happy tendency of it to lead Men into a contempt of this World, and to the apprehension of something superiour to outward Pomp and Geatness.

For when the Son of GOD, who must needs know the exact worth and value of every thing, had so little regard to earthly grandeur, as not to cloth himself with it, nor take any particular notice of those that were; he plainly show'd his [Page] own contempt of this World and all things in it: and what better argument could we have to despise it, to look and live above it; and to give the preference infinitely to a renewed nature, an holy heart and an harmless life; which Christ himself had so much greater regard for, [...]an for all the outward pomp and glory of this World.

But to proceed,

VIII. Another instance of divine Wisdom, was the METHODS taken to PROVE Jesus Christ the true MESSIAH, the Saviour that was promised.

Here indeed, I might first of all say in general, that it was Wisdom, and Prudence in GOD to prove him the Messiah. For unless he had given some evident proof, and demonstration of it, there would have been no sufficient grounds for any to believe in him; and so none would have received any benefit by him And therefore GOD in his Wisdom and Grace did, upon his coming, give proofs, and demonstration of his being the Christ. And now the Methods he took for this, manifest a great deal of Wisdom, and Prudence; which will appear by a brief consideration of the Ways and Methods taken to prove him to be the Christ; and these may be reduced to Three heads; viz.

His Accomplishing the Prophecies concerning Him.

His working Miracles.

And, the Testimonies that were given of him, when he was on Earth.

[Page]1. One Method for proving JESUS to be the CHRIST, was his accomplishing the Prophecies concerning the Messiah.

You may remember I told you in a former discourse, that there were many Prophecies concerning Christ in the old Testament, which answered many wise and good Ends: one of which was that they served to point out the Messiah, when he should come, and distinguish him from any Impostor; accordingly Christ when he came, took this Method to prove himself to be the Christ, by accomplishing every Prophecy and Prediction concerning him. There were many things foretold concerning his birth; as the time when, and the place where; so were there many things spoken of his life, and death, and many circumstances relating thereto. All which Christ took care exactly to fulfill: as will evidently appear to any one that will compare the History with the Prophecy.

2. Another Method he took was, to work Miracles.

As for his doing any Miracles before he was about to enter upon his Publick Ministry we have no account: but after that we have almost innumerable instances of Miraculous operations performed by him; and those of every kind. He wrought Miracles upon the Wind, and the Seas, stilling them by a word's speaking; upon the Water, turning it into Wine; upon Bread & Fishes, multiplying them miraculously for the feeding vast Multitudes with a small quantity of them; upon Trees, causing them to wither immediately [Page] at his Command; and what a Multitude of Miracles did he work upon the Bodies of Men; healing all manner of diseases in a Miraculous manner without the use of means. He caused the lame to walk, the deaf to hear, the dumb to speak, the blind to see, and the lepers to be cleansed. Nay by Him Devils were dispossessed, and the dead raised to life.

3. The Testimonies that were given of him, was another Method made use of for the proving him to be the Christ.

And here we might begin with the Testimonies that were given by the Inanimate Creation: Such as the extraordinary Star that appeared (about the time of his Birth) to the Magi, or wise Men of the East, and led them to the very place where the Child lay, and they fell down, and worshipped him, Mat. 2.11. And then at his Death universal nature seem'd to give testimony concerning him. For when he was hanging on the Cross, the Sun was darkned, and there was darkness over all the earth, and the vail of the Temple was rent front the top to the bottom, the earth quaked, and the rocks rent, and the graves were opened; which, as it filled the Centurion and those that were with him with exceeding fear and trembling, so it drew forth that confession from them, that truly this was the Son of GOD, Mat. 27 54.

But then not only such Inanimate Creatures gave testimony of him, but GOD also at that time endowed Men, and Women with a Prophetick Spirit to testify concerning him. Thus good old Simeon, who had been waiting for the [Page]Consolation of Israel, was kept alive to the birth of Christ; and when he was brought into the Temple, to have the customs of the law performed upon him, this good old Man was brought thither by the Spirit, who took the Child in his arms, declaring him to be the Person whom GOD had prepared before the face of all People, a light to lighten the Gentiles, and the glory of his people Israel, Luke 2.31, 32. And Anna an ancient Prophetess, did at the same time also testify of him to all them that looked for Redemption, Luke 2.37, 38.

And after this when he was grown up, there was his fore-runner, John the Baptist, who being to prepare the way for him, testified concerning him, that he was the Christ. Thus besides many other times, we find him upon Jesus's coming towards him, pointing out to him and saying to those that were with him, as in Joh. 1.29. Behold the Lamb of God, which taketh away the sins of the World. But then Christ was testified of not only by Man, but by the Angels in Heaven. Thus an Angel was sent to tell the Virgin, That She was to be with Child by the holy Ghost, and to bring forth an holy thing, which should be called the Son of God. And then he is sent again to tell Joseph that his espoused Wife was with Child by the holy Ghost, and that the Child that should be born of her, should be called Jesus: b [...]cause he was to save his people from their sins. And then again at his Birth the Angels are sent to inform the Shepa [...]s in and about Bethlehem, that that very day there was born to them, in the city of [Page]David, a Saviour, which is Christ the Lord: And tell them where they should find him. And upon it a multitude of them joyn in consort, singing, Glory to GOD in the Highest, &c. As in Luke 1st & 2d. Chapters.

But then not only the Angels; but the very Devils were forced to confess, and bear testimony of him, that he was the Son of GOD, Matt. 8.29. And then that there might be nothing wanting, but that there might be the fullest and strongest evidence in this matter; GOD himself gave testimony concerning him once and again by an audible voice from Heaven. Thus at his Baptism, when he came up from the Water and the Spirit of GOD like a Dove lighted upon him; then a voice came from Heaven, saying, This is my beloved Son, in whom I am well pleased, Matt. 3.17. And after the same manner was it at his Transfiguration on the Mount.

Now these were the ways that were taken to prove and demonstrate Jesus of Nazareth to be the Christ, and herein appears a great deal of Wisdom and Prudence. For

1. It is a Method the most convincing, and demonstrative that could be.

What more effectual way can we imagine, could be taken, to convince Rational Creatures, that Jesus is the Christ, than the method that has been taken for it? What could be a more convincing evidence, that Jesus was the Christ, than his being found with all those marks and characters upon him, that were predicted of the [Page] Messiah, and accomplishing every prophecy to a tittle that was made concerning him? This alone one would think sufficient to convince a Man of unprejudiced reason. But if we add to this the many and mighty Miracles, which he wrought for the confirmation of what he declared, and professed concerning his being the true Messiah: and at the same time consider how absurd it would be to suppose, GOD would enable him to work such a Multitude of Miracles for the proof of a thing that was not true: I say, he that considers the nature of GOD, and the nature of miracles, and the declared design of those wrought by our blessed Saviour, would have sufficient matter of conviction by them, that he was what he professed and declared himself to be. But then if to all this we add the express testimony of men Divinely inspired, of Angels, and of the very Devils, and last of all, of GOD himself who has once and again by an audible voice declared him to be his beloved Son: [...] will be impossible to gainsay, or stand agains [...] [...]he force of such irrefragable arguments. And none but such as are given up to judicial blindness of mind and hardness of heart, would pretend to evade the force of them. The method GOD has taken, is not to force Men to the profession and acknowledgement of Jesus for the Christ, contrary to our Judgment; but he has considered us as Rational Beings: and has laid matter of conviction before our minds to induce us by the force of rational argument, not only to confess with our mouths, but to believe in our hearts, that Jesus [Page] is the Christ. And now GOD's taking a method so convincing, and demonstrative, as it was an act of Wisdom; so it was of Grace, and condescention in GOD to our natures and capacities.

2. The Method for proving Jesus to be the Christ, was wisely contrived, as it was very much for the honour of Christ.

Altho' Christ did not appear with any marks of Earthly greatness; yet in the Method that was taken to prove him to be the Christ, he honoured himself, and had peculiar marks of honour put upon him. Thus he magnified his Truth, by accomplishing the prophecies and promises, so exactly as he did, and show'd that as he was full of grace, so was he full of truth. And then he illustrated and made his great Power known in the many & mighty Miracles which he wrought; by them he shewed that all power was given to him in Heaven and Earth; that universal nature was at his command, and that his Kingdom ruled over all. And altho' the Jews were stumbled at his appearing in the form of a Servant; yet by the Miracles that he wrought, he appeared to have an infinitely greater Empire and Government than they ever expected for their Messiah. Moreover his Miracles were of such a Nature, as to magnifie his Goodness and Compassions to Men. They were not meerly for the sake of showing a Miracle, as Moses's was when his Rod was turned into a Serpent, and then returned again into a Rod: much less were they like some of the other Miracles wrought by Moses in Egypt, even those miraculous Plagues, and Judgments, [Page] teaching them, by terrible things in righteousness. But instead of this, most, if not all Christ's Miracles were Miracles of goodness, kindness and benignity; for the benefit, relief and comfort of Mankind. We don't read of any Miracles of his that were injurious to men, but acts of kindness to the Persons that were the subjects of them, which served to set forth how abundant he was in goodness. I don't remember above two instances objected against this observation. One is the Devils entring into the herd of Swine, and their running into the deep and being drowned. The other is that of his cursing the Barren Fig-tree, and causing it to dry, and wither away. Now as to the first of these, it may be said in answer to it, that it was no Miracle at all: for the Miracle was in dispossessing the Man, of the Legions of Devils that had entred into him. And as for the Devils entring into the Swine, it was only by permission: that is, Christ did not see cause to restrain them. As for the second, it appears from Matt. 21.19. to stand in the high way ▪ and so had no particular proprietor that was injured by the cursing of it. But then if it had been any Man's propriety, it's being a barren tree, the causing it to wither, could be no injury or damage.

And then again, how great was the honour done to Christ by the Testimonies that were given of him? Thus altho' he was born in a Stable, and laid in a Manger, yet the appearance of that bright and shining Star, and the Songs and Acclamations of joy by the Heavenly Host, [Page] upon his Birth, were much greater honour, than to have been born in a Palace.

And then again, GOD's proclaming him once and again his only begotten Son in whom he was well pleased, was an infinitely greater honour than for the whole Israelitish Nation to have proclamed him their King and submitted to him. Nay, when he was hanging and dying on the Cross, as the vilest Malefactor, yet by the Sun's withdrawing it's light, the Earth's quaking, the Rocks rending, the Graves opening, &c. there was more honour done him, than if he had been seated on the throne of Israel, and the Princes and great Men bowing before him. Thus altho' he appeared in outward meanness, yet care was taken, that even in the deepest of his humiliations, there should be a great deal of honour done unto him.

3. This Method shows the Wisdom of GOD, as hereby GOD has taken effectual care to vindicate his Justice in the destruction of those, that will not believe in Christ, after they have heard of him.

As GOD will certainly punish with an everlasting destruction, the Infidel and Unbelieving, so it is very requisite that he should appear just when he speaks, and clear when he judges and condemns them. And now by the Method he has taken to prove Jesus to be the Christ, he has given such convincing proof and demonstration of it, as to leave all without excuse, and justly punishable, that will not believe on him: by this means he left the Jewish Nation wholly without [Page] excuse for not receiving him as their Lord Messiah, and made that utter destruction as a People, that GOD quickly brought upon them, to be very just, and righteous. And by this means GOD will also vindicate himself in the severest, and heaviest punishment, that he brings on unbelievers▪ for having laid such a foundation for faith in Christ, when he sentences the unbelieving to the everlasting burnings prepared for the Devil, and his Angels, we must say as in Rev. 16.7. Even so, Lord God Almighty, true, and righteous are thy Judgments!

I have not time to enter upon any other Instances of Wisdom in this grand affair of our Redemption at present. And so shall conclude with applying and improving what has been now delivered.

APPLICATION.

Inf. 1. What we have heard of the poverty and meanness of Christ's appearance, should prevent our undervaluing, or despising any of the Saints, for their being poor and low in the World.

That many of the Children of GOD are in poor and low circumstances, is no less evident, than it is common for them to be despised, and undervalued by others upon the account hereof. A poor Man, altho' a Saint and a child of GOD, is oftentimes the object of contempt: his Grace wont secure him from the contempt of the men of this World. But now how unreasonable [Page] is this? For by what we have heard we find that a person may have true greatness, and real excellence, and yet have little or nothing of this World's good. For thus it was with our blessed Saviour himself, he was in a very low condition on worldly accounts; but yet he had that in him that recommended him to our highest esteem: altho' he was poor yet he was the chief among ten thousands; altogether lovely. And thus it is with many of the Saints: they have little of this World's goods; and yet they are worthy of our love and esteem. They have that in them that is infinitely more excellent than all earthly good, they have a principle of Saving Grace which is better than silver and gold, more precious than rubies; and all the things we can desire, are not to be compared with it. They have the same Mind and Spirit in them that was in Jesus Christ: they have the Image of GOD upon them, and are in favour with him, which ought to recommend them to us, let them be ever so poor on worldly accounts.

Here therefore let me say, that he that despises a Saint because he is poor, despises the Grace of GOD, despise his image and likeness, and implicitly despises Christ himself for appearing in a low condition, & Christ looks upon the contempt offered to his Saints as offered to himself, Luke 10.16. He that despiseth you, despiseth me: and he that despiseth me, despiseth him that sent me.

[Page]Inf. 2. Christ's outward poverty afford smatter of comfort and ground for contentment to poor afflicted Saints.

I don't mean that any should make themselves poor, to be conformed to Christ in it, nor be so satisfied in a poor condition as to neglect all lawful means for the bettering their circumstances. But that when GOD in his Providence orders out a state of Poverty for them, they should comfort, and support themselves, that it was the very state and condition that Christ their Lord and Master was in. We should argue with our selves, that if Christ put himself into such a low condition for our sakes, surely we should be content, when he orders out no worse for us than for himself, and should consider the force of those words of his, Matt. 10.24.25. The Disciple is not above his Master, nor the Servant above his Lord: it is enough for the Disciple that he be as his Master, and the Servant as his Lord.

Inf. 3. Let us all be thankful for the wise and effectual Method that has been taken, to convince the World that Jesus is the Christ.

If GOD had not taken such a way to convince us of this truth, how much doubt and uncertainty should we labour under? And what danger would there be of our being carried away with an evil heart of unbelief? How thankful then should we be that GOD has [Page] left so little room for us to doubt in a matter of such infinite importance to every one of us? But that he has in tender mercy to us, given such full and convincing demonstration in this matter, that it must be because we will not, if we do not believe that Jesus is the Son of GOD. So that every unbeliever under the Gospel will be left without excuse, and what our Saviour said of the unbelieving Jews, may be as truly said of all Unbelievers under the Gospel, John 15.22. But now they have no cloak for their Sin.

Sermon, V.

IX. CHRIST's taking up his ABODE with us for a time; the DOCTRINES that he taught; the EXAMPLE that he set; were other Instances of Divine Wisdom.

We are told, John 1.14. The Word was made flesh, and dwelt among us. He did not only assume the Humane Nature; but he tabernacled or dwelt here upon Earth among Men, and conversed with them for a time. He lived upon Earth between thirty and forty Years, according to the best Chronologers. Indeed most of that time was spent in a private manner, with his Parents, and (as is supposed) working with his reputed Father at the Carpenter's Trade. Hence he is called not only the Carpenter's Son; but the Carpenter, Mark, 6.3. [Page] But when he was about thirty years old, the age (that the Priests, were allowed to minister in holy things) he set out upon his Publick Ministry. At which time also he called his Disciples to accompany him in his Ministry; to hear his Doctrines, to see his Miracles, and to observe his Life and Conversation. And as for his Preaching, the sum and substance of it was Repentance, Faith, Humility, and Meekness, Charity and Forgiving one another, a Contempt of this World, Heavenly mindedness, Sincerity and uprightness, and the like. A great part of his publick Preaching was imployed in exposing those carnal interpretations, and corrupt glosses, which the Jews had put upon the Law; and in teaching them the Spirituality and Extensiveness of the Divine. Precepts: that they extended not only to the grosser, and more external acts, but that they reached to the very thoughts, desires and intents of the Heart. It was also imployed very much in reproving the Jews for their Hypocricy and for resting so much in carnal Ceremonies, and vain traditions. He taught them also that he was the Christ that they had expected, who was prophesied of, and promised to them; and invited, exhorted and directed all to come to him and believe in him, assuring them there was no other way to the Father, or to eternal Life, but in and thro' him.

And then as to his Life and Conversation, it was altogether worthy of, and agreable to the Person he professed himself to be, and altogether [Page] conformed to the doctrines he taught, and the precepts he laid down for others. He sat before them an exact Pattern of what he taught them. The same rules of living that he preached up to them, he observed is his own life. He conformed to the law of GOD in every article that belonged to him. He never was guilty of the least fault, or failing, or misconduct in the whole course of his life: and there could be no fault found in him. But as the Apostle says it became him, Heb. 7.26. He was holy, harmless, undefiled separate from sinners. He went about doing good: glorifying GOD on earth, and finishing the work that GOD had given him to do. As he says of himself, Joh. 17.4. And now in all this there appears a great deal of Wisdom and Prudence.

And that upon this account in general, —

That this was the most effectual way to establish the Gospel-dispensation; which Christ was then about to set up in the World.

It was now high time to abrogate and lay aside the Mosaical dispensation of Ceremonies, and carnal Ordinances; for the Jews had sunk all their religion into Ceremony and outward form. And the Ceremonies they laid so great stress upon, were not so much those that had been taught them by Moses, as what they received by tradition. And hence we have our Saviour complaining of them, for making the Commandment of GOD of none effect by their tradition, Mat. 15.6. They thought that if they were careful to wash their hands before meat; and tyth'd mint, annise and cummin, and the like, they might safely neglect [Page] the weightier matters of the law; righteousness, mercy, and faith.

It was therefore very necessary that these Ceremonies should be abolished: and that a more refin'd and spiritual religion should be set up; whereby Men might do their duty in a more spiritual manner, and from more sublime and heavenly principles, than the law of Moses led them into.

But now, how should this be done? who would undertake to bring it to pass? For the Jews had received the law by the hand of Moses, whom they justly esteemed as one of the greatest Prophets that had risen among Men. This is the Testimony given of him after his Death, Deut. 34.10. That there arose not a Prophet since in Israel like unto Moses, whom the Lord knew face to face: That [...]s, whom GOD conversed with, and communicated himself to, in such a familiar, immediate manner.

And then, besides the great, and just veneration they had for Moses, there is to be considered, that if had been a law of long standing, which their Fathers had been in the practice of, and in the same way (as they imagined) for two thousand years. And they looked upon all the Judgments that had befallen their Nation, to be the fruit of their Apostacy from, and neglect of the law of Moses. All which things, we may suppose made it very difficult to bring the [...]ews off from their law, and especially from their oral traditions, which they looked upon to be above the written law; to embrace another dispensation of a more sublime and spiritual nature.

[Page]And now, who so proper to undertake this affair, as the Son of GOD himself? There was no meer Man that could have appeared with greater Authority than Moses did: and therefore no such could have appeared with Authority sufficient to abrogate, or supersede what he had established.

It was therefore necessary that the Messiah, the gr [...]at Anti-type, or substance of all the Ceremonial law, should appear, in order to the abolishing of it. It was necessary that the very Person which Moses foretold them should come, and which when he came, he directed them to hearken unto; should appear for the abrogating any of Moses's laws. Moses tells them of this Prophet, Deut. 18.15. The Lord thy God will raise up unto thee a Prophet, from the midst of thee, of thy Brethren like unto me; unto him ye shall hearken. This Prophet that Moses spake of, seems to be the only Person that should supersede any thing that Moses had taught them. Add now this Prophet was Christ: as appears from Acts 3.22. So that Christ's coming and dwelling with the Jews, his preaching, and prevailing as he did, was the most effectual means to lay aside the Ceremonial law, and establish the Gospel dispensation. For,

1. His coming into the World, and dwelling among us, as he did, was a plain demonstration of his Humanity; that he was really and truly Man, and so one of their Brethren.

If Christ had first appeared in the World at his full growth and Man's estate, and had when [Page] he shewed himself for a while disappeared, there would many doubts have arisen about his Humanity, they would have looked upon him only as some Spectre; some Spirit only appearing in humane shape; and would not have believed him to be really and truly Man. And so not one of their Brethren raised up from among them, and consequently not that Prophet that Moses foretold them of; whom they were to hearken unto. And so they would have had more pretence for their not hearkning unto him and rejecting him. But now by his being born among them in a natural and ordinary way (how miraculously soever he was conceived) and by coming into the World an Infant, and growing up as other Children do, both in Wisdom, and in Stature, till he came to Man's estate, and living above thirty years among them: I say, by this he took the most effectual method to convince them that he was really and truly Man, in all things made like unto his Brethren, with all humane Infirmities, sin only excepted: and consequently that he was one of their Brethren: which, together with other circumstances concurring, gave most convincing evidence, that he was that Prophet that Moses had told them, GOD would raise up unto them, unto whom they were to hearken; even altho' it was to lay aside some of these things that Moses himself had taught them.

2. His dwelling among Men, and teaching them personally, gave great Authority to the Doctrines themselves.

[Page]He being about to abolish the legal, and set up the Gospel dispensation: It seem'd very proper that Christ should come in his own Person to make this mighty alteration and change in their constitution: because this was the most effectual way to give Credit & Authority to his doctrines. For altho' he appeared to be really, & truly Man; yet he appeared with marks of Divinity upon him, and proved himself to be the Son of GOD. And now what could give such Authority to any doctrines, or dispose persons more readily to receive them, than for the Son of GOD himself to teach them? That which gives Authority to any doctrine, is the apprehension of its coming from GOD. Now what better evidence could there be of a doctrin's coming from GOD than its being delivered by the Son of GOD, who came out from the Bosom of the Father, and whom the Father did once, and again by an audible voice from Heaven, declare to be His beloved Son, and commanded them to bear him? Mat. 17.5.

So that altho' the Jews had a great veneration for Moses, and look'd upon the Mosaical constitution to come from GOD, (as indeed it did) yet when Christ the Son of GOD personally appeared, there was sufficient reason for them to hearken to his doctrine, altho' it was to lay aside the Ceremonial law of Moses. For altho' they might have despised any meer Man that had taught any thing contrary to their law, and treated him shamefully, as the Husbandmen in the Parable did the Servants of the Householder; but as he said, so GOD might justly expect, that surely, [Page] they would reverence his Son, Mat. 21.37. So that it was wisely contrived of GOD, that when he had at sundry times, and in divers manners spoken to the Fathers by the Prophets, he has in these last days, when he was setting up the Gospel Kingdom, spoken to us by his Son.

3. CHRIST's coming, and dwelling among Men was very proper when he was about to lay aside the Sacrifices and Ceremonies of the Jewish Church, and establish the Gospel; because they had their accomplishment in Him, and were superseded by Him.

We are told, Heb. 10.1. That the law, that is the Priesthood, the Sacrifices, and Ceremonies of it, were shadows of good things to come. That is, they were shadows or dark representations of Christ, and of the great Sacrifice he should once make of himself; and of the benefits he should purchase for us by that Sacrifice. And now, as the shadow was to continue till Christ the Substance came, and no longer: so it was necessary, when the legal Constitution which was only a shadow of Christ and the Gospel state was to be abolished, that Christ himself should make his appearance in the World: who being the Antitype, or the Substance that was shadowed out, might supersede, scatter, and remove those shadows. For by his coming, and accomplishing what they prefigured of him, he made it appear, that they had answered the end for which they were Instituted at first, and that there was no further occasion for them And thus the Apostles, after they had received the holy Ghost, understood it; [Page] and were accordingly for laying the whole Ceremonial law aside: excepting in a few particulars which they submitted to for Peace-sake, whilst a Judaizing spirit continued among the Christian Jews.

4. CHRIST's dwelling among us when he was made flesh, was very serviceable to the Design he was upon; because his Life was so conformed, to his Doctrines, and Precepts, as to be a mighty recommendation of them, and served very much to lead Persons into the Belief and Practice of them.

There is scarce any thing that recommends a vertue more, than to have it drawn out and described in a Man's life. Examples we all find are more powerful than Precepts. Accordingly our blessed Saviour saw cause, not only to deliver his Precepts to us; but also to transcribe them in his own life: and thereby has left on record the most perfect Pattern of holiness, that ever was in Man; which was certainly the most effectual way to credit, establish, and promote the holy and spiritual Religion of the Gospel he was setting up.

For,

1. By the Life and Conversation he led in the World, He demonstrated his Truth, and Sincerity, with respect to the Doctrines, and Precepts that he taught them.

His Life, and Conversation being so agreable to what he taught them, gave sufficient proof that he was sincere and hearty in what he said, that he told them nothing but what he believed, and knew to be true. He reproved them for nothing [Page] but what he refrained from himself. He commanded them nothing but what he conformed to himself, so far as it could belong to him: the rules he gave to others, he made the rules of his own conduct; which must needs convince Men that they were what he knew to be the best rules for Men to govern themselves by. For it can't be thought he would practice according to his own rules, unless he knew in his heart that they were the best. But then,

2. His Life, and Conversation served very much to set forth the Excellency of his Religion.

In order to the sincere, and hearty practice of Christianity, it is necessary that we see, and have a convincing evidence of the beauty & excellency of it. And now what external way is there that can so elegantly set forth the beauty of holiness, and the excellency of all Christian graces, as the perfect copy of them drawn in a Man's life? They are much more livelily express'd, in actions than in words. It is the living these vertues and graces, and not so much the speaking them, that recommends them. And thus did our blessed Saviour recommend them to us by his own life: for he strictly observed his own Precepts, so far as they cou'd relate to him. Now what could recommend a life of piety, and devotion, a life of Justice, and Charity, an heavenly Walk, and Conversation, so much as Christ's setting a perfect Pattern of these things before us? For, as it rendred Christ himself amiable in the eyes of all, but such as were perversely set against him: so did it give a Reputation to the vertues [Page] themselves. They never appeared so glorious, as in the life of the blessed Jesus. And there is nothing of outward means, that is now more helpful to encourage and promote piety, and holiness, goodness, and charity, a contempt of this world, and the like, than the surveying our Saviour's life, as it is recorded in his Gospel. Which further shows the Wisdom and Prudence of GOD, in ordering Christ's abode with us for a time, and living such a life among Men. For since such an holy and spiritual Religion was to be set up, it was certainly a point of Wisdom to take the most effectual means for the recommending of it unto the World.

But I pass now to another Instance.

X. In the SUFFERINGS & DEATH of Christ, there appeared a great deal of Divine Wisdom and Prudence.

He that reads the History of our blessed Saviour, will find that he was a Man of sorrows and acquainted with grief; that throughout the whole course of his life, especially after he appeared in his publick Ministry, he was despised, and rejected, reproached, and insulted by Men. But towards the latter end of his life, we find him still more oppressed with grief, and sorrow, and groaning under the weight of our Sins that were laid upon him; especially under his Father's holy wrath upon the account of them. Thus we find him in an agony; complaining that his soul was exceeding sorrowful even unto death; and his Body sweating as it were great drops of blood. [Page] And the same Night we find him wickedly betrayed into the hands of Sinners, by one of his own Disciples. After which he was falsely accused, and unjustly condemned, and most shameful abuses offer [...]d to him. They spit upon him; they smote him with the palms of their hands; and in a taunting, jeering manner, called upon him to prophesy, who did it. Moreover, they sat, him up as a mock-King; stripping him of his own Cloaths, and putting on him a Purple Robe with a crown of thorns on his head, and a Reed, instead of a Scepter, in his hand; and then with, the utmost insult, and mockery, bowed the knee before him; crying, Hail, King of the Jews! When they had done this, they spit upon him, and beat him with the reed, they had put in his hand. And after they had mocked and insulted him, they led him away to the Place of Execution, where they had determin'd to inflict upon him the cursed, shameful, and painful death of the cross. At which time he seem'd to be under a Divine desertion, that made him cry out with such Inexpressible distress, My God! my God! why hast thou forsaken me! And at length he bowed his head, and gave up the Ghost. A particular account of which things we have in Math. 26. & 27th Chapters, and John 18. & 19th Chapters.

And now in all the cruel sufferings, and in the cursed, and shameful death, that Christ endured, there appears a great deal of Wisdom, and Prudence, in regard of many wise, great, and good Ends answered hereby.

[Page]1. By the death and sufferings of Christ, there was Satisfaction made to GOD for Sin; and a way opened for GOD, consistent with the honour of all his perfections, to pardon, and be reconciled to repenting, and believing Sinners.

The Infinite Mercy of GOD inclined him to take pity and compassion upon miserable Man: but that could not be, unless there was some effectual care taken, to secure the honour of the other Divine perfections. And here lay the difficulty, to have Mercy on the Sinner, and at the same time to vindicate the honour of his Holiness, which consists in an infinite hatred of all sin; and of his Justice, which obliges him to see to it that every transgression receive a just recompence of reward: and of his Truth, when he had possitively threatned death to sin. But now the death of Christ is an expedient for all this; and wholly removes the difficulty; and makes way for Mercy, and truth to meet together, and righteousness, and peace to kiss each other. For since Christ has been delivered for our offences, and borne our sins in his own body on the tree, all the perfections of GOD not only harmonize, but shine more gloriously, in the pardon, and salvation of penitent, believing sinners; as has been already shown in a foregoing discourse. So that now, as the Apostle says, Rom. 3.26. GOD may declare his righteousness, and be just to himself, and to all his perfections; and yet the Justifier of the Sinner that believes in Jesus ▪ For altho' the Sinner be saved, yet the sin is punished in the death of Christ. And so it is now become even [Page] an act of Justice in GOD, to pardon, and be reconciled to the sinner that repents, and believes in Jesus. Hence the Apostle tells us, 1 Joh. 1.9. If we confess our sins, he is faithful, and JUST, to forgive us our sins, and to cleanse us from all unrighteousness. It is with regard to our Surety, an act of Justice in GOD, to forgive the sins of Believers; and he will be faithful and just to do it. And now in such a wonderful manner as this, does the death of Christ remove all the difficulties in the way to our being pardoned and justified; which seemed insuperable, and would have puzled not only the wisest of Men, but the brightest Angel in heaven; which serves to set forth the Wisdom of GOD in the contrivance.

2. This was the most effectual way that could be contrived, for the illustrating the infinite Love, and Grace of GOD.

It seems impossible for any thing to be contrived, that could so clearly display the boundless riches of divine Grace, as the sufferings, and death of the Son of GOD. How could GOD the Father have expressed greater love, and grace, than in parting with his only begotten & dearly beloved Son out of his own Bosom; to receive all the Ignominy, and reproach that Men could put upon him, and to endure the cruel, shameful, and cursed death of the Cross? And then how could Christ have manifested greater love, and grace to Man than in laying down his life for us? There is nothing so dear to Man, of a temporal nature, as LIFE. It is an undoubted truth, altho' spoken by the father of lies, Skin for skin, [Page]yea all that a man hath, will he give for his life, Job 2.4. Accordingly the highest instance of love that can be among Men, is for one Man to part with, or lay down, his life for another: and this is an instance of love that is exceeding rare among Men, and can never be supposed to be exercised towards any, but a very particular friend. For thus says our Saviour, (who best knew the degree of love that Men could exercise towards one another,) Joh. 15.13. Greater love hath no [...]n than this; that a man lay down his life for his friend. And where is the Man that has so great a love as this? But as the Apostle says, Rom. 5.8. GOD has commended his love to us (given higher manifestations of it) in that while we were sinners, and enemies, Christ dyed for us. And now herein appeared the Wisdom of GOD: because as he intended to make a glorious manifestation of his love and grace, he has most effectually answered his end, by Christ's enduring the Cross, and despising the shame for our sakes.

3. The Death of Christ was a wise contrivance, as it was the most effectual Method that could be, to discover the infinite Evil of Sin, and to deter us from a sinful course.

It was very proper, and requisite for the Sovereign of the World, when he was about to pardon and save Sinners, to give some full manifestations of the horrid and odious nature of sin: and take effectual care, not to give us the least encouragement to go on in sin: but that we should have as much reason to be afraid of it, and to strive [Page] against it, as ever. And now what way could be taken to convince us more effectually, that sin was the worst of Evils; that it was infinitely offensive to the pure Eyes of GOD's Glory; and infinitely dangerous for us to go on in sin; than to see the [...]readful effects of it upon our Saviour, when it was imputed to him? How could we have had a more lively Idea of the horrid nature, and the dangerous consequences, of sin; than by the dying groans and agonies of the Son of GOD; when he bore our sins in his own body on the tree? Here we find, that when he had our sins upon him, he was ready to sink under the weight of them, and would have done so, had it not been for his Divinity which supported him. Into what an agony did sin put him, when his [...] [...]as exceeding sorrowful, even unto death; [...]o that he sweat as it were great drops of blood: and cryed to his Father, again, and again, that if it were possible, the bitter cup might pass from him! And when he cryed out in such anguish of Soul upon the Cross, My God, my God! why hast thou forsaken me! Now if the Son of GOD himself was ready to sink under the weight of his Father's wrath, when he undertook to satisfie for our sins; this will naturally and necessarily lead us to conclude, that there is an infinite Evil in sin: and that it would be a most fearful thing to fall into the hands of the living GOD, with the guilt of sin upon us. We are naturally led to argue after this manner: If the Son of GOD could not help crying out, when under the wrath of GOD for [Page] our sin, how insupportable will our torments be, who are obliged to receive the punishment of our own Iniquities? Was Christ's Soul exceeding sorrowful, when he was making satisfaction for sin, how then will our hearts endure, or how shall our hands be strong, when GOD shall come to deal with us?

Thus we see how the death and sufferings of Christ give the most convincing evidence of the evil of sin; and afford one of the best arguments to disswade and deter us from it. And here I will venture to say; altho' some may think that if they did but hear the crys of the damned in hell, they should be affrighted from their sinful ways; yet that the dying crys and groans of the Son of GOD are as strong an argument to disswade and deter us from sin: and he that will not be moved by this consideration, neither would he be effectually perswaded, altho' one should come from the bottomless Pit with the flames of hell about him.

4. Another wise and good End answered by the death of Christ, is that it affords mighty Encouragement to Sinners, to come unto him: and a sure foundation of Comfort, to all such as are in him.

Since Christ had undertaken our Salvation, and we were to be justifyed, and saved by faith in him; it was necessary there should be something to convince us that he was able to save us: thereby to encourage us to repair to him, and depend upon him for Salvation. And now what could so convince us of his being able to [Page] save us, as the seeing him pay the price of o [...] Redemption, and make full satisfaction to GOD for our sins; by suffering the punishment due unto us for them? for if we should suppose Christ proclaiming himself a Saviour, able to save to the uttermost all that should come unto GOD by him, and yet had never endured these cruel sufferings, and this cursed death: I say, in such a case, we should not have been so much encouraged to go to him, nor have such a foundation to depend upon him, as now we have. We should have been more doubting, and unbelieving. For the consideration of the inflexible Justice of God, his glorious Holiness, his immutability & Truth, would naturally raise great doubts in our minds, whether he would ever pass by our sins, without a satisfaction for the wrong done to all his perfections by them.

But now Christ having made his Soul an offering for sin, and been obedient unto Death, even the death of the Cross; and thereby having made full satisfaction for the wrong done by sin; he has given the most convincing evidence, that he is a compleat Saviour. Since he has paid a price for our ransom, having been wounded for our transgressions, and bruised for our iniquities; we may with courage, and confidence go to him, and depend upon him; assured, there is no condemnation to them that are in Christ Jesus, as the Apostle says, Rom. 8.1. For as he strongly argues in 34. v. Who is he that condemneth? it is Christ that dyed. So that [Page] indeed the death of Christ is one of the greatest encouragements sinners have to come unto him for life: for as the Apostle tells us, Heb. 9.26. He has taken away sin by the sacrifice of himself. And by that one offering hath perfected for ever them that are sanctified, Chap. 10.13.

5. Another good End answered by the Death of Christ, was the Confirmation of his Doctrines.

Christ had taught that he was the true Messiah, prophesied of, and promised; that he was the Son of GOD, and the Saviour of the World, &c. Now these being the grand Doctrines of Christianity, the very foundation of the Christian Religion; it was necessary that he should give the highest testimony that could be, of the truth hereof. And what fuller confirmation could he have given, that he taught nothing but what he believed, and knew to be true, than to lay down his life for the testimony that he had given, and to seal his Doctrines with his blood?

6. Another good End answered by the Sufferings and Death of Christ is, That they serve not only as a Pattern, for direction to us in suffering and dying; but also as an Argument, to reconcile us unto sufferings, and death it self.

Christ assured his Disciples, and followers, that in the World they should have tribulation: and they all find it so by experience. But now the sufferings of Christ, and his behaviour under them, serve as a Pattern, to direct us how we must behave our selves under sufferings, and under the apprehensions & approaches of death. If he had [Page] not been a Man of sorrows, he could not have left us a Pattern of suffering-graces. How could he have left us an Example of Patience, of profound submission and resignation to the will of GOD; or of a forgiving spirit towards his Enemies, and the like; if he had not had bitter cups to drink, and received injuries and abuses from Men?

But then he becomes not only a more full and perfect Pattern and Example to us hereby; but his sufferings serve mightily to support, and comfort the Saints under their afflictions. If they meet with the forest trials, & the heaviest afflictions, they have this to comfort them; That it is no more than what their Lord and Master himself met withall. And indeed there are scarce any sufferings to be met with in this life, but that we may comfort our selves with this thought; That Christ had a share of the same. And our Saviour offers this as an argument of comfort to his Disciples. Joh. 15.18. If the world hate you, ye know that it hated me before it hated you. And now his having been under the same troubles and afflictions, affords great comfort, from this consideration; that he knows how to pity us, to succour, and support us under them. Heb. 2. last. In that he himself having suffered, being tempted, he is able to succour them that are tempted. Furthermore, The captain of our salvation became perfect thro' sufferings, Heb. 2.10. After he had suffered a while, he entred into his glory. And this serves wonderfully to reconcile us to, and comfort us under sufferings; because after the same manner we must be perfected. 1 Pet. 1.10. But the [Page]God of all grace, which hath called us unto his eternal glory, by Christ Jesus, after that ye have suffered a while, make you perfect. And thus even Death it self is made more easy to Believers, and the Grave sweetned by Christ's having been there before them: especially considering that as they are to be conformed to him in the likeness of his Death, they will also in his Resurrection: An instance of Wisdom hereafter to be considered.

7. Another good end answered [...] [...] ings and Death of Christ, was an entire [...] [...]eat [...]ng the designs of his Enemies; advancing his own Kingdom and Interest in that very way, which his Enemies thought wou'd ruin and destroy it.

Men, & Devils, the Enemies of Christ, thought nothing so effectual to destroy him and his interest, as to put him to death. The Devil himself no doubt thought that it Jesus was but once dead, his Interest would be destroyed and his own Kingdom would still remain undisturbed. Accordingly the Devil entred into Judas, tempting him to betray his Master: and filled the Jews, especially the Chief Priests and Scribes and Pharisees, with such rage and malice against him, that they prevailed so far as to get him Crucified, and having thus actually procured his Death, the Devil and the unbelieving Jews concluded they had given a mortal stroke to his interest, and that his designs and attempts would have been wholly frustrated.

But behold how the Wisdom of GOD out-did all the Policy of Earth and Hell! For that which [Page] it was thought would have utterly destroyed the Interest and Kingdom of Christ, was the very means of advancing it, and destroying the Kingdom of Satan. When he thought he had given a mortal blow to Christ, it proved a deadly wound to himself. The Serpent, by bruising the heel of the Seed of the Woman, had his own head bruised and broken. And here is the Wisdom of GOD in a Mystery, that Christ by dying overcame death, and destroyed him that had the power of death, that is the Devil, as the Apostle tells us, Heb. 2.14.

Other instances of Divine Wisdom in the affair of our Redemption, must be left to another opportunity. And I must conclude at present with one word briefly, by way of Exhortation.

Let us all be thankful to Christ the Eternal Word, that when he was made flesh he was pleased to dwell among us for so long a time as to give sufficient evidence that he was one of us; and did really partake of flesh and blood with us.

And let us be thankful for the excellent Doctrines and Precepts, that he has delivered unto us, for the rule of our faith and manners; and for the transcript he has given of his own precepts in his Life, whereby he has mightily recommended them unto us, giving us therein the clearest view of the amiableness of Religion and the beauty of Holiness.

But especially let us be thankful for his Sufferings and Death; which, altho' so bitter to him, yet were so much for the Glory of GOD, and of infinite advantage to Mankind. And since [Page] Christ has died for us, let us not only admire and adore the riches of his love and grace herein, but be also encouraged herefrom to fly to him for refuge, and depend upon him for Salvation. Let us believe and be perswaded that by his Death he has fully satisfied Divine Justice, and paid our debt to the utmost farthing; insomuch that GOD can now be just, and yet the justifier of him that believes in Jesus. GOD forbid, that we should glory save in the Cross of our Lord Jesus! Because by that only can we be delivered from the Curse of the Law and saved from the wrath to come.

And now instead of taking encouragement to go on in Sin, because Christ has died and made satisfaction for it; let us be more than ever deterred from a Sinful course. Let us but consider how much it cost the Son of GOD to make satisfaction for Sin; and then consider how dreadful our condition must needs be, if we must answer for our own Sins (as we most certainly shall) if we die in them: and this will make us afraid of Sin. Let us consider, if Sin fetched such dreadful groans from the Son of GOD, what shrieks and crys it will fetch from us in the Flames of Hell forever, when we come to bear the punishment of our own Iniquities. Let us therefore be all awakened by the dreadful sufferings of Christ to break off all our Sins by Repentance, and to get into Christ, to get united to him that so we may be saved from all condemnation.

And then lastly, let the Sufferings of Christ, teach us to be Patient under all our sufferings as [Page] he himself was, and let as endeavour with the same submission and resignation to receive the messages of Death it self; with calmness, & humble confidence commending our Spirits into his hands, as he did his into the hands of his Father. If we endeavour thus to have the same mind and frame of Spirit under sufferings & death as was in Christ Jesus, we shall at length come to be with him to behold and to partake of his Glory, in that place, where there is no more Sin▪ nor suffering, nor any more Death; but all tears shall be forever wiped away from our eyes.

Sermon, VI.

XI. IN the RESURRECTION of Christ from the Dead, and his ASSENSION into Heaven, there appears a great deal of Divine Wisdom and Prudence.

Our Blessed Lord and Saviour having by shedding his bl [...]od, and laying down his Life, made full satisfaction to divine Justice for sin: He did not long continue under the power of Death▪ but arose again from the dead the third day according to the Scriptures; and having shown himself alive to his Disciples and to many others for forty days; He then ascended up into Heaven, and fits at the right hand of GOD the Father, where he ever lives to make Intercession for us. And now [Page] in this affair there appears a great deal of the Wisdom and Prudence of GOD: and that whether we consider the manner and circumstances of it: or the wise and good Ends that have been and are answered by it.

1. The Manner of Christ Resurrection and Ascension, and the circumstances that attended them, discover much of the divine Wisdom & Prudence.

And here we must observe, that as it was necessary that Christ should arise from the Dead: so it was necessary it should be done in such a way & manner as to afford incontestible Evidence of the certainty of it, and that there should be no room left for doubts and jealousies to unprejudiced minds. For a great deal depended upon his Resurrection. The whole Christian Religion hung upon it. For having foretold his Resurrection; if he had not risen according to his word, he would have proved himself to be an Impostor; and all that interest which he had gained in the world would soon have come to nothing. Whereas on the other hand, his rising again from the dead being what he himself foretold, and being in it self a most miraculous operation, must needs serve very much to establish his doctrines, and confirm to every one, that he was the Person he had declared himself to be. Therefore it was absolutely necessary that when he arose there should be such proof, and demonstration of it, as would be satisfactory to a rational Unprejudiced person; for unless there be sufficient proof of his Resurrection from the dead, there would not be sufficient reason to believe his doctrines, o [...] to [Page] imbrace his Religion. And now this was well considered and thought of by GOD, and accordingly the affair of his Resurrection as to the manner, and circumstances of it, were so contrived as to leave no room for doubts, or uncertainties in the matter, to such as will but be satisfied with the same degree of evidence in this, as they are in a thousand other i [...]stances.

And here I shall not descend to all the particular circumstances that might be mentioned relating to this affair, but shall content my self with some general hints, which will serve to show that there has been a great deal of Wisdom and Counsel in the management of it.

And here I might say, first of all, that the Time in which Christ arose after his death, was wisely contrived; which was on the third day. For it was very necessary he should continue under the power of death so long a time, as to make it evident that he was really dead. If he had revived quickly after he gave up the Ghost; People would not have readily believed that he had been dead, but only that he had fainted, or fallen into some fit; as many persons do, and to appearance are dead, but recover themselves again Therefore to prevent any doubts or cavils as to the reality of his death, he continued in the state of the dead till the third day: which is beyond the time that any can be supposed to continue in a [...]oon, or fit.

And it was also wisely & graciously contrived that he should rise within so short a time after his death. For if he had continued much longer [Page] in the Grave, his body according to the common course of nature would have been putrifyed & corrupted; which would have contradicted a Prophecy concerning him, in Psal. 16.10. Thou wi [...]t not suffer thine holy One to see corruption And so would have weakened the evide [...]ce of his being the Messiah.

Moreover, it was very necessary to prevent all possibility of our being imposed upon, that Christ should rise s [...] soon after his death as that his Countenance might not in the least measure be forgotten: but that they who saw him, and knew him before, might retain such a perfect Idea of his Countenance, as to know it was the very same person when they saw him again. Moreover, GOD wisely and mercifully considered the weakness of Christ's Disciples; and ordered so short a time for his continuance in the Grave, to prevent their sinking into utter despair concerning him. It was doubtless a very trying time to Christ's Disciples, when he lay in the Grave. When they saw him actually dead, and buried, they were ready to give up the cause While he was among them, they looked that he should have restored the Kingdom to Israel, and brought Redemption: but now he was dead, they did not know what to think of it. And doubtless they waited very impatiently till the third day, to see if he rose or no. And so GOD in gracious Condescention to the weakness of their faith, speedily raised their sinking hopes by the Resurrection of Jesus Christ from the dead in so short a time.

And thus as there was Wisdom and Prudence, if we consider the time that Christ continued under [Page] the power of death, before he triumphed over it in his Resurrection; so was there in the circumstances that attended his Resurrection, which afforded full demonstration that he did really and truly rise from the dead, and that they were not in the least imposed upon. And here it is to be observed as an act of Wisdom in Christ that before his death, he told them when he should rise, even on the third day. Whereby he gave not only his Disciples, but even his Enemies, fair opportunity to watch his Sepulchre, and see whether he was as good as his word, or no. And then here the wise & over ruling Providence of GOD is further to be observed in so ordering the matter, that the very worst of his Enemies were led into the most effectual method to be convinced in their own Consciences, that he did according to his promise actually rise from the dead. For they remembring what he had said concerning his rising on the third day, suspected that his Disciples would come by night and steal him away, and then say he was risen, and so the last error would be worse than the first. The Chief Priests therefore and the Pharisees desire of Pilate, That the Sepulchre might be made sure until the third day. And Pilate grants them their request, allows them to do what they thought proper in that matter, and to make it as sure as they could. Accordingly they went and made the Sepulchre sure, sealing the stone & setting a watch. As you may read, Math. 27. chap. latter end.

And now as this was a most effectual way to have detected the cheat, if there had been any; [Page] so as there was none, it served to confirm the truth, and certainty of the fact. For th [...]se that were set to watch the Sepulchre, were hereby enabled to witness to his Resurrection; and did lay sufficient matter for conviction before the Chief Priests and Elders to leave them inexcusable for their perverseness, and infidelity. For when the Soldiers were according to their orders watching on the Morning of the third day (as doubtless they did) with a great deal of care being the day he told them he should rise; I say, when they were lo king out sharply, expecting his Disciples would come to steal him away: behold at that very time the Angel came down from Heaven, and rolled away the stone from the Door of the Sepulchre, and sat upon it in such brightness, and lustre, as that the Soldiers were all filled with Amazement; they did shake and became as dead men. And the Angel tells the Women that came just at that time to see his Sepulchre, that Jesus was not there, but was risen from the dead, as he had said; and invites them to come near, and see the place where he had lain. And not only certain Women, but some of his Apostles came also and saw that he was gone out of the Sepulchre.

But now if he had gone immediately into Heaven, without making his personal bodily Appearance among Men, there would have been a great deal of room left for doubts and suspicions among Men; and indeed if he had not appeared visibly among Men, it would have been morally impossible to bring Men into the belief of his Resurrection. This therefore was wisely considered by [Page] Christ. He accordingly abode some time upon Earth after his Resurrection, and shewed himself frequently unto his Disciples; he conversed with them, and eat with them; and caused Thomas that was the most doubting of his Disciples, to feel of him, to see the print of the Nails in his hands, and to thrust his hand into his side that had been pierced with the Spear, by which he gave the most sensible Evidence that he was indeed risen, and had the very same body he laid down in the Grave.

But then because a few are more easily deluded, and imposed upon, than a great number, and were not so ready to believe any wonderful thing related by a few persons: This therefore did Christ consider, and shewed himself not only very frequently to his Eleven Disciples, but he shewed himself to a great multitude at once, even to above five hundred Brethren, as appears from 1 Cor. 15.6. And now herein appeared the Wisdom of GOD, as the Apostle says, Act. 1.3. That he shewed himself alive after his Passion by many infallible proofs; being seen of them forty days, and speaking of the things pertaining to the kingdom of God.

And as he took care to give infallible proofs of his Resurrection, so did he also to prove his Ascension into Heaven. That he did not just appear, and then dye again, but that as he said to his Disciples, he ascended to his Father and their Father, to his God and their God; for he did not go up Incognito, but he took his Disciples with him to the Mount of Olives: and when he had blessed them, and in a solemn manner taken his [Page] leave of them; and while their eyes were fixed upon him, he Ascended up gradually towards Heaven; so that they actually saw him going up till a cloud interrupted. But then that nothing might be wanting to strengthen their faith in this matter; two of the Angels that came to wait upon Christ in his triumphant progress to Heaven, are sent back to tell them not to gaze any longer, because he was ascended to Heaven, and that they should see him return in like manner, as they had seen him go up: that is at the day of Judgment, Acts 1.10, 11. And then for a further confirmation, we have the Testimony of the blessed Proto-Martyr Stephen; who because he was the first that dyed for the cause of Christ, had a glorious revelation made to him, and declares just before his death, That he saw the heavens opened, and the Son of Man standing at the right hand of God, Act. 7.56.

And thus we see a great deal of Wisdom, and Prudence in the Manner of Christ's rising from the dead, and ascending to Heaven: for they have been carried on in such a manner as to afford sufficient and satisfactory evidence to reasonable and unprejudiced minds.

Some may possibly think it would have been better if he had appeared more publickly after his Resurrection; and that if he had then shewed himself to his Crucifiers, and the Infidel Jews, they would have believed on him. But to this it may be said that he gave sufficient demonstration of his Resurrection. And that this even the Chief Priests and Elders themselves [Page] had sufficient matter for Conviction offered to them by the report they received from the Soldiers, whom they themselves had appointed to watch the Sepulchre, and which were doubtless such as they could put confidence in. Which together with the Miracles he had wrought in in their presence before his death, and other concurring circumstances for the proof hereof, made it altogether unnecessary for him to do any thing further to convince them. For when suitable, and sufficient means won't answer it is no ways consistent with the honour of GOD to stoop to all the perverse and obstinate humours of Men. But I proceed to say,

2. In the Resurrection & Ascension of Christ there will appear a great deal of Wisdom and Prudence, if we consider the wise, and good Ends that are answered hereby.

1. The Resurrection of Christ served for the confirmation of all his Doctrines, & of the Religion, that he came to set up among Men.

Our Saviour had told them before hand of his rising again from the dead within three days, which as it would be a sign or token of his coming from GOD, so would be a confirmation of all he had taught them. But now if he had not risen from the dead as he promised, he would have proved himself an Impostor, and deceiver of the People, and his Religion that he was setting up would have come to nothing. But now by his being so good as his word in this grand Article of his Resurrection, he has confirmed the truth of all that he said unto [Page] them. By this he has given demonstration that GOD was with him; and that he was such a Divine Person, even the Son of GOD, as he had declared: as the Apostle tells us, Rom. 1.4. He was declared to be the Son of God with power, according to the Spirit of holiness by the resurrection from the dead. And now if his Resurrection declared him to be the Son of GOD, it does by consequence declare the truth of all that he had taught & commanded. For if he was the Son of GOD, it was impossible for him to deliver anything but what is agreable to truth. And now, as I say he was declared to be the Son of GOD with power by his Resurrection from the dead, that is, his Resurrection was a demonstration of his being the Son of GOD. (For if he had nor been the Son of GOD, he could not have raised himself from the dead by his own power. And most certainly GOD would never have raised him from the dead, if he had falsely pretended to be the Son of GOD. For as it is impossible for GOD to lye, so is it impossible for him so far to confirm a lye, or countenance blasphemy, as he would have done in raising Christ from the dead, if he had not been the Son of GOD, as he professed.) So that the Resurrection of Christ affords anirrefragable argument for the truth of Christianity. Insomuch that if we do but believe that Christ both died and rose again and revived, we must believe, we must receive and embrace Christianity, and be fully satisfyed in the truth of it.

2. Christ's Resurrection, as it serves to assure [Page] us that he had by his death made full satisfaction for sin, so it affords strong Consolation to all that believe in him.

Christ having undertaken for us, and our sins being laid upon him; if his Death had not been a satisfactory sacrifice, he could not have risen from the dead, much less have ascended into Heaven. Therefore his rising from the dead plainly teaches, yea assures us, that by the one offering of himself he finished transgression, and made an end of sin, and brought in an everlasting righteousness. Christ's being discharged from the Prison of the Grave, makes it evident that by his death he satisfyed the demands of Justice, and had paid the debt to the utmost farthing that he had undertaken for: which must needs afford joy, & consolation to all that believe in him; because they have assurance hereby that their sins are satisfyed for, their debt paid, and they discharged, and no condemnation belonging to them. For the Resurrection of Christ in a peculiar manner justifies them or frees them from Condemnation; or rather gives assurance of their Justification, by assuring them that satisfaction is made for them. As the Apostle says, Rom. 4.25. He was delivered for our offences, and raised for our Justification. That is, says an Expositour, ‘Christ did Meritoriously work our Justification by his Death. But the Efficacy, and perfection of it with respect to us, depends on his Resurrection. By his Death he paid our debts, by his Resurrection he received our acquittance.’ If he had continued [Page] under the power of death, his death would have been of no benefit to us. But every true Believer may now say in holy triumph and joy, as in Rom. 8 34. Who is he that Codemneth! It is Christ that died, yea rather that is risen again

3. Christ's Resurrection and Ascension served intirely to take away the scandal of the Cross.

Christ's Sufferings, and Death were such as carried a great deal of Ignominy, and Reproach with them. To suffer and die at all was Infinite Humiliation: but the death he died was the most shameful as well as cruel death, which was inflicted only upon slaves, and only the vilest of them. So that this would have been a perpetual reproach to him; and would have been a sufficient reason for every Man's not believing in him, as their Saviour, who himself had died as the vilest Malefactor; unless this reproach and scandal were some way or other taken off. The Preaching of a crucified Christ was to the Jews a stumbling block, and to the Greeks foolishness, 1 Cor. 1.23. And well it might, if they had preached nothing else concerning him, or if nothing further could be said of him. But now his glorious Resurrection and triumphant Ascension served entirely to remove this stone of stumbling, and rock of offence. For his Resurrection and Ascension did him more honour than he could suffer reproach by that cursed death of the Cross. By this he has appeared with more Magnificence and Glory than all earthly pomp and greatness could possibly have afforded him By this he was declared to be the Son of God with power. He has [Page] herein triumphed over death, and the grave: and shewed that altho' he submitted to the stroke of death; yet he could not be held by the Chains of death, but that as he had power to lay down his life, so he had power to take it again.

And now what reason is there to be in the least scandalized at Christ, altho' he was dead, since GOD has raised him from the dead, and he is now alive, and lives for ever more, and has the keys of hell and of death? Who need be offended at Christ's enduring the cross and undergoing such shame, since he is now set down at the right hand of the throne of God!

4. Another good end answered by the Resurrection of Christ is, that it affords a powerful argument for our own Resurrection to an Immortal State.

The doctrine of the Resurrection, altho' it was never thought of by the heathen World, and seemed incredible to them when they first heard of it; yet it is a doctrine of great importance, very necessary to the believed; and because it appears with some difficulty, to believe that our bodies after they have for thousands of years been mouldered into dust, will be gathered together, and formed into the same bodys again; hence it is very necessary that this doctrine should some way or other be well established, and confirmed, in order to bring Men into the full belief of it.

And now what way could GOD have taken more effectually to convince Men of the truth of this doctrine than by giving a Specimen or Example of it; as he did in Christ's Resurrection [Page] from the dead. Indeed, before the coming of Christ, some persons had been miraculously raised from the dead: as the Son of the Woman of Zarephath by the Prophet Elijah, 1 King. 17. and the Son of the Shunamite by the Prophet Elisha, 2 King. 4. But these were only raised to a mortal state, they died again; as did all those without doubt that our Saviour himself raised from the dead whilst he dwelt among us, and so they were no examples of our being raised to Immortality. And altho' some have been translated to an Immortal state, such as Enoch & Elijah ▪ yet they never actually died as other Men. So that our Lord Jesus Christ was the first that ever truly died and then rose with an immortal Body, after the manner that all Mankind shall be raised at the last day.

Indeed, the Evangelist Matthew, in reckoning up the strange things that happened at Christ's death, mentions this, Mat. 27.52. That the graves were opened, and many bodies of saints that slept arose. But then by the next verse it looks most probable, and the generality of Expositors agree to it, that this was after his Resurrection; and that the Evangelist is only summing up in general the wonderful Events that happened about that time. And this agrees best with what the Apostle says, 1 Cor. 15.20. Christ being risen from the dead is become the first fruits of them that sleep. And with his being called the first begotten of the dead, Rev. 1.5. Which could not truly be said if any had risen before him. So that Christ's Resurrection was a pledge and token of our Resurrection; [Page] and assures us that we shall all rise again: they that have done good to the Resurrection of life and happiness; they that have done evil to the Resurrection of damnation. But especially does the Resurrection of Christ afford full assurance to Believers that they shall rise again, for he is their mystical, and spiritual Head, and they are the Members: and if the Head be risen all the Members must certainly follow. And now that the Resurrection of Christ is a good argument for our Resurrection, appears from the Apostle's arguing it from that consideration, 1 Cor 6.14. And God hath both raised up the Lord, and will also raise us up by his own power. 2 Cor. 4.14. Knowing that he which raised up the Lord Jesus, shall raise up us also by Jesus.

5. Another good end answered by the Resurrection and Ascension of Christ, is that it serves to raise our Minds above this World, and set them upon things that are above.

For since Christ has left the World, and gone to Heaven, if we have a sincere and hearty love for him, we shall follow him with our hearts; we shall look upon him as our treasure, and where our treasure is, there will our hearts be also. The thought that Christ has left the World, & gone to Heaven, will cause the believing Soul to despise & cast an holy contempt upon this World, and will carry out the Soul in longing desires to get to that blessed place where he is, that we might behold, and partake of his Glory. The Apostle thought that to be with Christ was far better than to be here, in so much that he was willing to be [Page] absent from the body, and leave this World, to be present with the Lord, Phil. 1.23. And the thought that Christ is gone to Heaven will put every saint upon looking upward, will fix his affections there, and will put him upon making his Interest there, as sure as he can. It leads them to consider that this World is not their home, but where Christ their Saviour dwells, to whom they expect and hope at last to be received. And hence does the Apostle argue with us after this manner, Col. 3.1. If ye then be risen with Christ, seek those things that are above, where Christ sitteth at the right hand of God.

6. Another good End answered by the Resurrection & Ascension of Christ is, that by this means we have a powerful Advocate & Intercessor with the Father.

For being risen from the dead and ascended to Heaven, He there appears in the presence of GOD for us, presenting his crucifyed Body, and pleading the Merits of his sufferings & obedience on our behalf; which as it is of infinite advantage, so it must needs afford unspeakable comfort to the Saints. This is the comfort they have, as the Apostle says, 1 Joh. 2.1. That if any man sin, we have an Advocate with the Father, Jesus Christ the righteous. For altho' by his sufferings he purchased Salvation, yet it is by his going to Heaven, and there Interceeding for us, that he became able to save us: Heb. 7.25. Wherefore he is able also to save them to the uttermost, that come to God by him, seeing he ever liveth to make Intercessio [...] for them.

[Page]7 It serves to assure Believers of their Ascending to Heaven at last, where Christ their fore-runner has entred for them.

Christ told his Disciples before his Death, That in his Father's house were many Mansions, and that he was going to prepare a place for them, and that he would come again and receive them unto himself, that where he was there they might be also, Joh. 14.2, 3. And now their seeing him ascend up to Heaven after his Resurrection, served to strengthen the faith of his Disciples, and so of all true Believers, that when he had prepared a Place for them he would come again and receive them to it: for as they saw the former part of what he said fulfilled, viz. his ascending up to Heaven, it assured them of the fulfilment of the latter, viz. that he would come again and receive them. But then we must consider further, that Christ when he passed into the Heavens, entred and took possession for Believers, as the Apostle tells us, Heb. 6.20 Whither the fore-runner is FOR US entred, even Jesus. He entred as our head, and representative, and so has set open the gates for all that shall believe in him. So that all believers may from hence be assured, that an open entrance shall be ministred to them into his everlasting kingdom.

Now these are some of the wise, and good Ends that have been answered by the Resurrection, and Ascension of Christ, which serves to set forth the wisdom, and the prudence of GOD in that affair.

I may not proceed to another Instance of divine Wisdom, but must conclude by saying,

[Page] Let us all be thankful that as Christ died for our offences, so he has risen again for our Justification, and is gone to Heaven, there to appear in the presence of GOD for us; and that he has ordered it in such a manner, as to afford plentiful evidence and full demonstration of it. And now let us rejoyce in the full belief of this comfortable Truth: a Truth that is the cause and foundation of all our hopes 1 Pet. 1.3. Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead. It is by Christ's Resurrection from the dead, that we are begotten again to a lively hope. For if he had not risen there would no advantage have been received by his death, and so no foundation for our hope & trust in him; as the Apostle argues, 1 Cor. 15 17, 18. If Christ be not raised, your faith is vain; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished. But we believe and are assured of better things. And now since Christ has both died, and rose again and revived; let us be conformed to him in the likeness of his Death, and Resurrection. As he died for sin, so let us die to sin: And as he rose again for our Justification so let us be raised to Righteousness and new Obedience. And let this be our earnest Prayer to GOD, that as we are by nature dead in trespasses and sins, we may be quickned together with Christ, That we might know him, and the power of his resurrection, as well as the fellowship of his sufferings; that as he was raised from the [Page]dead by the glory of the Father, so we might be raised to newness of l [...]fe and new obedience, And if so, then when Christ who is our life shall appear, we also shall appear with him in glory. AMEN.

Sermon, VII.

XII. THE Method that was taken for the PROPAGATING, & ESTABLISHING Christianity in the World, was another wonder [...]ul Instance of divine Wisdom and Prudence, in managing the affair of our Redemption.

Our blessed Saviour had the promise, Isai. 53.10, 11. That when he should make his soul an offering for sin, he should see his seed, and see of the travel of his soul, and be sati [...]f [...]ed. He was assured for his encouragement in the undertaking our Redemption, that he should purchase to himself a glorious Church: And having for this joy that was set before him endured the cross, despising the shame; it was now time for the promise to be accomplished. Since he had humbled himself, and became obedient unto death, even the death of the cross: The time was come for his Name to be exalted above every Name, that at the Name of Jesus every knee might bow, in earth as well as in heaven. Now the law was to be laid aside; and the middle wall of perdition between Jews and Gentiles broken down: and the Gospel or good News of a Saviour was to be preached to every Creature, that so all Nations might be blessed and happy in him for their Prince & Saviour. But

[Page]But how should this be brought to pass? How should his Name, and his Fame, his Doctrines, and Precepts be spread abroad in the World? And how should People be prevailed with to receive them? For here was to be a crucified Saviour preached & offered unto them, which was to the Jews a stumbling block, and to the Greeks (the most celebrated for learning in the World) foolishness. Here was to be the setting forth of a strange doctrine, viz. The Resurrection of the body, which the Heathen World never dreamt of, and which seemed an incredible thing unto them. Here was also the preaching up of a Religion, the doctrines of which were too mysterious, sublime and spiritual, to be easily apprehended by them, and the duties of it directly contrary to the carnal, and corrupt dispositions of Men, and which tended directly to the subversion, and overthrow of the kingdom of Satan: and so whoever should undertake it, would be sure of meeting with all possible opposition from Earth and Hell. Now surely here were difficulties, and discouragements insuperable to humane reason. But as I observed in my first discourse on this subject, the more difficult and perplexed any affair is, the more clearly does wisdom appear in taking proper methods for the accomplishment of it.

And now in the present case, GOD has improv'd the opportunity for making clear manifestations of his wisdom; as will appear by considering the methods he has taken, and the means he has made use of for propagating the Christian Religion in the World at first, and for maintaining and supporting [Page] that interest thro' the several Ages of the World to this day. And here I shall not take notice of the Inward, and more effectual means, viz. the Operations of the holy Spirit working Convictions, and a thorow Conversion in the Souls of Men, because I shall leave this as a particular instance of divine Wisdom, to be considered afterwards, But shall only take notice of the Outward means, those that are visible, and apparent, and observe what Wisdom and Prudence there appeared herein.

(1.) Let us consider the Persons, imployed in carrying on this great, and difficult affair, who were a few poor Illiterate Fisher-men; and it will appear to be a surprizing instance of divine Wisdom.

Indeed considering the difficulty, and importance of the work, we should have thought (if we had been consulted in the matter) that no Beings inferiour to the glorious Angels could have carried on this affair to effect: Humane reason would have thought that the only, or the more likely way would have been for those bright Intelligences, who excel in wisdom and strength, to have come down among Men, to prevail with them to receive, and e [...]orace the sublime Doctrines and Duties of Christianity. But altho' this might appear most agreable to the wisdom of Man, yet it did not to the wisdom of GOD. And if we do but thorowly consider the matter, we shall see the Persons that GOD pitched upon, to be much more proper and suitable. For if those Ministring [Page] Spirits had come down in visible Shapes among Men, and the Gospel had been delivered by the Ministry of Angels, as the law was from Mount Sinai, it would indeed have filled Men, as it did the Israelites, with terror and amazement, and frighted Men into a submission to it: but they would not have been perswaded into an hearty entertainment of the Gospel from such clear, rational Convictions, as now they were; and as is proper for rational and free Agents to be. Moreover, if such powerful Instruments had been immediately and apparently imployed in this work, the power of GOD in the success of the Gospel would not have been so visible, and apparent, nor so readily owned, and acknowledged as now it is.

But then supposing we should have thought it proper to imploy Men, some of our selves, as Instruments to carry on this affair, yet surely we should have concluded that the wisest and most effectual course would have been to chuse the highest ranks and orders of Men for that service: those that had the greatest Estates, were highest in authority, and that had the most powerful and extensive Influence upon others. But now even this upon a more thorow consideration does not appear to be so wise, and prudent a course as that which the wisdom of GOD made choice of. For altho' perhaps many more People might have professed Christianity than there did; yet they would not have done it from such true, rational & Christian principles: they might perhaps have come into [Page] the profession of it, for fear of their superiours, or for fashion sake, or to please those they had their dependence upon; or from some such like temporal views, and not from any real Convictions in their own minds of the truth and excellency of Christianity it self. Nay they would rather suspect that it was the subtil contrivance of the great Men, to keep the People in greater awe, and in more perfect subjection to them. So that altho' there might have been more professed Christians, yet there would not have been so many real and hearty ones. And so GOD has shown that his thoughts are not as our thoughts, nor his ways as our ways, in pitching upon such as were the most unlikely of any to carnal reason at the first thought, for this service, even Men of an inferiour Rank, who had no advantage of Education, and Learning, or of Estates, or of Authority; and so in short, nothing in themselves by nature, or birth, or outward circumstances that could recommend them unto the People. Now, I say, such were the Men that GOD first sent forth to preach the Gospel to the World; and certainly there was a great deal of wisdom & prudence herein.

For,

1. They were the least likely of any to be suspected of being about to impose a cheat upon the World.

For none could think that such Men who had no more advantages of Education, or Estate, or Authority, or Reputation in the World, than a company of Fisher-men, should undertake to [Page] draw a new Scheme of Religion, full of strange doctrines, out of their own Brains, and think to perswade the World into the belief and practice of it. I say, no body would ever suspect such a company of Men to be upon such a design as this. For however strange, and incredible the things they taught might be to the generality of Mankind, yet they would not think but that these poor Men, who appeared with so much simplicity, did believe what they said themselves. And then,

2. These were the most likely Men to perswade the World that what they taught came from GOD, and ought to be received by them.

For, first, it would appear very certain to all that considered it, that these illiterate Men could not themselves be the Authors of that Religion they preached. Who could imagine that Men of no better Education than they, could have drawn up the fullest, & most exact Compendium of all moral Duties; and have given the most extensive, and the most refined and spiritual Notion of all divine moral vertues, that ever the World was favour'd with by the wisest and most learned Jew or Heathen!

And then as their circumstances were such that no body could believe them to be the Authors of the Religion they recommended to the World: So it plainly appeared they were not imployed as Tools or Instruments by the wise, and learned, or great Men of that day; because the Rulers, and the great Men almost universally opposed, & appeared against their designs, [Page] and did all they could to crush, and overcome them. And then it appears as clearly that they were not set on work by the Devil, because what they taught was so directly contrary to his interest, and tended to the overthrow and destruction of his kingdom. From all which it follows that they received it from GOD; for if they could not be the Authors themselves, neither had they it from Men or Devils, who else could they receive it from, but GOD himself?

3. The power of GOD was more clearly manifested by the Gospel's prevailing under their Ministry of it, than it would by the Ministry of other Men.

The Apostle tells us, 2 Cor. 4.7. We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us. The more weak the Instruments are that GOD makes use of for the spreading his Gospel, and for the Conversion of Sinners, the more is the divine Power magnifyed and made known therein. And therefore GOD made use of such Men at first in spreading the Gospel, to make it evident, that it was not by the enticing words of Men's wisdom, that it was not by the Authority or Influence of Men, but by his own almighty Power, that the Gospel spread and prevailed as it did, by which means the Apostles themselves are excluded from all manner of glorying or boasting, because of the success of their Ministry. And those that experienced, and felt the blessed effects of the Gospel on their Souls, [Page] are led to see, acknowledge, and adore the almighty power and infinite grace of GOD therein.

(2.) The Wisdom of GOD appeared in the manner of furnishing, and accomplishing the Apostles for the important business He was sending them about.

It is the part of a wise Man, when he imploys any in his service, to see that they be duely qualifyed, and sufficiently accomplished for the service they are to attend. And thus the Lord Jesus Christ in his infinite Wisdom & Prudence, when he sent forth his Apostles to preach the Gospel, and propagate Christianity in all parts of the World; took effectual care that they should be sufficiently qualifyed, and fitted out for such weighty and difficult service. Indeed he did not furnish them with Silver or Gold or any earthly authority: for these things would not contribute to the design he was sending them out upon, which was to set up not an Earthly but a Spiritual Kingdom; and therefore instead of those, he endowed them with the holy Ghost, in his extraordinary and miraculous gifts, which at once accomplished them for their business. And they were not permitted to depart from Jerusalem before they received the promise of the Father, Act. 1.4.

Thus as it was left in charge to them that they should go and teach all Nations, it was necessary they should be able to discourse with each in their own language, so as to be understood by them. Accordingly before ever they [Page] departed from Jerusalem, there appeared unto them cloven tongues like as of fire, and sat upon each of them, and they were all filled with the holy Ghost, & began to speak with other tongues, even in any language whatsoever. And as there was of every Nation under Heaven, at Jerusalem, (which by the way gives us another instance of divine Wisdom, that th [...]se wonderful transactions with respect to our blessed Saviour, should be at such a time, and place, where there was a resort of all Nations, who should see and hear of these matters, the wonderful news of which they doubtless sent abroad to their respective Nations, which might prepare them for the more ready receiving of the Gospel when it was sent unto them:) But as I said, there being of all Nations at Jerusalem, they heard the Apostles at once speaking to every one in his own particular language: at which they were all amazed, knowing that they were Galileans, and so had never learned these language. A particular account of which we may read, Acts 2. ch. the beginning. So that there appeared to be a miraculous effusion of the holy Ghost; which at once not only qualified them for going into the World and teaching every Nation, Tongue and Language; but it also gave great authority to their Ministry, and was a witness from Heaven for them, that they were going on GOD's Errand, and in a business that he approved of, and was greatly concerned for.

But yet the alwise GOD knowing it was not sufficient for the Apostles in their grand undertaking [Page] to have barely the gift of Tongues: because altho' they should be able to speak in every man's tongue; yet if they had not the Spirit to guide them, and to dictate to them what they should say, it would have been to little purpose: This therefore were they endowed with, even the Spirit of truth, or infallibility, to lead and guide them into all truth, as our Saviour had promised them Joh. 16.13. They had a Spirit of infallibility, if not constantly and in every action, yet upon all necessary occasions, to direct them what to do, and dictate to them what to speak: and especially when they were about to preach or to write any thing for the use, and benefit of the Church, they were under the guidance of that Infallible Spirit. For this is the account that one of them gives us in that matter, 1 Cor. 2.13. Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth.

But then further, GOD knew that the Apostles having the Spirit of infallibility would not induce People to believe them, unless they were able to give some external demonstration of their being sent of GOD. Therefore GOD in his great Wisdom, and Goodness, to all the other gifts of the Spirit, added that of working Miracles, insomuch that the Apostles were able to dispossess Devils, to heal all manner of diseases, yea and upon occasion to raise the Dead; all which Miracles they did in the name of Christ, by which they exalted his Name among the People, and gave sufficient reason for them to believe in him. And thus [Page] were the Apostles every way furnished for the service they were imployed in: they were able to speak to every man in his own language to deliver to them the infallible Oracles of GOD, without any error or mistake, and to confirm the same by divine signs and miracles; which was sufficient to leave any People without excuse, that would not believe their report, nor receive the Gospel which they delivered to them. For surely these Men spoke in the demonstration of the Spirit, and with power, a power sufficient to work Conviction in the Minds and Consciences of men, and not force them contrary to their minds, as the secular power, and the power of the Sword too often do.

(3.) The Hardships and bitter Sufferings, that GOD ordered out for the Apostles, and first professors of Christianity, was a wise contrivance for the advancing and establishing the Interest of Christ in the World.

That they went thro' many difficulties, sore tryals, and the sharpest persecutions in the course of their Ministry, and at last suffered the most cruel deaths in the cause, the Acts of the Apostles and the History of those times do sufficiently assure us of. And now altho' it may at first view seem strange that GOD should suffer his own faithful Servants (those that loved him, and served him with all their Hearts and Souls) to be imprisoned, to be whipp'd, to suffer hunger and thirst, to be buffeted, to be persecuted, to be reviled, and made the off scouring of all things whilst they lived, and at last to have the most [Page] cruel, and tormenting death inflicted on them: Yet if we consider the matter, we shall see there was a great deal of wisdom, and prudence in it, and that it was even necessary for the first Preachers of the Gospel to suffer, and die as Martyrs, or Witnesses for the truth they had delivered to others.

1. This was the most effectual way that could be, to convince the World that they really believed, and certainly knew the truth of those things which they had preached to them.

Here it must be said that it was necessary for the Apostles to give the strongest evidence possible that they really believed, yea & that not upon slender grounds, but that they certainly knew the truth of those things they taught and urged others to the belief of. They taught the World that Jesus of Nazareth was the true Messiah, that he wrought all those, (& innumerable more) Miracles that are recorded in the Gospel, and that after he was put to death by the Jews, he arose again from the dead on the third day, and ascended up into Heaven. These things they declared to be true of their own certain knowledge. that they were eye-witnesses of them. Now these appeared strange things to the World, and they were with difficulty persuaded to believe them. It was therefore necessary in order to persuade Men into the belief of them, that those who related them should give all possible demonstration of their sincerity, that they believed and knew these things to be so. And now what more effectual way could be taken for this than [Page] by suffering persecution even unto death, in their witnessing to the truth of what they declared? Surely they could have no temptation to pursue in declaring those things, if they knew them to be forgeries, and lyes, or if they were not fully assured of the truth of them, since they had no prospect of any temporal advantage; but only poverty, whipping, imprisonment and death: and had as little reason to expect any better treatment in the other world, if they were guilty of lying and falshood. For according to their own Doctrines and Principles LIARS were to have their portion in the Lake that burns with Fire and Brimstone forever, Rev. 21.8. And therefore the persecutions they underwent for the cause of Christ, gave the strongest demonstrations of their sincerity and that they really believed and certainly knew the truth of what they suffered for. So that altho' it might look like hard and severe treatment from GOD to his Children and Servants, yet GOD was very wise and prudent in suffering the Church to be so severely persecuted in the former ages of it; for he knew how to uphold and carry his Servants through such sufferings, with patience and chearfulness, and he knew how to reward them for it by bestowing a far more exceeding, & eternal weight of glory on them in the other World. And surely it was in infinite mercy to the Church to this very day as it affords a most powerful argument for the truth of Christianity, by putting that matter beyond all doubt with respect to the sincerity of the Apostles.

[Page]2. These Persecutions were the means of giving a mighty Recommendation of Gospel-Doctrines and Principles, to the Esteem and Admiration of Mankind, who saw the Power and Efficacy of them in Christian Professors.

It shewed their principles to be Heroick, and Sublime, that could carry Men above the fears of Death, and all the tortures and torments that the wrath and cruelty of Men could invent or inflict. It shewed that such Men were endowed with principles uncommon, and extraordinary, that they could so couragiously embrace the Stake, and with such constancy, and steadiness, yea and chearfulness of mind, endure the scorching flames, and instead of being inflamed with wrath and indignation against their cruel Persecutors▪ they were fired with a generous compassion towards them, and prayed earnestly for them: I say, such a behaviour of themselves at such trying times, shewed that they were under the government of higher, and more noble principles than all the Philosophy of this World could raise men to. And surely it must needs be a mighty commendation of their Religion to all the by-standers, to see how it would support them under the fears of Death; to see what patience & submission, what courage and steadiness of mind, what hope, and confidence, what love and charity even to their Enemies, they would endure the most cruel Sufferings withal.

3. And then again, these Persecutions served mightily to keep up the Life and Power of Chr [...]stianity in the Church.

[Page]The Persecutions, instead of suppressing the interest of Christ, made it to thrive and flourish more abundantly. The notter the Persecuti [...]ns were, and the greater the number that became Martyrs, and sealed the truth with their blood; the more inclined were People to believe the truth of the Religion, and to embrace it. And then the fire of Persecution served to cleanse, and purifie the Church, of Hypocrites and false Professors: for at such times they would fall away, and scarce any but true and real Christians would endure the fiery tryal. Moreover these Persecutions served to brighten all their Graces, and made them more lively, and more eminent, and exemplary Christians than otherwise they would be; as might be argu'd from the natural tendency of a time of Persecution, as well as from the more plentiful supplies of the holy Spirit, which doubtless they had at such a season, more than at other times.

(4) Another wise and good Method that GOD has taken for the propagating, and perpetuating Christianity, was the preserving the Writings of the Apostles for the benefit of the Church in all Ages.

The Holy Apostles were not suffered to continue by reason of Death. And now if they had left nothing in Writing for the use of the Church, and if there had been nothing but uncertain tradition; the true Christian Religion might have been lost out of the World long before this day, and there would have been only some glimmering sparks of it left, and those buried up in the grossest Superstitions. And therefore GOD in [Page] his great Wisdom put it into the Hearts of the Apostles to commit to Writing these Sacred Oracles of the New-Testament, guiding them therein by his Infallible Spirit. These Scriptures, as well as those of the old Testament, were given by inspirations of God, & are profitable for doctrine, for reproof, for correction or instruction in righteousness; that the man of God may be perfect, thorowly furnished unto all good works, 2 Tim. 3.16, 17. And GOD in his wonderful Providence has preserved these Sacred Writings pure, and entire, without any material addition, or diminution even unto this day; insomuch that we by looking into this perfect Law of liberty, may have as right notions of Christianity as the Apostles themselves: which shows what wise and prudent care GOD has taken in making provision for his Church throughout all the Ages of it. For it is most certain that those Writings of the Apostles, the Scriptures of the New Testament, are under GOD the very support of the Church, and without them it would long before this time have come to nothing.

(5) The Ordinances of the Gospel are a wise contrivance for the preserving, and upholding the Interest of Christ in the World.

GOD designed that the Christian dispensation should continue to the end of the World. But here lay a difficulty and danger, with respect to those Ages that should be at a great distance from the time of Christs appearing in the flesh, lest they should be ready to doubt and disbelieve the facts, and call the whole Religion into question: [Page] As there are too many such in the World at this day, who call in question all revealed Religion. But now Christ, to prevent our sinking into Deism, and to leave those without excuse that do so, did at the first establish certain Ordinances to be continued in his Church, until his second coming. Thus the Night before he suffered, instituted the Sacramental Supper, to be attended in all Ages of his Church, as a standing memorial of his Death, until he comes. And also the Ordinance of Baptism, which he instituted before his Ascension to be as an Initiating Ordinance, and to be performed in the Name of the Father, of the Son, and of the Holy Ghost. And also the Ordinance with respect to a Gospel-Ministry, to succeed the Apostles in all Ages of the Church, and with whom Christ promised his presence always even unto the end of the World.

And now, if I had time, I could show that these Ordinances having been kept up in the Church to this day, are most convincing arguments for the Truth of Christianity, and leave all without Excuse that wont believe those things▪ which these Ordinances are, & have been declared all along to be the Monuments and Memorials of; altho' it be for near Seventeen hundred years. And in shewing how these Ordinances help to confirm the Christian Religion, I should set forth the Wisdom and Prudence there was in appointing them.

But I proceed to say,

[Page](6.) The Prophecies of the Gospel were a wise contrivance to maintain Christianity in the World.

As I have observed in a foregoing discourse, the Prophecies of the old Testament were wisely contrived, as they served to point out the Messiah, when he should appear, so the Prophecies of the new Testament are wisely contrived to be of great use, & benefit for confirming the Truth of Christianity. Indeed there are some of the Prophecies of the new Testament hard to be understood; they are wisely hid from us, and I believe will till they are accomplished but when they are accomplished and understood, they will be of vast service to the Interest of Christianity: for they afford one of the most powerful arguments of the divine Authority of the Scriptures, and so for the Truth of Christianity: for when these things are accomplished exactly as they were foretold so many hundred years ago, it will appear that the Persons who wrote these things had the Spirit of GOD with them, as our Saviour had promised to his Disciples, who should as he said, tell them things to come, Joh. 16 13. And consequently that what other things they wrote of at the same time, were by the Inspiration of the same Spirit of Truth: for it cannot be supposed that GOD would give his Spirit to foretel future Events, to Persons that would make no other use of it than to make it a means of imposing lyes and false-hoods upon the World

[Page]And altho' the Church has not as yet received so much benefit by these Prophecies, because of the uncertainty with respect to the meaning of them; yet they seem to be reserved for peculiar usefulness for the Church in the latter Days: when Deism & Infidelity shall prevail, and the present arguments made use of for proving the Truth of Christianity be born down by the Corruptions of Men. Then I say we may conclude that these Prophecies which have been kept as a reserve, will by their accomplishment, and their being more fully understood, be a powerful means of reviving, and strengthning the evidences for Christianity.

Thus for instance, the Conversion of the Jews, supposed by many Divines to be foretold, both in the old, and new Testament, the destruction of Antichrist, the downfal of Babylon; I say, the accomplishment of these Prophecies will be of great service to the Church, upon this account among others, that it will strengthen the faith of Christians, and induce others to the same belief & practice, by convincing them that the Scriptures which contain'd this Religion, are the word of GOD, and that the holy Men from whom we have them spake as they were moved by the holy Ghost.

(7.) The Controversies and Disputes, that GOD has permitted in the Christian World, have been wisely ordered for the establishing Christianity.

That there have been grievous Controversies, and disputes in the Church of Christ even from [Page] the beginning, is abundantly evident from the Histories of it in all Ages. And now altho' those Controversies arising from different apprehensions of things, have been unhappy occasions of a great deal of sinful Contention, unreasonable Animosities, and dreadful Schisms and breaches in the Church, yet GOD in his infinite Wisdom does so order it as to bring good out of these evils, and makes these Controversies and disputes in Relion very subservient for the confirming the Truth of it, and keeping up the knowledge of and acquaintance with it. By the disputes and controversies things were more thoroughly searched, and examined into; which always proves of advantage to that side which is the Truth. For the more narrowly Truth is searched into, the more clearly it appears But then the Ancient Controversies, and the Books that were produced by them, as they demonstrate to us that Christianity was in being in those days; so by their appealing to the Scriptures as the Standard, or Rule of trial, they plainly acknowledged the divine Authority of the holy Scriptures. And now by reading and studying the Ancient Controversies of the Church, and their frequent references to the Scriptures of the old, and new Testament, as now we have them in our Bibles; it appears that the Scriptures that we now have in our hands, were agreed upon by all Parties to be the Word of GOD: which must needs afford very great satisfaction to us, and help very much to remove the doubts and scruples that may arise in our minds about the Scriptures, and convince us, [Page] that they are a most sure Word of Prophecy, to which we may do well, and be safe, to take heed, as to a light shining in a dark place. And this may suffice to set forth the Wisdom of GOD, in the Method he has taken for the propogating, and perpetuating the Gospel dispensation. There are some other Instances of divine Wisdom in the affair of our Redemption, to be considered afterwards. I shall conclude at present with a brief

IMPROVEMENT.

And here I might from the several Instances of divine Wisdom in the Method of propogating and establishing Christianity, draw some useful and practical Inferences; but I shall mention only two or three, and so conclude at present.

Inf. 1. We ought not to be prejudiced against any persons meerly for their external poverty and meanness.

For the Apostles themselves were poor, and yet Christ so far honoured them as to make them the Pillars of his Church, & the grand Instruments in setting up his Gospel-Kingdom, and their Names shall be handed down with the greatest honour to the latest Posterity. Ministers must not be despised, or rejected because of their outward Poverty. Let them be ever so mean on outward accounts, they must be honoured, and respected as the Messengers of the Lord of Hosts, and he that despiseth them, despiseth him that sent them.

[Page]Inf. 2. Here is ground of Encouragement, that whatever Service GOD calls us unto, he will furnish and qualify us for it.

He did so when he sent forth his Apostles, he sufficiently qualifyed them for their Office; and therefore whatever Service GOD shall call us unto we have abundant Encouragement to seek to him, to depend upon him for all supplies of Wisdom and Grace, that shall be necessary for us. It is not consistent with the Wisdom of GOD to call to any Service, and not qualify for it: And therefore if we are but sure that he calls us to the Service, we may safely accept of it in a humble confident dependance upon GOD for his Grace and Spirit that shall be sufficient [...] us.

Inf. 3. Outward Afflictions, altho' ever so great, are no certain mark of GOD's displeasure.

Never any Men endured sorer Afflictions than the Apostles, yet GOD was far from being angry or displeased at them: for they were in the [...]ay of their duty, in the way that pleased him; and they were in a peculiar manner hear and dear to Christ. We must not therefore judge of GOD's love or hatred by the dispensations of his Providence. For this we are taught by the Preacher, Eccl. 9.1. No man knoweth either love, or hatred by all that is before him. Nay, if any way, we should argue GOD's love from the Afflictive dispensations of Providence; for says the Apostle, Heb. 12.6. Whom the Lord loveth he chastneth, and scourgeth every son whom he receiveth.

[Page] To Conclude, Let us adore the Riches of divine Wisdom in contriving and prosecuting such Methods, for the propogating and preserving the Interest of Jesus Christ in the World, even unto this day; and the good foundation there is laid for the continuance of it to the end of the World.

And let us adore the Riches of Sovereign Grace, that we have the holy Scriptures, the Writings of the Apostles among us, and that they are attended with so many powerful Arguments to induce our belief of all that is contained in them. And now let such consider how inexcusable they will be who continue in Unbelief, and wont be satisfyed with the Evidence that GOD in his Wisdom has seen cause to afford, and judges sufficient for us. And let such consider how dreadful their condition will be, when they find things to be as they have been told so often from the Word of GOD, when it is too late for them to help themselves, but must be cast into the place prepared for Hypocrites and Unbelievers. Wherefore let such be perswaded now to lay aside their carnal and unreasonable prejudices against the Doctrines, and Precepts of Christianity, and be no more faithless but believing.

And now let us who pretend and profess to believe these things, see that we live as becomes the belief of them Let us look upon the holy Scriptures as a perfect rule of Faith & Manners; and let us order our Conversation aright, even according to the Gospel of Christ, and then we shall thro' Him most certainly see the Salvation of GOD.

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Sermon, VIII.

XIII. THE NATURE and KIND of that Redemption, which is wrought out for us, is another Instance of divine Wisdom and Prudence.

Under this head I shall briefly consider,

First, The Nature of that Redemption, which is wrought out for us, and wherein it consists.

Secondly, The Wisdom of GOD in procuring such a Redemption for us.

1. I am to consider something of the Nature of that Redemption, which is wrought out for us, and show wherein it consists. And here,

1. The Redemption wrought out for us, consists in the Pardon of our Sins, and Justification before GOD.

Thus we have it explained in the verse immediately preceeding our Text, In whom we have Redemption thro' his blood, the forgiveness of Sins: intimating to us that Redemption thro' the blood of Christ, and forgiveness of Sins, are the same thing, or that forgiveness of Sins is part of that Redemption. So that all such as are Redeemed by the blood of Christ, have their Sins pardoned & blotted out; they are delivered from the curse of the law, and from those torments and miseries that are the just wages of Sin. Hence says the Apostle, Christ hath redeemed us from the curse of the law, being made a curse for us, Gal. 3.13. And accordingly says the same Apostle, [Page] Rom. 8.1. There is no [...] no condemnation to them that are in Christ Jesus. And as they are delivered from the Curse & Condemning Sentence of the law, thro' the infinite Merits of Christ; so by virtue of that perfect righteousness which he wrought for them, they are justified and stand right with GOD. Act. 13.38, 39. Through this Man is preached unto you the forgiveness of sins: and by him all that believe are justified They are accepted as righteous in GOD's sig [...]: And accordingly his anger is turned away from them, and he becomes a reconciled GOD & Father to them, thro' Christ, by whom he is reconciling the world unto himself, not imputing to them their trespasses. So that the Sinner which believes in Jesus, and so is Interested in the Redemption that he has wrought out, is in as safe a Condition with respect unto his Sins, as if he had not committed them, or as if he himself had actually made full satisfaction to GOD for them.

2. This Redemption consists in saving us from the Power of Sin.

By the primitive Apostacy we were brought not only under the guilt of Sin, and so made liable to punishment, but under the Power & Dominion of it: I [...] reigns in our mortal bodies, and we obey it in th [...] lusts thereof. By Nature we are all inslaved to Sin and Lust, and to spiritual Enemies, and are carried away Captive at their pleasure. But now the Redemption that is wrought out for us consists in our being delivered from the power of Sin, and out of the hands of all our spiritual Enemies. Hence Christ is said, To [Page]redeem [...] all iniquity. Tit. 2.14. That is, from the power as well as guilt of all Iniquity, as appears from the following words, viz. That he might purify to himself a peculiar people, zealous of good works. Now how could his redeeming them from all Iniquity be an effectual means of purifying them unto himself a peculiar People, unless he redeemed them from the power and dominion of Sin? So in 1 Pet. 1.18. They are said, to be redeemed by the blood of Christ from a [...] Conversation: That is from a sinful life, which supposes the power of sin to be subdued in their hearts. And this is the express promise to such as have an Interest in the redemption of Christ That sin shall not have dominion over them, because they are not under the law, but under grace, Rom. 6.14. The Redeemed are freed in a great measure from those propensions or inclinations to sin that are natural to us. They have the evil nature of sin discovered to them, and are filled with shame and sorrow for their past sins, with an hatred and abhorrence of all sin, and resolutions against it, Yea, and they actually get the mastery of sin so far as to depart from their own Iniquity, and to lay aside the sin that does the most easily beset them. And then, as for the Devil, that grand adversary of Souls, and all their spiritual enemies, they are rescued out of their hands; and altho' they are sometimes seduced, and drawn aside by their subtle devices, yet they are not in slavery, and subjection to them. For Christ who is stronger than the Devil, the strong man armed, binds him, and dispossesses their Souls of him, and in their [Page] conflicts with their spiritual enemies, they come off conquerors, yea more than conquerors thro' Christ that has loved them, Rom. 8.37.

3. This Redemption includes the implanting Principles of Grace and Holiness in our Souls

This Redemption is not only a negative kind of happiness, but it consists in something that is positive. It contains in it not only the absence of sin & corruption, but the presence of divine Grace. Indeed the absence of [...] or a freedom from sin, is the presence of grace [...] the Soul: but yet it affords a distinct Idea in our minds: as the absence of darkness is the presence of light; yet we may form some distinct Ideas of them. So here, as the Souls of the Redeemed are freed from the guilt, and power of sin, so at the same time they are endued with principles of grace and holiness: As they are brought out of darkness, so they are brought into marvellous light; They who were sometimes darkness, are now made light in the Lord. Their Understandings are inlightned in the knowledge of the Truth: the eyes of their minds opened to behold wondrous things out of Gods law. They are enabled to discern spiritual things in a spiritual manner. Moreover, the will is renewed: there is a holy gracious temper, and disposition of Soul formed within them, whereby they are brought to be in love with GOD and Holiness, and to take the greatest delight in his Commandments. Moreover the Affections and Passions are sanctifyed and set in order, being put under the Government of an inlightned and a sanctifyed Understanding. [Page] And so indeed this redemption intends the Sanctification of the whole Man, Spirit, Soul and Body: And that every grace of the holy Spirit be implanted in the Soul. It intends their being endowed with faith, with love and charity, with humility, patience, self-denyal and every other grace. In short, the Image of GOD is restored and reimpressed upon their Souls; and they are made Pure as Christ is pure, and holy as he that has called them is holy: not in degree, but in kind.

4. Our eternal Salvation and Happiness is contained in this redemption that is wrought out for us.

This is not only a temporal but an eternal Redemption. Hence, Christ is said to have obtained Eternal Redemption for us, Heb. 9.12. And he is said to be the Author of Eternal Salvation to all them that obey him, Heb. 5.9. Now this intends not only an eternal freedom from all sin and sorrow, the wages of sin; but the everlasting fruition of all good and happiness. So that all such as are redeemed by Christ, are delivered from the power of Death and the Grave, are acquitted in the Day of Judgment, and shall ascend with Christ to Heaven, and there dwell in his presence, where is fulness of joys, and set down at his right hand, were are rivers of pleasures for evermore; where they partake of such happiness and glory, that neither Eye hath seen, nor Ear heard, neither has it so much as entered into the heart of Man at present to conceive of. Which glory & happiness will very much consist [Page] in the exalted Services of their Redeemer in giving blessing, and honour, glory and power to him that sitteth upon the throne, and to the Lamb for ever and ever.

2. I proceed in the next place to show that the working out, and procuring such a Salvation for us, was an Instance of wisdom and prudence.

And it is so,

1. As it is a perfect and compleat Redemption, and such an one as suited the case of fallen Man.

Since Christ had undertaken the great work of our Redemption, it was requisite for his own vindication, and honour, to procure such a Salvation, as would be suitable for us, and that would be every way sufficient to answer the end; for otherwise he would have betray'd his own wisdom, as not having thorowly considered our case in our fallen State, and what was needful to restore us to a State of happiness.

But now Christ having wrought out a Salvation for us, which is perfect both as to the nature, and degree of it; having saved and delivered us from those very things that we needed to be saved from, and to such a degree as we stood in need of Salvation, showed a great deal of Wisdom.

Men are sometimes ready to do another a kindness, and to help him out of his present distress; but for want of prudence and discretion, they oftentimes miss their aim, and what they do to help him, oftentimes proves not only ineffectual, but hurtful and prejudicial to him. But now GOD discovers his wisdom and discretion, in a due consideration of our fallen circumstances, [Page] and of all our wants and necessities, and in procuring such a Salvation as would relieve us under them all. He wisely considered how we had exposed our selves to misery, and destruction by our Sins; He accordingly took care to find out a ransom for our Sin, whereby we might be delivered from the curse of the law, and saved from the wrath to come, to which our Sins had exposed us. Furthermore, He considered how we had inslaved our natures by Sin, and brought our selves under bondage to our lusts and corruptions, and contracted such a temper, as would incline us to a perpetual blacksliding; and that therefore it would be to no purpose to pardon our Sins, unless he found out a way at the same time to cure us of our strong propensions and inclinations to it, and so prevent our returning again to folly after God had spoken peace unto us. He has therefore in his great wisdom and goodness, at the same time that he made way for our being pardoned and justified; taken effectual care that we should be renewed and sanctified, the sinful dispositions within us subdued and mortified, so as that we may be not only kept back from presumptuous Sins, but from the indulgence of any Sin, and then serve GOD in holiness and righteousness for the time to come.

So again, as in our original make and constitution, we were capable of enjoying the blessed GOD himself in the sweetest fellowship & communion with him in this World, and in the nearest and most immediate communion with him in the World to come: and consequently we must [Page] be unhappy, unless we are restored to this unspeakable priviledge. This therefore has GOD in his great wisdom and goodness taken care of, that we should be freed not only from hell and destruction, and from the reigning power of Sin, but that we should have such impressions of grace and holiness upon our hearts, such a love of GOD and Christ, delight in him, and likeness to him; as should fit us for communion with him here, and the enjoyment of him hereafter.

So that in short, Christ has so fully considered our case, that the Redemption he has purchased is what exactly suits our circumstances: It removes all the evils we had involved our selves in by Sin; and brings us into as happy, if not a more happy state than if mankind had never sinned. And surely so bring as much good out of so much evil is certainly an instance of wonderful wisdom. But then

2. It is an Instance of Wisdom, as it is such a Redemption that serves very much to set forth the Glory of GOD.

As was observed in the first discourse upon those words, Wisdom consists in proposing the most noble Ends, and in pursuing the most proper means to accomplish the same. Now the Glory of GOD is a design worthy of GOD himself, and the highest end he can propose, and consequently every Method GOD takes that is effectual to promote this, is an instance of wisdom in him. Now the Redemption that Christ has purchased, and wrought out for us is of such a nature that it directly tends to advance the Glory of GOD, and that in two ways.

[Page](1.) As it serves to set forth the Glory of the divine perfections. (2.) As it disposes & enables [...] Redeemed themselves to give glory & praise to him in an active way and manner.

1. The Redemption that is wrought out for Man is of such a nature as serves very much to set forth the Glory of the divine Perfections.

Here to instance in two or three of the divine Attributes.

1. This Redemption is of such a nature, as serves very much to set forth the glory of divine Goodness and Mercy.

The nature and degree of this Redemption is such that separate from our Unworthiness of it, and separate from the infinite cost and pains GOD was at to accomplish it; I say, the nature of it is such, that exclusive of these, it discovers wonderful goodness and kindness in GOD. For it is certain that an infinite favour and benefit is bestowed upon all that are the subjects of it. For this Redemption is so great, and so suited to our natures and necessities, that it affords a compleat, and perfect happiness unto us; a happiness as great as we can desire, or are capable of enjoying. We had undone our selves, we had corrupted, defiled and degraded our natures, and made our selves more vile than the Beasts that perish, and more miserable too: for we had lost the divine Image; had forfeited the divine Favour, and had exposed ourselves to the revenging Justice of GOD, & so to all the torment & misery that our natures were capable of enduring. Now the Redemption wrought out for us implies a delivering us [Page] from all these evils; and not only so, but the putting us into a far more glorious and happy state than we were in, before the fall. Which serves to illustrate the immense goodness, and infinite mercy of GOD unto us. What a wonderful display of divine goodness is it to acquit Men from the guilt▪ and save them from the punishment of Sin? How bright and glorious does the divine pity and compassion appear, in freeing Men from the slavery and bondage they are in by nature to their lusts & corruptions; in rescuing them out of the hands of Satan, and translating them out of the kingdom of darkness, into the kingdom of GOD? How abundant in goodness, and how rich in Mercy does GOD appear to be, in delivering us from the pit of everlasting misery & destruction, from the place that burns with fire & brimstone, and where is weeping and wailing and gnashing of teeth for ever; and in opening the gates of Heaven to us and giving us an abundant entrance into his everlasting Kingdom, where is fulness of joy and rivers of pleasure for evermore? Surely to be thus delivered from the greatest evils and miseries, and brought into the possession of the greatest bliss and happiness, and that not only for a few years, but throughout the infinite Ages of Eternity, are such instances of goodness and mercy, as serve very much to set forth the glory of them: by this means these Perfections shine gloriously, not only in the eyes of the Redeemed, but in the eyes of all the intelligent Creation, who are capable of beholding them.

[Page]2. This Redemption is of such a nature as serves very much to magnify the Power of GOD.

In the Redemption of Sinners, there is, the converting & turning them from darkness to light; and translating them out of the kingdom of Satan into the kingdom of the Son of GOD. Which change requires no less than Almighty power to accomplish it. A dark Understanding being alienated from the life of GOD, is inlightned and made to see spiritual things in a spiritual manner A carnal mind which is enmity against God, and not subject to the law of God, neither indeed can be, is taken out of them. Their natural stubborness removed, and of Unwilling they are made willing in the day of God's power. Moreover, the Sinner is so changed with respect to his Affections, that what he loved and took the greatest delight in, he is made to hate with a perfect hatred: and that which he was altogether averse to, he is made to take the greatest pleasure and delight in. Furthermore, this is the dispossessing and driving out the Devil, the strong man armed who had taken possession of our Souls; there is a conquering and over-coming Principalities and Powers, and the rulers of the darkness of the world; who do their utmost to obstruct and hinder our Conversion. In short, in our Redemption there is a Regeneration, or new Birth. Hence we are said, to be born again, Joh. 3.3. There is also a Resurrection to life. Hence, such before their Conversion are said, To be dead in trespasses and sins; and when any are Converted they are said to be quickned, or made alive, Eph. 2.1. Lastly, there [Page] is a new Creation: hence such are said to be Created in Christ Jesus, Eph. 2.10. All which similitudes serve to set forth the greatness of the work, and what power it requires to accomplish it: so that when this work is done, when a Soul is Converted, there is a glorious display of divine Power. By this it appears that Almighty Power belongeth unto GOD: by his changing the hearts of Sinners He makes it appear [...]hat [...] whatsoever he pleaseth; for we cant easily conceive what work would require a greater power to accomplish it. And thus GOD makes his great power known on the vessels of Mercy in their Salvation; as well as on the vessels of Wrath fitted for destruction.

3. This Redemption is of such a nature as serves to set forth the glory of divine Holiness.

If the Redemption wrought out for us had consisted only in the pardon of Sin, a Restoration to the divine Favour, and a delivery from Hell and Misery, while the natural propensions and inclinations to Sin remain'd within; we and all the rational Creation should have been ready to doubt of the infinite Purity and Holiness of the divine Nature. For how could any have thought that GOD bore such an infinite hatred against Sin, if he should have forgiven Sinners, and been reconciled to them, at peace with them, while their love to Sin, and aversion to all that is good and holy remained in them. But now GOD's taking care to free us from the power of Sin, from our love to it, and delight in it, as well as from the guilt and punishment of it, is a sufficient vindication [Page] of the divine Holiness. GOD takes care that all such as are Justified freely by his Grace, are also renewed and sanctified by his Spirit. When he cleanses us from the guilt of Sin, he cleanses us from all filthiness of flesh and spirit; and is by degrees perfecting us in holiness: which shows how high a regard GOD has for holiness, and what a hatred and abhorrence he bears to all impurity. For GOD [...]e [...]ons no Mans Sins, nor receives any Sinner into savour, till he has humbled him out of his Sins; brought him to unfeigned Repentance for them, and the root or principle of Sin is subdued within him; which certainly makes GOD appear glorious in holiness, even in the pardoning and saving Sinners: because he saves them from their Sins, and not in their Sins.

2. The nature of our Redemption is such, as tends much to the glory of GOD; Inasmuch as it disposes and enables the Redeemed to give Glory to Him in an Active way and manner.

Had GOD only pardoned our Sins, and released us from punishment, and if we had after that remained under the power of Sin and Lust; instead of giving Glory to GOD for such an unspeakable Mercy, as the delivering us from destruction and misery: we should take encouragement to go on yet further in our rebellions against him, we should be more daring and presumptuous, and do more than ever to dishonour and displease that GOD that had forgiven us our former trespasses against him; and so instead of adoring and praising him for his infinite Mercy and Grace, we should rather insult him as being altogether [Page]such an one as our selves. But now as they that are redeemed from the punishment of Sin, are renewed also in the spirit of their minds, and are transformed into the divine Image, so they have such a temper and frame of spirit, which disposes them to give unto GOD the Glory due unto his Name, and to shew forth his praises.

Moreover,

The Redemption wrought out for Sinners is of such a nature, That it gives us the brightest discoveries of the excellencies and perfections of the divine Being, and so serves to fill us with the most exalted thoughts, and adoring apprehensions of him. By this Redemption we have a more convincing sense of our dependance upon him, and that all we receive comes from him. He that is Redeemed is made sensible of his infinite Obligations to GOD, not only for the outward Mercies that he daily receives; but for his redeeming love and grace that has been manifested towards him. And that very temper and disposition of mind which is wrought in him by Redemption, and which is part of his Redemption; fills him with the highest love & gratitude to GOD & awakens his Soul, and all within him to bless and praise his holy Name, and excites gracious purposes, and endeavours to bless the LORD whilst he lives, and to give thanks unto him whilst he has any Being, nay, and not only to speak, but to live GOD's praises by being devoted to the Fear and Service of GOD, and imployed for his honour. But then further, this Redemption disposes and enables not only to live a life of praise in this [Page] world, but to celebrate his praises in the world to come. Hence, we find them represented, as falling down before the Lamb, singing a new song, saying, Thou art worthy to take the book, and open the seals of it: for thou wast slain and hast redeemed us to God by thy blood out of every kindred and tongue, and people, and nation. Blessing and honour, and glory, and power to him that sitteth on the throne, and to the Lamb for ever and ever. Salvation to our God which sitteth on the throne and unto the Lamb, Rev. 5.9, 13.—7.10. So that if it be for the Glory of GOD to have such Creatures as we, in our most perfect state, to be giving praise and honour, and glory to him in the most exalted manner that our natures are capable of, then the Redemption wrought out for us will be for his Glory; and that such praises will be for his Glory, we are assured of from the Mouth of GOD himself, Psal. 50. last. Whoso offereth praise, glorified me. And this may suffice to show the Wisdom of GOD, from the nature and kind of Redemption that is wrought out for us. I shall therefore conclude at present, with a word or two by way of

IMPROVEMENT.

Inf. 1. What matter of Thankfulness is it that there is such a perfect Redemption wrought out for us, and offered unto us!

It would have been Unspeakable Mercy in GOD, & afforded matter for Thankfulness in us, if GOD had offered any degree of Salvation to us; if he had in any measure abated the punishment, and mitigated the misery that we had by [Page] Sin brought our selves into. But now for GOD to procure a perfect Salvation for us, an entire and an eternal Redemption from all Sin, and from all the evil of it; is a further manifestation of divine Grace, which calls for the highest Thankfulness. How ought we to adore the riches of Wisdom and Grace in GOD, that he has not only pitied us in our low and wretched state; but has wisely considered our circumstances▪ and provided a sufficient remedy for us! A Plaister full as large as the Sore: A Salvation from all our miseries, and a title to a happiness as large as we are capable of desiring, or enjoying. Surely we should bless the Lord God of Israel, who hath thus visited and redeemed his people.

Inf. 2. We see an ins [...]perable Connection between a Pardoned and Regenerate state here, and a Glorified state hereafter.

This is the constant and stated rule of Christ in our Redemption, that whom he calls, them he justifies, and whom the justifies, them he also glorifies, Rom. 8.30. So that none can be pardoned and saved from the guilt and punishment of Sin, or received to Heaven at last; but such as have been effectually called out of darkness into marvellous light, out of a state of na [...]ure into a state of Grace. A thorow Conversion to GOD, and a pardoned state are inseparable concomitants: GOD has joyned them together; and we cant put them a sunder. It is therefore vain & foolish f [...]r any to expect to be pardoned and saved, that is not converted, [Page] and brought to a true Repentance for Sin, and to believe on the Lord Jesus Christ. For it is impossible from the nature of GOD, and from the tenor of the Covenant of Grace that we are under, for a Man in an Unregenerate, Unconverted estate, to be pardoned and reconciled to GOD. So that all such as look upon themselves in a state of Peace & Reconciliation with GOD, and have never experienced a gracious Change in their hearts, do miserably deceive themselves, they cry Peace, Peace, when there is no Peace. For there is, there can be no Peace, says my God, to the wicked, Isai. 57.1.

Inf. 3. How much does it concern us all to have this very Redemption in all its parts applied unto us!

More Men are willing to have this Redemption, in part applyed to them; but not in the full extent & latitude of it. They are willing to have their Sins pardoned, and to be saved from Hell, and the wrath to come; to go to Heaven, and obtain eternal Life and Happiness when they die. But then as essential a part of this Redemption as any, they are not desirous of, nor concerned about: nay, they had rather be without it, viz. A Redemption from the power of Indwelling Sin & Corruption, and from the power of all their spiritual Enemies. They are content to live in their Sins; and the slavery they are in to their Lusts, is no burden to them: they are easy and quiet while they are the captives of Satan, and are led away by him at his pleasure; nay, they delight in Sin, and roll it as a [Page] sweet morsel under their tongues. But now all such do in vain hope for the other parts of Redemption without this: for there is no Remission of Sin with [...]ut Repentance, no interest in the Merits and Mediation of Christ, without Faith in Him; and without Holiness no Man shall see the Lord. So that if we desire this Redemption to any purpose, we must desire it in all its parts, we must desire a total Redemption, a perfect and compleat Redemption, or we desire no part of it in a right manner. We must th [...]refore not only cry with the Psalmist, Psal. 51.1. Have Mercy upon me, O God, according to thy living kindness, according to the multitude of thy tender mercies, blot out my transgressions. But we must go on with him in the 10. v. Create in me a clean heart, O God, and renew a right spirit within me. And under a sense of Indwelling Sin and Corruption, m [...]st cry out with the Apostle, Rom. 7.24. O wretched man that I am, who shall deliver me from the body of this death!

To conclude,

Let us never think our selves in a justified and pardoned state, before we find our selves in a Renewed and Sanctified one. Let us never think the guilt of Sin is taken away before we find the power of Sin subdued and mortified within us; and now let us be as earnest to be delivered from the power, as from the guilt of Sin: let us look upon it an instance of as great Grace and Mercy in GOD to free us from the reigning power of Sin, as from the punishment due unto us for it. And if GOD thro' his Sovereign [Page] Grace should bestow this perfect and compleat Redemption upon us; if he should pardon our Sins, and bestow upon us his Grace here, and thereby ripen, and prepare us for Glory hereafter, let us see to it that we give to him the Glory due unto his Name herefor; let us ascribe our Justification, our Regeneration, and our progress in Holiness by Sanctification, all to the free Sovereign Grace of GOD. And by beginning to Praise him here where the Redemption is begun, we shall be the better prepared to Celebrate his Praises in Heaven, where this Redemption will be perfected, and compleated in us.

Sermon, IX.

XIV. THE MANNER of APPLYING this Redemption to any of the Children of Men, is another Instance of wonderful Wisdom and Prudence.

I have in some former discourses, shewn how the Wisdom of GOD was manifested in the way and method that was taken for purchasing and procuring Redemption for us; and so bringing us into a state of Salvation by a Redeemer, I am now to consider the manner of Applying this Redemption to us which opens another Scene of amazing Wisdom & Prudence in GOD. It is not only necessary that Redemption should [Page] be purchased for us: but that it should be also Applyed unto us. And now as there was in the purchasing and procuring; so is there in the Applying this Redemption, a great deal of Wisdom and Prudence. Which will appear by a distinct consideration of the several Parts of Redemption; such as Justification, Regeneration and Sanctification, and eternal Salvation and Happiness at last; and the Manner how they are applyed to us, and we made the Partakers of them.

But before I do this, I would briefly observe in general, by or from whom we receive this Redemption, who is the Author of it, and by whom we come to receive it.

Now all the saving benefits of Redemption come originally from the Father, thro' the Merits & Intercession of the Son, by the Agency & Operation of the Holy Ghost.

First of all, The Father is to be considered as the Fountain of all saving Grace and Mercy that is ever conveyed to the Sinner. Free and Sovereign Grace and Mercy is to be considered as flowing originally from him. Hence, he is called the Father of Mercies, and the GOD of all Comfort, and so of all Grace, 2 Cor. 1.3. Blessed be God even the Father of our Lord Jesus Christ, the Father of Mercies, and God of all Comfort. And he even the Father is said to have blessed us with all spiritual blessings in heavenly places: As in the 3 d. verse of the context.

But then Secondly, These blessings are purchased and procured by Christ the Son of GOD.

He has purchased them for us by his Obedience [Page] and Death. Hence we are said to have Redemption thro' his blood, the forgiveness of our Sins, according to the riches of his Grace. In the verse immediately preceeding the Text. And we are said to be Justified freely by his Grace, (the Grace of GOD) thro' the Redemption that is in Jesus Christ, Rom. 3.24. And the Church is said to be purchased, or redeemed with his blood, Act. 20.28. But then he actually procures and draws forth these blessings by his Intercession. For since his Ascension into Heaven, he appears in the presence of GOD for us pleading the Merits of his Obedience and Sufferings, in our behalf. So that whatever Mercy or Grace is bestowed on us, it is by vertue of his prevailing Intercession. Hence he is said to be able to save to the uttermost those that come unto God thro' him, seeing he ever lives to make incercession for them, Heb. 7.25.

But then Thirdly, Whatever benefits Christ has purchased or does procure for us, they are applyed or conveyed to us by the hand of the holy Spirit.

Christ when he was about to leave the World, tells his Disciples that he would pray the Father, and he would send them another comforter, that should abide with them for ever; even the spirit of truth, Joh. 14.16, 17. And assures them that when he is come he will reprove the world of Sin, of Righteousness, and of Judgment, 16.8. Now the holy Ghost being sent into the world, is the prime Minister, or Agent in Christ's Kingdom to carry on his work among Men; and to apply to them the benefits that Christ has purchased for them. HE it is that works all true and saving [Page] Grace in the Soul. Hence he is called the Spirit of Grace, Heb. 10.29. He it is also that applies all true comfort, and the joy of GOD's Salvation. Hence, he is called the Comforter, Joh. 16.7. He it is that Helps our Infirmities, Rom. 8.26. And the Love of God is said to be shed abroad in our hearts by the holy Ghost, which is given unto us, Rom. 5.5. And every Vertue and Grace is said to be the fruit of the Spirit, Gal. 5.22, 23. That is, the effect of the Spirit, what is wrought in us by the Spirit of GOD.

And thus we see that all the Persons in the sacred Trinity had a hand in carrying on the grand affair of our Redemption; which is such an instance of Wisdom as helps very much to confirm the doctrine before us: for as the Three that bear record in Heaven are equal in power and glory; so it is a wise contrivance to have each of them so concerned in every affair that brings any glory to GOD, as that they should be equal Partners in the glory; and now as there is great glory accruing to GOD by the wonderful work of our Redemption, so each Person in the God-head by having a hand in the work will have a share in the glory. By this means there is glory to the Father, to the Son, and to the holy Ghost. The glorious perfections of each Person are magnified & honoured hereby; and Angels and Saints give glory to them. Hereby they are moved to give glory [...] GOD the Father as the Father of Lights, and the Fountain of all Grace & Mercy; from whom every good gift, and every perfect gift descends. And to say as in the afore-mentioned, Eph. 1.3. Blessed [Page]be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings. Hereby they will be moved also to give glory to the Son of GOD, and to say, as in Rev. 5.12, 13. Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory & blessing. Blessing and honour and glory, and power be to him that sitteth upon the throne, and to the Lamb, for ever and ever. Hereby they will be moved also to give glory to the divine Spirit for working divine & heavenly Grace within them, acknowledging it to be by the grace of GOD, and the almighty influences of the holy Spirit, that they are what they are. Acknowledging that their New-Birth, by which they are fitted to enter into the Kingdom of GOD, has been by the holy Spirit, Joh. 3.5.

Having thus briefly considered by whom this Redemption is bestowed on us. I proceed now to that which I more especially intended to insist upon, viz. The consideration of the several parts of Redemption, and the manner of their being applyed to us, and so as I go along, take notice of the divine Wisdom and Prudence that discovers it self therein.

And here I shall divide or distinguish the Redemption of a Sinner into these general parts, viz. Redemption, Regeneration and Sanctification, and his future Glorification or Happiness in Heaven; and shall consider the manner how each of these are applyed to the Sinner, and how the Wisdom of GOD abounds herein. Here then,

[Page]1. In the JUSTIFICATION of a Sinner, there appears a great deal of Wisdom and Prudence.

The Justification of a Sinner is his being pardoned and forgiven; his being acquitted and delivered from the guilt and punishment of sin, his being accepted as Righteous in the Sight of GOD; his being restored to the divine favour, and intitled to eternal Life and Happiness: all which is upon the account of Christ's Righteousness being imputed to us, and received by Faith.

Now the Wisdom of GOD in applying this part of Redemption to a Sinner, appears in two things.

1. In the cause, matter and foundation of the Sinners Justification, which is the Righteousness of Christ.

2. In the qualifications required, and made necessary in order to our Justification.

1. The cause and foundation upon which GOD ever Justifies a Sinner; which is the Righteousness of Christ imputed to them, discovers a great deal of Wisdom and Prudence.

For the Illustration of this head, I shall say hese things, viz.

1. With the Lord Jesus Christ there is a perfect Righteousness.

2. The Justification of a Sinner is upon the account of this Righteousness being Imputed to him.

3. In the Imputation of this Righteousness for the Justification of a Sinner, there appears a great deal of Wisdom and Prudence.

1. With the Lord Jesus Christ there is a perfect Righteousness.

[Page]Indeed there is a twofold Righteousness with Christ. If we consider him as GOD, He is perfectly Righteous and Holy: for there can be no Unrighteousness with GOD. He is a Righteous LORD: and an Holy GOD, a GOD of Truth and without Iniquity, just and right is he. But then if we consider him as GOD-Man Mediator, and there is a perfect Righteousness [...]ith him. And this is the Righteousness that is here intended; for it is by vertue of this Mediatorial Righteousness, that a Sinner is ever Justified. And that there was a perfect Righteousness with Christ as Mediator, appears, in that he was perfectly freed from the taint of Original Sin, being conceived in a miraculous manner, by the over-shaddowing of the holy Ghost. Hence he is called, that holy thing, Luk 1.35. And in that, He did, as he said, it became him to fulfill all Righteousness in the course of his Life, Mat. 3.15. As he was perfectly free from Sin, so there was a constant conformity of heart and life to the mind and will of GOD: And not only so, but he also suffered the penalty due to us for sin; and thereby made full satisfaction to divine Justice; and so he is said, To bring in an everlasting Righteousness, Dan 9.24. Which perfect everlasting Righteousness is brought in by his active & passive Obedience.

1. By his Passive Obedience.

Christ having undertaken the work of our Redemption, He undertook to satisfie for our sins, to suffer the penalty due to us for sin: and death being the penalty threatned, in case of Sin & Disobedience, He became obedient unto death even [Page]the death of the cross, as the Apostle tell us, Phil. 2.8. And He as it was Prophesied of Him, Isai. 53 8, 12. Was cut off out of the land of the living, and poured out his soul unto death. After he had been wounded and bruised, and endured the most cruel sufferings in his body, & inexpressible Agonies in his Soul. Insomuch that altho' these sufferings were but temporary, and of but short continuance, yet considering the dignity of the Person, and how infinitely near and dear he was to GOD, and considering also the nature of his Sufferings; and they are equivalent to our Suffering an eternal death (as has been shown at large in one of the foregoing discourses) and so wa [...] a full Satisfaction for sin. The debt contracted was hereby paid to the utmost farthing: and so GOD consistent with his Justice, could be reconciled to the repenting and believing Sinner.

2. It is by the active Obedience of Christ, that there is such a perfect Righteousness wrought out for us.

In order to Christs having a perfect Righteousness, it was necessary that there should be a perfect Conformity to the Precepts of the law, as well as an enduring the penalties of it: for without this his sufferings must have been upon his own account; for his own Sin as the high Priests of old, Heb. 7.27. Could not be Meritorious for us. Or if we should suppose any Merit in his Sufferings, whereby the Sinner might have been saved from eternal death and destruction, yet there would not have been wherewith to have purchased eternal life & happiness: and so all the [Page] Salvation procured by the meer suffering the penalty of the law, would have been only negative. And therefore chose to make himself a compleat Saviour, and to purchase a positive as well as a negative happiness, to bring us to Heaven, as well as deliver us from Hell, has performed a perfect Obedience to the whole law of GOD. Hence it is said of him, 1 Pet. 2.22. That he did no sin, neither was guile found in his mouth. And that he was holy, harmless, undefiled separate from Sinners, Heb. 7.26. And hence he himself could say to his Father, as in Joh. 17.4. I have glorified thee on earth, and finished the work which thou gavest me to do. And hence the Father could give this Testimony of him once and again from Heaven, as in Math. 3.17.17.5. This is my beloved Son in whom I am well pleased. Which could not be said in an absolute sense, if he had not fulfilled all righteousness, and always done those things that please the Father.

2 The Justification of a Sinner is by the Imputation of this Righteousness of Christ unto him.

That is, when a Sinner is pardoned & acquitted from the condemning Sentence of the divine Law, restored to the divine Favour, and intitled to eternal Life; it is upon the account of the Merits of Christs Obedience and death accepted for him. Christ undertook the Office of a Mediator between GOD & us, and became a surety for us. Accordingly, all that he did and suffered was upon our account, in our room and stead, and GOD accepts of it upon the account of all those that believe in Christ, and obey his Gospel. GOD accepts [Page] of it on their account so far, as to be reconciled to them, and to treat them with as much kindness and respect, and to bestow as great favours and blessings upon them, as if they themselves had personally suffered the penalties of the law, and satisfied the demands of Justice, and had also yielded a perfect Obedience to the law. And now when GOD treats a person after this manner, he may be said to justify him: and his doing it upon the account of what Christ has done and suffered in our stead, is the Imputation of his Righteousness unto us. For GOD, by justifying a Sinner upon the account of the Righteousness of Christ, does so far impute the Righteousness of Christ to the Sinner, that to all intents and purposes it is his Righteousness. That is, he receives as much benefit by it, as if it had been his own personal Righteousness. GOD is as much at Peace with him and as propitious to him, as if he had wrought out a Righteousness himself, because of the Righteous of Christ: and this is what we are to understand by the Imputation of it.

And now that this is the way of a Sinners Justification, is evident from the word of GOD, where the Doctrine of a Sinners Justification by Jesus Christ is taught, and no where else. And there we are taught, That what Christ did and suffered was upon our account. Thus it was Prophesied of him, That he should be wounded for our transgressions, and bruised for our Iniquities. That he should make his soul an offering for sin, and bear the sins of many, Isai. 53 5, 10.12. Accordingly, since his coming into the World, he is said to have [Page]born our sins, in his own body on the tree, 1 Pet. 2.24. Hence also he is said to be a Propitiation for our sins, 1 Joh. 2.2. That is, he has made Attonement for our sins, and the Attonement is accepted by GOD on the account of Believers; and because the Righteousness of Christ is so made over to them, as that they receive the benefit of it. He has this stile and title given him, THE LORD OUR RIGHTEOUSNESS, Jer. 23.6. Furthermore, There is a Parallel run, between the first Adam, and Christ the second Adam: and that as the sin of the first Adam is imputed to all his Posterity for their Condemnation; so the Righteousness of the second Adam is imputed to all that believe in him for their Justification. Rom. 5.19. For as by one man's disobedience many were made sinners; so by the obedience of one, that is of Christ, shall many be made righteous. Moreover, there is a Parallel run between this Imputation of our sin to him, and of his righteousness to us. 2 Cor. 5.21. For he hath made him to be sin for us, that we might be made the righteousness of God in him. So that as GOD, when Christ had undertaken to be our Surety, laid upon him our iniquities, and imputed our sins so to him, as that he look'd to him for satisfaction; so Christ having made full satisfaction and brought in an everlasting Righteousness, that is made over to the believing Sinner for his Righteousness. And hence this is the language of such an one, Isai. 45.24. In the Lord, i. e. in the Lord Messiah, I have both righteousness and strength. And hence also we are counselled by Christ to come to him for this [Page] Righteousness as a cloathing and covering, to cover our nakedness, and to skreen us from the wrath of GOD, Rev. 3.18. I counsel thee to buy of me gold tryed in the fire that thou mayst be rich, that is Grace, and white raiment, (which is understood of the Righteousness of Christ) that thou mayst be cloathed, and that the shame of thy nakedness may not appear. And hence also the Apostle prays, Phil. 3.9. That he may be found in Christ not having his own righteousness, which is of the law, but that which is thro' the faith of Christ, the righteousness which is of God by faith.

3. In the Imputation of this Righteousness for the Justification of a Sinner, there is a great deal of Wisdom and Prudence.

1. Inasmuch as GOD has pitched upon the only suitable and sufficient Righteousness, that could be Imputed to us for our Justification.

It is certainly a point of Wisdom, to make choice of, and pitch upon what may be suitable and sufficient to answer the End proposed. Now the End proposed was the Justification of a Sinner, by the Imputation of the Righteousness of another unto him. And now what Righteousness so proper, so suitable, and that could answer the End so effectually as the Mediatorial Righteousness of Jesus Christ? As for the Infinite Righteousness of GOD, and which is Essential to the divine Nature, it is Incommunicable, and so can't be Imputed to any Creature for its Justification. So that notwithstanding any thing that could be done as to the transferring of that Infinite Righteousness to us, we must have perished for ever. [Page] Nay, this Essential Justice of the divine Nature would have inclined and obliged GOD to punish us for ever.

And then as for any Righteousness of our own, That would by no means have answered for our Justification before GOD: for as the Prophet says, Isai. 64.6. All our Righteousness are as filthy Rags. Our Righteousness is altogether imperfect, attended with innumerable Infirmities and Sins: and if we should suppose that we were able now to perform a perfect Obedience; yet that would by no means be sufficient to justify us, because it could not satisfie for our former Violations of GOD's Law. And then again, if we consider the Righteousness of the holy Angels, and we shall find the incapacity and insufficiency of it to satisfie for our offences, if it was imputed to us. For altho' the Righteousness of the Angels is perfect in its kind, and is sufficient for themselves; yet there can't be the least Merit in it: all their Righteousness is no more than they owe to GOD their Maker and Preserver, and therefore it could not in the least measure satisfy for our guilt. But now as for the Righteousness of Christ wrought out by his active and passive Obedience, it was infinitely Meritorious, because his Obedience and sufferings were what he did not owe to GOD for himself: And now this was the only Righteousness that could be Imputed to us, that could be of any service, or that could answer the End for our Justification. And therefore the divine Wisdom & Prudence appears in fixing upon this Righteousness, to be imputed to the Sinner for his Justification.

[Page]2. There is Wisdom, inasmuch as GOD by the same act, magnifies his Justice, and his Grace.

GOD has contrived the Jusification of a Sinner in such a manner, that he makes both his Justice, and his Mercy to appear very glorious in it. It is certain that the Justification of a Sinner is an act of free and sovereign Grace; and GOD does in such in act show himself to be abundant in Mercy and rich in Grace. And indeed how could GOD show himself more Merciful and Gracious than in pardoning the sins and rebellions of his Creatures, who were under infinite obligations to obey and serve him, and in receiving them into special favour, and intitling them to eternal Life and Happiness, who contrary to all their obligations in point of duty, gratitude, or interest, have risen up against him, and done all they could to dishonour and provoke him? But then at the same time, and by the same act that he displays his sovereign Grace, he also makes very glorious manifestations of his infinite and inflexible Justice: and that because he receives full satisfaction for every sin he pardons. When GOD forgives our debts, yet he shows that he is very just to himself, in that he won't do it till the debt be paid by our Surety to the utmost farthing. And altho' eternal Life to which Believers are intitled, is the free gift of God; yet it is an act of Justice, because it is fairly purchased for them by Christ; even by his most perfect, and meritorious Obedience. So that when GOD is discovering boundless riches of Grace to us in our [Page] Pardon and Justification: he shows that he is infinitely Just to himself, and won't in the least abate of his right, nor give up any thing that is his due: That altho' he is willing to save us, yet that he is as careful not to wrong or injure himself.

But I shall not insist upon setting forth the Wisdom of GOD in this matter; because I have prevented my self by what has been said under some of the foregoing Instances of divine Wisdom: as particularly, that of GOD's insisting upon a satisfaction for sin, before he would pardon the sinner: And that, of Appointing his own Son to be the Mediator, who was able, and who accordingly has made full Satisfaction for sin. Neither shall I at present, proceed to consider the Qualifications GOD requires & bestows in order to our Justification, and the Wisdom of GOD therein: but leaving the Consideration hereof to the afternoon; I shall conclude, at present with some Improvement of what has been said. And here,

Inf. 1. From what we have heard in the former part of this discourse, we learn, How careful we should be to acknowledge and adore each Person of the ever-blessed Trinity, in the Affair of our Redemption.

For each Person is concerned in carrying on this grand Affair, and therefore they ought all to be suitably acknowledged and adored by us. This is part of the glory that was proposed by them, in having a hand in this stupendous work; [Page] even to receive the acknowledgments and adorations of the Redeemed: (as we have already hinted) Surely then we ought to give to each Person the glory due unto his Name upon the account hereof. GOD has taken care that they should be acknowledged and adored by us, in commanding every one to be Baptized in the Name of the Father, and of the Son, and of the holy Ghost, Matth. 28.19. And by the form of solemn Benediction left us by the Apostle, 2 Cor. 13.14. The Grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with you all. We should therefore consider them in their several ways of working, and acknowledge them in such acts of worship and adoration, as is suitable to them. Thus we must direct our Prayers, our Praises, and all acts of religious Worship, to the Father, in the Name of Jesus Christ his Son, by the help of the Holy Spirit: believing that no duty can find acceptance with GOD, but thro' the Merits & Mediation of the Son; and that no Duty can be performed, so as any way to be accepted, but what is done by the help of the Holy Spirit. For this we are taught, not only that our Spiritual Sacrifices are acceptable to God by Jesus Christ, 1 Pet. 2.5. But that the Spirit also helpeth our Infirmities, Rom. 8.26.

Inf. 2. Has Christ wrought out a perfect Righteousness for us? Hence the safety of all those that depend upon it, and are found cloathed with it.

I say those that depend upon it for their Justification, and are cloathed with it; because [Page] they always go together. He that sincerely and heartily depends upon the Righteousness of Christ for Justification, will be clothed with it: for this Righteousness is received by faith. And seeing it is such a perfect Righteousness, such must needs be in a very safe condition that are interested in it: What need such be afraid, that have the Righteousness of Christ to cloth and cover them? Verily his Righteousness is so perfect and compleat, that it will effect [...]ally hide the shame of our Nakedness: It is sufficient to skreen us from the wrath of GOD, and save us from that eternal Destruction to which our Sins had exposed us. Surely the Merits of his blood are sufficient to make Atonement for the greatest Sins, and secure the chiefest Sinner from all Condemnation. And it is certain, that his Obedience was so perfect, and his Mediatorial Holiness so spotless; that if it be but imputed to the vilest Sinner, he can't but be accepted of GOD, and intitled to eternal Life. So that there is absolute perfect safety to all them that are in Christ Jesus, that are found clothed with his Righteousness. Who shall lay any thing to the charge of God's Elect? It is God that Justifieth Who is he that condemneth? it is Christ that died, yea, rather that is risen again, who is even at the right hand of God, who also maketh intercession for us, Rom. 8.33, 34. What Christ has done, and suffered is sufficient to satisfy divine Justice; and since GOD is pleased to accept of the satisfaction he has made, in behalf of all that believe in him; it is impossible for any such to perish. Wherefore let such as are [Page] able by faith to apply this Righteousness to themselves, be comforted herewith; for your condition is exceeding safe. There is no Condemnation to them that are in Christ Jesus, neither can any real evil befall them.

Inf. 3. We learn the sad condition of those, who have not the Righteousness of Christ imputed, and made-over to them.

For if the Justification of a Sinner be only by the Imputation of Christ's Righteousness; then such as have not the Righteousness of Christ made over to them, are not Justified, but are yet in their Sins; the guilt of Sin, and so the wrath of GOD abideth on them, and they are every Moment in danger of dropping into the burning Lake: for they have nothing to secure, or save them from it. As for any Righteousness of their own, it is all but as filthy Rags; it can't hide their shame nor cover their Nakedness: it can't recommend them to the favour of GOD, nor intitle them to any blessedness. So that notwithstanding all their own Righteousness, they are wretched, and miserable, and poor and blind, and naked: they must answer for themselves, and so must bear the punishment of their own Iniquity, in the lake that burns with fire and brimstone, where is weeping and wailing and gnashing of teeth for ever.

Inf. 4. And to conclude, Let us all with utmost Earnestness, seek after this most perfect Righteousness of Christ, to be Imputed to us, that we might be Justifyed and Saved thereby.

[Page]We see that this is the way and the only way of a Sinners Justification: and therefore as ever we would be justifyed, pardoned, acquitted and saved, from the Curse of the law, and the wrath that is to come; let us see to it that we get an Interest in this Righteousness of Christ, and have it imputed to us. There is nothing else can stand between us, and the revenging Justice of GOD. Nothing else can procure for us the divine Favour and Acceptance. Nothing else can save us from Hell, and secure to us eternal Glory & Blessedness. So that this seems to be the One or the Principal thing necessary, and what we should get with all our getting.

Quest. But how shall we obtain this Righteousness, so as to be clothed, and covered with it?

Ans. The answer is in a word; Go to Christ for it.

This is his own counsel and advice to us; For thus saith the Amen, the faithful and the true Witness, the Beginning of the Creation of GOD, (or the efficient Cause, or He that has the Principality, or Dominion of the Creation of GOD, as it might be rendred,) I counsel thee to buy of me Gold [...]ryed in the fire, that thou mayest be rich, and white raiment, that thou mayest be clothed, and that the shame of thy nakedness may not appear, Rev. 3.14, 17. This white raiment is the Righteousness of Christ. And now since the faithful & the true Witness does thus advise, and invite us to come unto him, we may be sure that if we come aright, it will not be in vain.

[Page]But then another Question arises;

How must we go so to Christ so as to obtain this Righteousness?

To which I answer,

1. Go to him in a humble sense of your own vileness▪ and nakedness, and so of the absolute necessity of his Righteousness to cloth and cover you.

You must see that all your own Righteousness is but as filthy rags, or you will never go to Christ in good earnest for his Righteousness. A self-righteous person whilst he continues such, can't have the Righteousness of Christ imputed to him: for he will not seek aright for it The first step therefore here is to know your selves, to be sensible how vile, how wretched, how naked and miserable you are, and how unable to stand before the righteous Judge, if he should mark Iniquity against you. This is therefore what every Man should strive after, and earnestly pray for, that he might see what manner of person he is in his natural State; how vile, sinful and wicked he is, and this will drive him from all self-confidence: which is the first preparatory step in coming to Christ.

2. Go to Christ with a firm perswasion that his Righteousness is sufficient for you.

You must realize the perfection of his Righteousness, that it is sufficient to cloth and cover you, to hide all your defects and failings, so as that the shame of your nakedness shall not appear. That it is an everlasting Righteousness which he has brought in; that can skreen you from the Wrath of GOD, and secure to you eternal Life.

[Page]3 You must go to Him with a firm belief that GOD is ready to give you an Interest in this Righteousness, as soon as ever you are Qualified and Prepared to receive it.

For a belief of his infinite Readiness to bestow this Righteousness upon us, as well as of the sufficiency of the Righteousness it self, is a necessary Qualification for our receiving it.

4. You must actually Depend upon the Righteousness of Christ alone, for Justification & Salvation.

We are Justifyed by Faith; this Righteousness is received by Faith; hence it is called, The righteousness of God by faith, Phil. 3.9. We must therefore actually renounce all Confidence in any righteousness of our own, & must have all our dependance upon the Righteousness of CHRIST. We must pray that GOD would give us that faith by which we may be Interested in this Righteousness, and must by faith, as GOD shall enable us, be applying it to our selves: And this is the way, and the only way of receiving this blessing from the LORD, even RIGHTEOUSNESS from the GOD of our Salvation; for the Mouth of the LORD hath spoken it.

Sermon, X.

IN the foregoing Discourse, I undertook to show the Wisdom of GOD, in the Justification of a Sinner. And this I proposed to do by considering first, The matter, cause & foundation of a Sinners [Page]Justification, namely, the Righteousness of Christ Imputed to him, and the Wisdom of GOD herein: which was the subject of the forenoon-Discourse. And now for a further proof of the point before us, I propose in the next place to consider,

2. What GOD requires of us, and bestows on us to qualify us for Pardon and Justification by the Righteousness of Christ; and the divine Wisdom and Prudence, that appears therein.

Altho' the Righteousness of Christ is Imputed to us for our Justification; and is the only Meritorious Cause of it: yet there are some things requisite to qualify, prepare and enable us to receive this Righteousness. It is not Imputed to every Man, nor is any one pardoned & saved, before he is by divine Grace prepared, and suitably qualifyed for the pardoning Mercy of GOD. And now those things that are required to qualifie us for pardon and forgiveness, are such as discover a great deal of Wisdom.

Here therefore I shall briefly mention the requisite qualifications for Justification, and take notice of the propriety & suitableness of them, and so the Wisdom of GOD in insisting upon these things, in order to our Justification; and they are in general, Repentance towards GOD, and Faith in our Lord JESUS CHRIST.

1. Unfeigned Repentance is required of us, in order to our Justification.

As for true Repentance, I don't know a better description of it, than what our Catechism affords us; which is, ‘That it is a saving Grace [Page] whereby a Sinner out of a true sense of his Sin, and apprehension of the Mercy of GOD in Christ, doth with grief and hatred of his Sin, turn from it unto GOD, with full purpose of, and endeavours after New Obedience.’ True Repentance intends that we have a sight, and sense of the evil of Sin in general, and of our own sinfulness and vileness in particular. It contains in it a lively, and an awakening sense of the infinite dishonour that we have done to GOD by our Sin, and of the Destruction and Misery which we have brought upon our selves thereby. But yet this does not suppose that we apprehend our case to be desperate & remediless; but on the contrary, it supposes that we have a sense of the infinite Mercy of GOD in CHRIST, and that there is forgiveness with him that he may be feared, and plenteous redemption. And the apprehension of this, instead of emboldning the Sinner in his sinful courses, helps to fill the penitent with grief and shame, and sorrow for his Sins, with an utter hatred and abhorrence of all Sins, with an holy indignation against himself for having so often committed that abominable thing, which is so hateful and offensive to GOD: and which has so defiled and degraded himself, and made him more vile than the Beasts that perish. Yet this is not all that is contained in a true Repentance: it carries a Sinner further than this; even to full purposes and resolutions, by divine Grace, against all Sin whatsoever. This is the language of a true Penitent, Wherein I have done Iniquity, I will do [Page]no more. And then finally, It intends our diligent, and earnest endeavours against Sin, even against those Sins that do the more easily beset us, and that have the most frequently overcome us. And then altho' this may not come into the Idea of Repentance according to the strict Notion of it; yet it is the natural, necessary & constant effect of it; namely, an actual forsak [...]ng of our Sins, a Reformation of our Lives, and a turning our feet into the paths of GOD's Commandments.

And now that such a Repentance as this is required, and insisted upon in order to our bring pardoned, and accepted as righteous in the sight of GOD, is very evident from the whole current of Scripture; wherein pardon, and forgiveness of our Sins, is never proposed to us, but upon the supposition that we are truly humble, and penitent for them. This we find to be the tenor of the old Testament dispensation. Whoso covereth his sins shall not prosper, but he that confesseth and forsaketh them shall find mercy, Prov. 28.13 Let the wicked forsake his way & the Unrighteous men his thoughts, & let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon, Isai 55.7. By which we see that altho' GOD is ready to pardon, and proclaims his Name the Lord, the Lord GOD, merciful and gracious, forgiving iniquity and transgression and sin: yet the Sinner in order to be forgiven, must confess and forsake his sins, must be truly humble & penitent for them. And then further, as this was insisted upon under the legal, so is it as much under the evangelical dispensation; [Page] for there it appears as plainly that without Repentance there is no Remission of sins. Repentance was the Doctrine which John the fore-runner of CHRIST, and who was to prepare the way for him, taught by his Preaching, and by his manner of Living: which may be considered as an allegory, and serves to teach us, that Repentance is the fore-runner of Remission of sin; and that it prepares the way for CHRIST to bestow a pardon upon us. But then this was the Doctrine that CHRIST himself began his publick Preaching with. Repent for the kingdom of heaven is at hand, Mat. 4.17. And he says. It behoved him; or it was necessary, That Repentance & Remission of sins should be preached in his Name, Luk. 24.47. Observe the order, Repentance & Remession of sins. First Repentance, and then Remission of Sins; Repentance in order to Remission. And this we find to be the Apostles method, for when Peter's Sermon had pricked many to the heart, & they cryed out, Men and Brethren what shall we do? he tells them to Repent, and be Baptized in the Name of Jesus Christ, for the Remission of sins, Act. 2.38. Plainly teaching that Repentance was necessary to forgiveness. So in chap. 3. v. 19. Repent ye therefore, and be converted, that your sins may be blotted out. By all which it appears that GOD requires and insists upon Repentance in order to our sins being blotted out And now the Wisdom and the Prudence of GOD discovers it self herein.

Inasmuch as,

1. Altho' GOD forgives the Transgressor of his Law, yet he maintains the honour of his Law by this means.

[Page]If GOD should pardon a Sinner that remains Impenitent, it would be a dishonour to Himself, and a disparagement to his Law: for what could be thought in such a case but that GOD had given too rigid, and severe a law to us, and had imposed an unreasonable Service on us in the Injunctions of his Word, and consequently that the law was not so holy, nor the Commandment so holy, just and good as it is declared to be, Rom. 7.12. which GOD being sensible of, forgave them, and overlooked their transgression of his law, without any penitent acknowledgement of a fault in them, and as if he himself was rather in an error than they.

But now by GOD's insisting upon deep humiliation and thorow Repentance for all our Sins, in order to their being pardoned and forgiven; there is a demonstrative testimony given to the holiness, justice and goodness of his Commandments: for every true Penitent acknowledges all this. When a Man unfeignedly repents of his Sins, he implicitly, if not expressly, acknowledges the holiness, and the goodness of these Commands, that he has lived in the transgression of. For unless a Man has a suitable sense of this he can't have a sense of the evil of Sin, and so can't be thorowly humbled for his own Sin. And now as every true Penitent does acknowledge the goodness of the divine Law, and his own indispensable Obligations to it; so hereby the honour of the law is maintained, even altho' the Sinner be forgiven, infinitely beyond what it would be, if an Impenitent Sinner should obtain a pardon. Now there can't be the least reflection upon the divine [Page] Law in GOD's pardoning the transgressions of it, for besides the full satisfaction that is made for Sin; the Sinner himself magnifies the law of GOD, and makes it honourable, by honouring it in his heart, and retracting every thing that he has said or done, that showed any contempt of it.

2. In this Method the glory of divine Holiness will not be at all Eclipsed, altho' he receives the Sinner into favour.

If GOD should receive impenitent Sinners into favour; if he should embrace them in his bosom, and make them the special objects of delight, and complacence, what would all the World of rational Beings have said upon it, but that GOD was become altogether such an one as our selves? Surely it would have raised a universal doubting in the breasts of Angels & Men, whether he was so glorious in Holiness, and whether he was of purer Eyes than to behold Iniquity. But now, by refusing to pardon a Sinner, or to receive him into favour, before he be truly humbled for his sin, or before his heart is broken for his sin, and broken off from all sin, he shows that he bears the same hatred to sin as ever, and is not in the least reconciled to it. Surely every one will look upon GOD as glorious in holiness, that observes the hatred and displeasure he discovers against all obstinate and impenitent Sinners, and his resolution to abandon them for ever; and how he shews favour to none but such as have by a deep and thorow Repentance returned unto him.

3. In this Method Men are better prepared and disposed to give GOD the glory of his Mercy, Pinardoning and Saving them.

[Page]If impenitent Sinners (while they continue such) were pardoned, instead of being thankful to GOD for manifesting such infinite Grace to them: they would only take the opportunity to abuse his Goodness, and turn his Grace into wanteness, by going on presumptuously in their sins, and rebellions against him. But now a Man that is first brought to Repentance, and then to a Pardon, he will be filled with adoring thankfulness to GOD for such an infinite Mercy: for the humble Soul will be sensible what a dreadful condition he was in without a Pardon, and how utterly unworthy he was of one, and what an act of free, sovereign Grace it is in GOD to forgive him, and save him from the wrath that is to come, and to receive him into favour. I say, the true Penitent will have such a sense of these things as will inlarge his Soul in the utmost thankfulness to GOD, when he shall thus have Mercy on him. This will put such a Man upon Calling on his Soul, and upon rouzing up all the powers within him, as the Psalmist did, Psal. 103. begin. Bless the Lord O my soul, and all that is within me, bless his holy Name; who forgiveth all thine iniquities, &c. Thus persons being brought to true Repentance, are prepared and disposed upon their receiving a pardon, to extol and bless the Name of the Lord, and to give him the glory of his Grace: which shows the Wisdom of GOD in taking such an effectual way to bring Glory to Himself.

4. By this means there is not that danger of a Pardoned Sinners returning to his Sinful Courses, and so walking unworthy of his Pardoned Staff.

[Page]If a Sinner should have his Sin pardoned, whilst his love to sin remained, and before he has a change wrought in his heart; his pardon would serve only to encourage him the more freely pursue his sinful Inclinations: for the thoughts that he could so easily obtain a pardon, would remove those fears of punishment which in times past has been a restraint upon him, and he would pursue his sinful Courses with more greediness than ever. But now GOD, by taking care that Men should be brought to Repentance before they are pardoned, and released from punishment, has effectually prevented this. For a Sinner being brought to such a fight & sense of Sin as really to hate and abhor it; there will not be that danger of his returning again to it; altho' his past offences should be pardoned and passed by. Indeed every Man even the very best would relapse, and return to their sinful courses; if GOD did not restrain and uphold them by his Grace. But there being an habitual hatred of Sin wrought in the true penitent; it will always abide with him: and his being acquitted and saved from the punishment of his Sin, wont at all abate his hatred of it, nor his care least he again fall into it. Nay the thoughts that he has received such an infinite Mercy from GOD as the pardon of his Sins, will make him more careful, & more fearful than ever of abusing the riches of divine Grace that have been magnifyed towards him, by returning again unto sin and folly. And now by these, and many other things that might be mentioned, [Page] we see the Wisdom of GOD in bringing Sinners into a Penitent, before he brings them into a Pardoned State. And now I proceed to say,

2. Another thing that GOD requires in order to our being Justifyed, is Faith in the Lord Jesus Christ; and herein also there appears a great deal of Wisdom.

That Faith is absolutely necessary in order to our Justification and Salvation, is plainly taught us in that Gospel, wherein alone the Doctrine of a Sinners Justification, and the Manner of it is revealed unto us; therein our Saviour tells us. That whosoever believeth on him shall not perish, but have everlasting life: and that he that believeth on the son hath everlasting life; and he that believeth not the son shall not see life, but the wrath of God abideth on him, Joh. 3.16, 36. Agreable to this the Apostle Paul tells the Jaylor, when he put the Question so earnestly to him, What he should do to be saved, Believe on the Lord Jesus Christ, and thou shalt be saved, Act. 16.23. Accordingly, we are expressly said to be just [...]ied by Faith: Rom. 5.1. Being justifyed by faith, we have peace with God, thro' our Lord Jesus Christ And we are said to be saved by Grace thro' Faith, Eph. 2.8. And then the Righteousness, even the Righteousness of Christ, which is imputed to us for our Justification, is said to be by Faith, Phil. 3 9. That I may be found in him, not having mine own righteousness, which is of the law; but that which is thro' the faith of Christ, the righteousness which is [Page]of God by faith: (i e.) the Righteousness of Christ received by faith in him. Now the faith spoken of in these places, and which GOD requires of us in order to our Justification is in general this; Namely, A receiving of Christ as our only Saviour, and a depending entirely upon him for Salvation in the way of the Gospel.

And this contains and implies many things in it: for, as many things are requisite to the rendring Christ a compleat, and an alsufficient Saviour; so he that receives him as his Saviour, and rests upon him alone for Salvation, must be supposed to believe all those qualifications to be in him, and to accept of him in every Office which is necessary for him to sustain and execute, in order to his accomplishing Salvation for us.

Here then,

1. As it was necessary that Christ in order to his being a Compleat Saviour, should sustain & execute the Prophetical Office: so Faith in Christ intends our receiving him as the great Prophet sent from GOD unto us.

It was necessary that he who undertook our Salvation should be fully acquainted with the Mind & Will of GOD, and the way to life and happiness. He must know what is good, and what the Lord our God requires of us; that so he might be able to teach and instruct us, in those things necessary to be known and believed by us, in order to our Salvation: And this is the proper office and business of a Prophet; accordingly Christ being eminently qualifyed for, did actually sustain the Character, and Execute [Page] the Office of a Prophet. For this was foretold of him that he should be a Prophet: Deut. 18.15. The Lord thy God will raise up unto thee a Prophet, from the midst of thee, of thy Brethren like unto me, unto him shall ye hearken. Now this Prophet was CHRIST, as appears by the Apostles (who were under the direction of the infallible Spirit) applying the Prophecy of Moses to him, Act. 3.22. Accordingly he executes this Office. He did so in his publick Ministry, and in the whole revelation that he made of GOD, of Himself, and of the way to life by him, and in those gifts of the holy Ghost wherewith he endowed the Apostles, to accomplish them for teaching all Nations, as he had commanded them. Moreover, this Office is now Executed in the standing revelation which he affords us in the Gospel, in the gifts of teaching which he affords unto his Ministers; and more especially in the secret, but most effectual teachings and illuminations, which he affords to the Souls of Men, in their Regeneration and Conversion, whereby they come to understand, and discern spiritual things in a spiritual manner. Now then that faith in Christ which is necessary to [...]ur Justification, intends our receiving him as such a Prophet: It intends, that we believe as we are told. Joh. 1.18. That Christ was in the bosome of the Father; was fully acquainted with him, and his Mind and Will, and made the fullest, and the truest declaration of him. It intends, that we look upon all that he has taught as true & faithful sayings, as the infallible Oracles of GOD. We must believe all the Doctrines of the Gospel, [Page] even the most sublime and mysterious of them, because Christ who is full of Truth, as well as Grace, has revealed them unto us. We must believe the Precepts, that the Rules of living which he has taught us, are exactly agreable to the will of GOD, and the direct way to please him, and to be happy in him. Moreover, we must believe the Promises, and the Threatnings and that they will be intirely accomplished and executed, as the Scriptures declare. But then, if we would receive Christ in his Prophetical Office, we must depend upon him, for those inward teachings, and those spiritual Illuminations that we stand in need of. We must depend upon him not only to give us an External Knowledge of divine Truths, but for a Spiritual discerning of them: Now faith in Christ intends that we thus receive him as a Prophet.

2. As it was necessary that Christ should Undertake and Manage the Priestly Office in order to his being a Compleat Saviour to us; so that Faith in Christ by which we are Justifyed, is a receiving Him as our great High-Priest.

In order to Christ's becoming a Saviour to us; it was necessary that he should offer up a Sacrifice to GOD, to make Atonement for our Sins; and then to plead the Merits of that Sacrifice on our behalf, that so we might be intitled to the benefits and blessings purchased thereby, and this is properly the Priestly Office. And this we find the Lord Jesus Christ to have been in the faithful Execution of; for he has offered a Sacrifice to GOD, which must needs be sufficient to [Page] make Atonement for Sin, for it is nothing less than Himself; hence he is spoken of, as making his Soul an offering for sin, Isai. 53.10. And is expressly said to have Appeared once in the end of the world to put away sin, by the sacrifice of himself, Heb. 9.26. Furthermore, he is said, To have entred into Heaven, and there to appear in the presence of God for us, Heb. 9.24. And that he ever should to make Intercession for us, Heb. 7.25. And he is called a Priest, a great high Priest, a Merciful, a Faithful high Priest, a Priest for ever after the order Melchisedeck, Heb. 4.14.2.17.—7.21. And now he that receives the Lord Jesus Christ by faith, receives him in this Office; he believes that he has made such a Sacrifice of himself, as fully to satisfie divine Justice, and make way for GOD to be reconciled to us, and at Peace with us; and accordingly that his Intercessions at the right hand of his Father are always most po [...]e [...]ful and prevalent, that as the Father is ever well pleased with him, so he always hears him. Accordingly, the true believer has his whole dependence upon the Merits of his Sacrifice; and upon the prevalency of his Intercession, he depends upon being pardoned and accepted of GOD, but it is all by vertue of the Sacrifice and Intercession of Christ. When he considers of his Sin, and the Curses of the Law that are denounced against the Sinner: he fetches all his comfort from this, that he has an Advocate with the Fathers, Jesus Christ the Righteous, who is a Propitiation for our sins, and not for ours only; but for the sins of the whole world, 1 Joh. 2.1.

[Page]3. As it was necessary that a Compleat Saviour should have Kingly Power and [...]uthority; so our receiving Christ by Faith intends our receiving him as our King and Sovereign.

There were so many difficulties & oppositions in the way of our Salvation, that nothing less than Almighty Power could be able to obtain a Compleat Redemption for us; and therefore it was absolutely necessary that the Saviour of the World should be endowed with such an absolute and unlimited Power & Authority. It was necessary that he should be the Sovereign of the World, and that universal nature should be under his Empire and Government; that so he might be a strong Redeemer, and one able and mighty to Save. And now thus it was with Christ; for as he himself declares; All power was given to him in heaven, and in earth, Mat. 28.18. agreable to which the Apostle declares, that GOD had set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but in that which is to come; and hath put all things under his feet, and given him to be head over all things to the Church, Eph. 1.21, 22. And as it was necessary that the Kingdom of Providence should be committed to him; so it was necessary that he should exercise a peculiar dominion and authority over his Church which he had purchased with his blood; to give Laws, Statutes and Ordinances to them, to protect, and defend them from all their Enemies, and to preserve them by his mighty power thro' [Page] faith unto Salva [...]. We find GOD declaring that he had fa [...] his [...] upon his holy of [...]ion, Psal. 2.6. And hence he that will save as i [...] declared to be our Judge, our Law-giver and our King, Isai. 33.22.

And now to believe in Christ, to receive him by faith, is to receive him as our Prince, our Sovereign as well as Saviour. It is to believe, and acknowledge that all power belongs unto him, and he can do what soever he pleases, it is to believe that he has a Sovereign right, and authority over us: and that we owe all possible Obedience & Subjection to him. Accordingly it intends, that we put our selves over into his hands, to be ruled & governed, as well as to be protected and upheld by him. It intends, that we depend upon him to exert his almighty Power, and sovereign Authority in our behalf, in subduing our Lusts and Corruptions for us; in restraining, and over-coming all our spiritual Enemies, and in making us a willing people in the day of his power. It is a depending upon him for Grace, and spiritual Strength, as being sensible that without him we can do nothing: and on the other hand, that we can do all things thro' Christ strengthning us. Furthermore, it is an actual giving up our selves to Christ as our LORD, and our GOD, to be ruled, governed, and disposed of by him, with sincere and fixed resolutions to receive, and observe whatever he commands us; according to the measure of Grace he he shall dispence unto us, and we must accordingly be waiting upon him in all the ways that he has directed and appointed, for all the supplies of Grace, that we may stand in need of.

[Page]And now thus to receive Christ as a Prophet, a Priest, and a King, as has been described, is to believe in Christ; and is that faith which is Antecedent in Nature, if not in Time, to our Justification. And it is in short, a looking upon Christ as every way fitted & qualified for a Saviour, and as the only one that is so: and a committing the whole affair of our Salvation to him; renouncing all trust, or dependence on our selves, or any but Christ; believing that he, and he only is able to save to the uttermost. This is a believing all that he has taught us; and depending upon the merits of what he has done and suffered for us, and upon his Grace that shall be sufficient for us: in a word, it is a casting our selves upon him as the only hope of Israel, and saviour thereof, depending on him for righteousness and strength, for pardon, and grace here, and glory hereafter.

And now, GOD in requiring such a faith as this in order to our Justification, manifests a great deal of Wisdom and Prudence. For,

1. This is the most Effectual way to prevent all glorying and boasting in our selves.

Nothing is more unreasonable in its self, nothing does so dishonour GOD, or deny him the glory due unto his Name, as a self glorying and a self boasting spirit: and there is nothing that would maintain and keep such a temper within us so much, as for us to be justifyed and restored to the divine Favour, while we remained in Unbelief. An Unbeliever, one that dont place all his dependance upon Christ; if he should be [Page] pardoned and saved, would ascribe it all to himself, as if by his own strength and skill he had procured Salvation for himself▪ he would have an higher opinion and esteem of himself, but not of Christ. But now faith for ever excludes all gloryi [...] and boasting in our selves; it keeps a M [...] from thinking any better of himself; but of GOD and Christ, for his being brought into a pardoned and justifyed State. Faith helps a Man to see himself to be nothing, it gives him to see that he has not, and could not do any thing towards his reconciliation with GOD, or restoration to the divine Favour. Yea, it gives him to see that the very faith by which he is justifyed, is not of himself, but is the gift of GOD, and so it takes away all foundation for boasting; because it tells us that all we have, we've received; and so enables us to argue with Apostle, 1 Cor. 4.7. Who maketh thee to differ from another, and what hast thou that thou didst not receive? Now if thou didst receive it, why doest thou glory, as if thou hadst not received it? Thus does faith serve to keep the heart of Man humble, even at the receiving the greatest favours and blessings, by possessing our minds that they are freely given to us.

2. This faith required in order to our Justification, prepares and disposes us to give the glory thereof to Christ which is the glory due to his Name.

For by our depending upon Christ for Salvation, we acknowledge that all our Salvation must come from him; and so when we receive it we shall give the glory of all to him. Faith [Page] tells, and possesses the mind of the pardoned, renewed and sanctifyed Man, that it is all freely given him of GOD, and that it is all the fruit of free, rich and sovereign Grace. This is the language of Faith, By the grace of God I am what I am. By grace ye are saved thro' faith, and that not of your selves, it is the gift of God. Not by works of righteousness which we have done, but according to his mercy he saved us. And so not unto us, O Lord, not unto us, but to thy Name be the glory.

And now this is Wisdom in GOD, because as he designs his own glory in the Justification and Salvation of a Sinner; so what more effectual way to dispose them to it than by endowing their hearts with faith, whereby they see, and so must needs acknowledge to his glory, all Mercy and Grace coming from him, without the least merit, or worthiness of their own.

3. This Faith fits and disposes a Man to walk worthy of such an Infinite Mercy, as that of a pardon.

A Man endowed with such a principle of Grace, as is supposed in Justifying faith; instead of abusing the infinite Grace & Mercy of GOD in the free remission of his Sins; he will be filled with the most admiring & adoring apprehensions of it. He will have his heart influenced with love to GOD, and filled with the most earnest desires, and diligent endeavors to be living to GOD, and to the praise & glory of his Name. This principle will make him studious what he shall render to the LORD for all his benefits; This will perswade him from a [Page] sense of the Infinite Mercies of GOD, to present himself a living Sacrifice to him. This will Influence him, from the consideration that he is not his own, being bought with a price, to glorify GOD in his Body, and in his Spirit, which are his; by which he will not only speak, but live GOD's Praises, and in a practical manner give him the glory of his Mercy: which he would not, if there was not a principle of faith Implanted in the Soul in order to his Justification: which serves to shew the Wisdom of GOD in requiring this of us. And so this may suffice to shew the Wisdom of GOD in the terms▪ or pre-requisite qualifications insisted upon, in order to our Justification.

All the Improvement I shall make of what has been said upon this head, shall be only in a word, to Exhort all to the exercise of Repentance towards God, and faith in the Lord Jesus Christ.

GOD who has the sole power of dispensing pardons, will never bestow one, but upon the penitent, and believing Sinner. Without Repentance there is no remission of Sins, and he that believes not shall be damned. Therefore, as ever we would be in a pardoned State, (and Oh how happy is the Man that is in such a case!) We must strive after a penitent, and believing heart. Let us by serious thought & meditation be possessing our selves with suitable apprehensions of the Infinite Evil there is in Sin; that we might mourn over out own Sins, and repent of them. But especially let us pray to GOD that he would send his Spirit to convince us of our Sins, and to set them so in order before us as that we might abhor [Page] our selves, and repent in dust and ashes. And since Faith is not of our selves, but the gift of GOD, let us apply our selves to him in all the ways that he has directed, for the precious faith of his Elect, whereby we may receive the Lord Jesus Christ as he is offered to us in the Gospel, and rest upon him alone for Salvation. And when we have attained to this, we shall be prepared for the pardoning Mercy of GOD. Then GOD will have mercy on us, and according to the multitude of his tender mercies, will blot out our transgressions. Then we shall be Justifyed freely by his grace, thro' the Redemption that is in Jesus Christ.

But now among serious & thoughtful Persons, that are greatly concerned about their future state: Such a Question as this will naturally arise within them: viz.

Q. How shall we know when we are in such a penitent, believing State, as will intitle us to the pardoning Mercy of GOD?

A. Now the best, and the only certain way of knowing this, is, by the fruits and effects of such a principle of faith, and penitence in the Soul.

The tree is known by its fruit. If there be such a Repentance as is real, and such a Faith as is of the operation of GOD, they will have such effects upon us, as will discover themselves to be true and genuine. Here I may say,

1. If the Repentance be sincere, and such as fits for the pardoning Mercy of GOD; it will produce a universal Reformation of our Lives.

He that is heartily sorry for, and really hates his sins, will most certainly forsake them. And [Page] therefore he that lives in the willful allowance of any known sins, has never truly repented of them. And let not that Man think that he has received the pardoning Mercy of GOD: for verily he is still in the Gall of bitterness, and bonds of iniquity.

And then,

2. That faith which will Justify us before GOD, will always have these effects: viz.

1. It will always purifie the Heart. Act. 15.9.

Justifying Faith refines and spiritualizes the Mind, and delivers it from those dark and gross Ideas, that a carnal mind labours under. There will be more just and true Notions of GOD, and Christ, and spiritual things, there will be a spiritual discerning of them beyond what is ever experienced by an Unbeliever.

2. It always works by love. Gal. 5.6.

It gives us such realizing apprehensions of the Infinite love of GOD in Christ, as will influence our hearts in love unto him who has expressed such infinite love to us. It will fill us with holy desires after him, and the greatest delight in him, and in all those ways wherein we may have Communion with him. Moreover it will excite a sincere & fervent Charity towards our fellow-Creatures, enabling us to love our Neighbour as our selves, and to express it in all acts of Justice, and Charity that we are capable of, and have opportunity for.

3. It helps us to overcome the World. 1 Joh. 5.4.

It gives us such realizing views and prospects of the Eternal and Invisible World; as enables us to cast an holy contempt upon this present [Page] World, and all the vain and empty enjoyments of it: and so will slaken our pace in the pursuit after these things, and will quicken us in seeking and securing the future glory, honour and immortality. It makes us contented and patient under all the troubles and afflictions we meet with here, because it enables us to realize the glory that shall be hereafter revealed in us.

Now these are some of the constant effects of a true Repentance, and a saving Faith▪ And therefore when ever we find a principle in us working after such a manner, we may conclude there is wrought within us a Repentance unto Salvation never to be repented of, and the Faith of GOD's Elect, the end of which will be the Salvation of our Souls.

Sermon, XI.

THE Instance of Divine Wisdom under consideration, is, the Application of the Redemption purchased by Christ, and the manner of it.

And under this head,

I proposed a distinct handling the several parts of our Redemption; such as our Justification, Regeneration, and the progress of it in Sanctification, and our future Glorification: and at the same time to consider the manner of the Application of these things unto us, and the Wisdom of GOD that appear therein. I have considered the first of these already, viz. the manner of a Sinners [Page] Justification; and how GOD has in that affair abounded towards us in Wisdom and Prudence.

I now proceed to consider another part of that Redemption that Christ has wrought out for us, and the Wisdom of GOD that appears in the Application of it. So then,

2. In the Regeneration, or Conversion of a Sinner, and the progress of it in Sanctification, there appears Infinite Wisdom and Prudence.

The Regeneration, or Conversion of a Sinner is his having a thorow Change wrought in his heart. It is his being brought out of a State of Nature, into a State of Grace. It consists in the subduing our Lusts and Corruptions; and in Implanting gracious and holy principles in the Soul: in removing the habits of sin, and the natural aversions from that which is good, and in inclining our hearts to GOD, and to every thing that is holy, just and good. In short, it is the Creating a clean heart, and renewing a right spirit within us. It is a quickning us who are dead in trespasses and sins: breathing a Spiritual Life into the Soul. It is an Opening mens eyes, turning them from darkness to light, and from the power of satan unto God.

As for Sanctification, it is the progress of this gracious Change wrought in us at our Conversion; it is our growth in Grace, a going from one degree of it to another, and our abounding more & more in the fruits of Righteousness. And now that there is a great deal of Wisdom and Prudence displaying it self in this affair, will abundantly appear, if we consider,

1. The work it self, even that of Converting Sinners, working divine Grace in the Soul.

[Page]2. The Manner & Method GOD takes in the Work.

3. The outward Means made use of in this Work.

1. If we consider the Work of Regeneration or Conversion it self, we shall see a great deal of the Wisdom of GOD therein.

For (as I have already observed) the highest, and last End GOD can propose, is his own glory; and consequently the pursuing those things that will effectually promote this, is to act wisely, and with the Prudence that becomes him; and therefore if the work of Conversion be such a work as tends to the glory of GOD, it must be look'd upon as an instance of Wisdom in GOD to perform it, and surely if any of the works of GOD serve to declare his glory, this, of the Conversion of Sinners will: for it serves to the glory of GOD on two accounts.

1. As it prepares, disposes, and enables a number of his Creatures in an active manner to give glory to him.

2. As it serves to display and magnifie several of the divine Perfections.

1. The Conversion of Sinners is for the glory of GOD, as it prepares, disposes and enables a number of his Creatures in an active way and manner to give glory to him.

Thus it is with every one that is Converted, and brought into a state of Grace. Before their Conversion they (in the greatness of their folly) go a stray from GOD; and by their sin and disobedience do greatly dishonour him, and offer infinite affronts to him; but when once there is a [Page] gracious Change wrought in their hearts (as there is in Regeneration) they are at once disposed, and enabled to give unto the LORD the glory due unto his Name. When once the heart of a Sinner is changed, he sees so much of the greatness, and the glory of GOD, especially in the face of Jesus Christ, that fills him with the highest love, esteem and admiration of him. The Soul Converted is inlarged in thankfulness to GOD, and is for shewing forth the praises of him who has called him out of darkness into this marvellous light. He is for glorifying GOD in his body, and in his spirit which are his: he is disposed to bless the LORD whilst he lives, and to give thanks unto him whilst he has any Being. True Grace in the heart disposes a Man not only to praise GOD on Earth; but qualifies to joyn the heavenly Host in singing Praises and Hallelujahs to GOD, and the Lamb for ever in Heaven. As we have them represented in the visions of John, Rev. 5.9. But,

2. The work of Conversion serves to illustrate several of the divine Perfections.

1. This is a work that serves very much to set forth the Power of GOD.

The glory of divine Power appears in proportion to the difficulty of the work that he accomplishes. The further any work is beyond our Power, or beyond the reach of any Creature, the more gloriously does the mighty Power of GOD shine forth in the accomplishment of it. And now what work is greater, or more beyond the Power of any Creature among all the great, and [Page] marvellous works of GOD, than this of Converting, and Changing the hearts of Sinners? The Creating us at first was a great and wonderful work of GOD, and served very much to display his Eternal Power and God-head: But the Converting us, and Creating us a-New in Christ Jesus unto holiness, & good works, seems to be as great (if not a greater) Manifestation of divine Power. For in the first Creation there was nothing to oppose, or resist GOD in it; but in our Conversion, or the New Creation, there is a great deal of Opposition, or Resistance from the World, the Devil, and our own Corrupt hearts.

The Devil ever since he seduced our first Parents, has taken possession of our Souls for himself. He is that Spirit that worketh in the children of disobedience, Eph. 2.2. He does all he can to oppose and hinder the work of Grace upon our Souls; he exerts all his power, and the utmost skill and policy, to keep us in slavery & subjection to him, and our own lust; he endeavours to raise within us all possible prejudices against GOD, and all that is good: and there are Legions of these cursed Fiends that combine together to oppose our Conversion, that unite their Power and Subtility to keep us in Slavery to our lusts, and to hinder the Strivings of GOD's Spirit accompanying the outward Means of Grace from taking effect upon us. Therefore GOD in Converting a Sinner, makes his great Power known: for in that work he triumphs, yea, and enables the Sinner who was in Slavery and Subjection to them now, to triumph over Principalities and Powers, [Page]and the Rulers of the darkness of this world. In Conversion GOD shows Himself to be Stronger than the Devil, That strong man armed, because he overcomes him, dispossess our Souls of him, takes from him all his armour wherein he trusted, and divideth his spoils.

Furthermore, There is a glorious Manifestation of divine Power in inlightning the dark Minds, and in removing the natural Opposition that prevails in the hearts of Men since the fall against GOD and holiness. Was it an illustration of divine Power, to open the eyes of the blind, especially such as were born blind? How much greater Power must needs he exercised in inlightning a dark Soul? In opening the eyes of our Understandings; which were darkned▪ being alienated from the life of God, thro' the Ignorance that is in them, because of the blindness of our hearts? What Power is there put forth in breaking & dissolving our hard & stony hearts? in subduing our stubborn & rebellious wills? Verily when GOD does thus of unwilling make us willing, it must needs be in the day of his mighty Power: for it is beyond the Power of any meer Creature to accomplish. And therefore when ever such a Change is wrought, GOD makes his great Power known, and shows what the Psalmist heard once, yea twice, that Power belongeth unto him, Psal. 62.11.

And here, I cannot but observe how proper and suitable, and so how very Wise & Prudent it is in GOD to manifest his Power in this matter in particular: for if GOD had never put [Page] forth a power sufficient for the Conversion of Sinners, there would have been danger of some reflections being cast upon him, viz. That he was not able to reduce his rebellious Creatures that had revolted from him, to their duty & allegiance. GOD never did Convert any of the fallen Angels, but suffers them to go on in their rebellions against him. And if he had never Converted any of the Children of Men, but had only punished them for their Sin, he would not have shown that power and dominion over the hearts of Men, which now he has: for how would it have appeared that GOD has the hearts of all in his own hands, and can turn them as the rivers of Water are turned, unless he had passed such a change upon some of them, as there is wrought, in their Conversion, even an entire change of the temper & disposition of the heart? If all the World had remained in their Sin, would it not have been said, that when once we had revolted from GOD, and gone over to the Devils side, GOD could not reduce us, and bring us back into his Service? Whereas now by making some of these rebellious ones even some of the vilest and most obstinate of them, a willing and obedient People in the day of his power, he Convinces all the World, that he could have reduced all his rebellious Creatures (even the Devils themselves) to their Loyalty and Subjection if he pleased; for in the Conversion of Sinners he exerts a power over them, as well as over the hearts of Men, and therefore altho' GOD suffers the Devils with the greatest part of Mankind to go on in their rebellions against him, it appears [Page] that it is not because he could not, but because he would not recover them to his Service, but chuses rather to get glory to himself by them in another way, even by making them the everlasting Monuments of his vindictive Justice.

2. This work of Conversion serves greatly to set forth the riches of divine Goodness and Grace.

As it is an act of power, so it is an act of sovereign Grace, to Convert a Sinner. It is an Infinite Mercy to the Sinner to have such a change wrought in him, & so infinite Goodness & Kindness in GOD to do it. We brought our selves into this wretched state of ignorance, blindness & darkness, we cast our selves out of the kingdom & service of GOD, and made our selves slaves and vassals to the Devil, and to our own Lusts. And now what a wonderful manifestation is it of glorious Grace in GOD, to call us out of darkness into marvellous light, out of the kingdom of Satan into the kingdom of the Son of GOD: to bring us out of an infinitely worse than Aegyptian bondage, and slavery into the glorious liberties of the Sons of GOD. And now considering that we brought our selves into such unhappy circumstances, and how unworthy we were of GOD's interposing in our behalf; and further, if we consider that it is no real profit to the Almighty if we are righteous, nor gain to him if we make our ways perfect; I say, considering these things, we cannot but see the riches of divine Grace shining forth very gloriously in our Conversion. And now as the Almighty Power, Infinite Goodness & Grace of GOD are glorifyed, in a Sinners being Converted and brought home to Him; so it must needs be [Page] ooked upon as an instance of Wisdom and Prudence in GOD, to bestow this Grace on some of the Children of Men. But then,

2. The Order, Method and Manner of GOD's proceeding in the Conversion of Sinners, is a further discovery of the Wisdom of GOD in the work.

Under this head I shall consider, (1) The Order GOD observes in working this Change. (2) The Secret, Mysterious and Unsearchable way of the Spirit's working this Regenerating Change in the Soul. (3) The variety of Persons on whom GOD bestows converting Grace. And under these heads I shall observe the Wisdom and Contrivance of GOD therein.

1. If we consider the Order and Method GOD observes in working this Change in the heart, we shall see the Wisdom of GOD therein.

Thus, GOD when he works a gracious Change in the Soul, begins with the higher and nobler Faculties, and so proceeds to the inferiour powers of it. To go upon the common distinction of the faculties of the Soul, into the Understanding, Will and Affections; it has been disputed by Divines, Whether this Regenerating work begins upon the Will, or the Understanding? but the difference between them is not very great in the conclusion; for all will allow this in the acts of a Regenerate Soul, after the charge wrought, the Understanding is the leading and governing faculty, and the Will follows the dictates of it. And so without entring into the dispute (which I have not time for at present) I will suppose that GOD begins the work in the Understanding inlightning that in the first place; removing the [Page] darkness & blindness which our Souls thro' Sin and Lust are covered with. Since the Fall the Understanding is darkned, being alienated from the Life of God thro' the Ignorance that is in them: and hence the natural Man, i. e. a Man in the State of Nature, knows not the things of the Spirit of God; but they are foolishness unto him, neither can he know them, because they are spiritually discerned. The natural Man sees nothing in GOD, or Christ, or in Religion that is excellent and desireable; by which means he despises, and neglects them, and follows after lying Vanities. Now GOD in the Work of Conversion begins with enlightning the Understanding, and offering Conviction to it. The first step GOD takes seems to be to open Mens eyes, and give them to see the evil of Sin, and the wondrous things out of GOD's Law. To see our need of Christ, his fulness, and sufficiency for us, and his infinite readiness to receive us upon our coming unto him. I say, this is the first step GOD takes in converting a Sinner, to give him a clear, and convincing Sight of these things, a lively Apprehension and full Perswasion of them in his own Mind, beyond what he ever had before, and beyond what any Man in his natural Estate attains unto: and now the Understanding being enlightned, the Will also is renewed; and so is perswaded and inclined to follow the Dictates of the inlightned Understanding. But now when I speak of this as another step that GOD takes in our Conversion, I dont suppose any distance of time in this work of GOD upon the Soul from the other, but that the [Page] Will and the Understanding are both wrought upon together, the one is before the other in order of Nature only, not in time. For it is by the clear light, and strong Conviction brought to the Understanding, that the Will is moved & perswaded to comply with its Dictates.

And now GOD's proceeding with us in such a way, is Wisdom in GOD: And that for this easy reason, viz.

Because this is a dealing with us agreably to our Natures, as Rational Creatures.

It is very Wise and Prudent for GOD, in all his workings with, and upon his Creatures, to consider the particular Natures he has given to them, and to deal with them accordingly. And thus he deals with us in the work of our Conversion; for having given rational and intellective powers to us, powers of Understanding, & Apprehending, and then of Willing & Choosing according to the dictates of the Understanding; he accordingly when he Converts a Man, begins with the Understanding, that being the leading and governing faculty, and makes use of this to incline & perswade the Will; and so the Man makes a rational Choice, and is perswaded from rational considerations. If GOD should so work upon the Will in the first place, as to incline and dispose a Man, to hate Sin, to make choice of GOD, and t [...] ways of Religion, before he had rectifyed and inlightned the Understanding, and so given him to see the evil of Sin, and the excellency of Religion, he would not have dealt with us according to the rational Nature that he has given us; and so our [Page] Conversion to GOD would not have been a proper rational act. The proper rule and method for a rational Being is to follow the dictates of his reason; and to chuse and refuse as his reason shall inform and direct [...]im. And therefore GOD i [...] his great Wisdom takes care not to break in upon this order of Nature, even in that great and supernatural work of our Conversion. He will have us Convinced of the evil of Sin in order to our repenting of and forsaking it. He will have us see the beauty of Holiness, the excellency of Religion, in order to our making choice of it, and complying with its Precepts. He will have us see the fulness and sufficiency there is in Christ, and the need we stand in of him in order to our receiving him. And now in this method, our Conversion, instead of breaking in upon, or offering any force to our faculties, is an improving, a rectifying and strengthning them. For our Conversion or turning to GOD is only the regular act and exercise of our rational Powers put into such a motion by the supernatural Grace of GOD; and so every regenerate act in us is only acting according to our reason under the highest and best Improvement, and not the least inversion of the [...] of Nature, nor any force, or violence offered to it.

2. If we consider the secret, mysterious, and unperceptible was of the Spirit's working this Regenerating Change within the Soul, we shall see something of the Wisdom of GOD.

That our Regeneration, or Conversion is wrought by the Spirit of GOD is sufficiently taught us in [Page] the Scriptures, which declare this to be the special work of the Spirit of GOD; for therein we find not only the several parts of Conversion distinctly ascribed to the Spirit; but the whole work in general. Thus our Saviour speaks of our being Regenerated or born of the Spirit, as necessary in order to our entring into the kingdom of GOD, Joh. 3.5. And it is called, the renewing of the Holy Ghost, Tit. 3.5. But now the Spirit of GOD works this Saving Change in a most secret, mysterious and unperceptible manner; as our Saviour tells us, Joh. 3.8. The wind bloweth where it listeth, and thou bearest the sound thereof, but canst not tell whence it cometh nor whither it goeth: so is every one that is born of the Spirit. The way of the Spirit is unsearchable, we cannot find out the manner of it's operations upon us in the work of Conversion. Indeed the effects of it are plain, and very discernible, but not the manner of its operation. The Spirit of GOD works with and upon our Spirits in such a manner that we can't perceive any thing but the working of our own Minds, in the change that is wrought in them. The Spirit works so secretly that we can perceive nothing in us but the free Exercise of our own rational powers. It is we our selves that apprehend the evil of Sin, and the beauty of Christ, and the excellency of Religion: it is we our selves that are sorry for Sins, and resolute against them; we our selves resolve upon a religious course of life; and we our selves take delight in the ways of GOD: but now these good thoughts, and motions in our hearts how much so [Page] ever they seem to be our own, are the workings of the Spirit of GOD. And now here also is Wisdom; for as the Preacher tells us, Prov. 25.2. It is the glory of God to conceal a thing. It is surely for the honour of GOD so to conceal the manner of his operations, as not to be comprehended by his Creatur [...]s. It is for the glory of GOD to have his works so great and marvellous as to be beyond the reach of any Created Understanding to comprehend them; because this will lead us the more to admire, and adore him. For the more wonderful and unsearchable the works of GOD are, the more readily will He attract the esteem admiration & adoration of his Creatures. And now for GOD by the secret motions of his Spirit to work every good disposition within us in such a manner that it can't be distinguished from our selves; it shows how unsearchable the ways of GOD are, and what an intimate Knowledge He has of, and what free access He has to, and what power He has over our Spirits: which should lead us to fear and reverence Him, whose greatness is unsearchable, and his ways past finding out: yea, and to acknowledge Him in every good disposition found in us, and in every good work performed by us; how much so ever it appears to be of our selves.

3. If we consider the variety of Persons on whom GOD bestows Converting Grace, we shall see something of the divine Wisdom.

It is most certain that GOD don't confine himself to any particular sort of people, in bestowing Converting Grace: but exercises a great Latitude [Page] and Liberty in this matter. He bestows Converting Grace upon some of all Nations: Jews and Gentiles, Barbarians, Scythians, Bond and Fre [...] have been called by GOD into a State of Grace Moreover, GOD Converts some of all Ages: Some He Converts in Youth, others at middle Age, and some are called at the Eleventh Hour, and in their Old Age, are made to experience the New-Birth. Sometimes GOD makes choice of the Rich, and oftentimes of the Poor of this World. Sometimes GOD Converts the less sinful & scandalous, and sometimes he passeth by such, and saves some of the Chief of Sinners. Sometimes he bestows Saving Grace upon such as have descended from Godly Parents, & so far smiles upon their religious Education, as that the pains and prayers of their pious Ancestors are not lost upon them. And sometimes he passes by those, and makes choice of the Children of the more wicked and ungodly. Thus various is GOD in his bestowing Converting Grace upon persons, not taking all, nor rejecting all of any sort of People whatever. And now the divine Wisdom and Prudence appears in such a Conduct of himself. For,

1. By this GOD shews his Sovereignty, and that Divine Grace is in his hands to dispense it to whomsoever he pleases.

It is most certain that GOD has such an absolute Sovereignty over the Children of Men as well as over the rest of his Creatures as to deny, or dispense his Grace to whom, and when, and where, and how he pleases; he has right to have Mercy on whom he will have Mercy, and whom [Page] he will to harden. Now it is highly proper that GOD should manifest this Sovereignty which belongs unto him, and let us know that he is not obliged to one more than to another; but that he may, and does do what he pleases with his own, with the works of his own hands. And now GOD does most fully discover this, in the various manners of his bestowing converting Grace. For by GOD's chusing some, and rejecting others of every sort, we are utterly at a loss for any certain Rule that GOD goes by in bestowing his Grace, but that of his own Will. We find that outward Riches and Greatness don't move GOD to afford his special Grace, because we may see multitudes of such going on in their Sins. We also find that outward Poverty don't move GOD to Inrich them with his Grace; because we see multitudes of such as poor on spiritual, as they are on temporal accounts. We also find that descending from godly Parents, and being favoured with a religious Education altho' the most likely way of any, yet does not always succeed, because many that have been as highly privileged on these accounts as any, have proved some of the vilest and most abominable Wretches in the World: So that we can't find any certain Rule that GOD goes by, but he takes one here, and another there, without any constant regard to Circumstances, which naturally suggests to us that GOD herein Acts according to his sovereign Will & Pleasure. And now whatever will lead us to see and acknowledge the Divine Sovereignty in this matter, may be considered as an Instance [Page] of Wisdom, because the Glory of GOD is very much concerned in our believing and acknowledging this Perfection of the Divine Nature.

2 This way of management serves to convince us that our Conversion is not of our selves, but of GOD; and that the glory of it belongs unto him.

If only such Persons as descended from godly Parents, or lived in godly Families, and so were favoured with a religious Education were Converted, we should be ready to impute all to their Education and Instruction, and to the good Examples that have been set before them; and not think of it's being the immediate Operation of the Spirit of GOD. We should be ready to look upon these Privileges not only as Means, but as the Cause of our Conversion, and so GOD would not have the glory of this wonderful work ascribed to him, to whom alone it doth appertain. But now GOD by Converting some that have descended of wicked Parents, and have been destitute of the advantages of a religious Education, or of having good Examples before them: And by his Converting some also in their Old Age, when they have by their long custom in Sinning strengthned the habits of it, so as that it would be as easy for an Ethiopian to change his skin, and the Leopard his spot, as for them to forsake their evil ways, and turn to GOD of themselves; I say, GOD by bestowing regenerating Grace upon some such, discovers to us that it is not in the power of counsels, cautions, admonitions, and good examples to convert Men, but that when ever any are brought into such a State, the Spirit of GOD has [Page] been at work upon them. And so every one will be led to ascribe this not to the power of means; but to the power of GOD, acknowledging to his glory, that it is not in the power of counsels or examples, nor in the power of pious Parents to convey Grace to their Children: but that it is by the Grace of GOD that Converted ones are what they are; that they are saved by grace, thro' faith, and that not of themselves, nor of any Instruments, but it is the gift of God.

3. GOD's bestowing regenerating Grace in such a, Promiscuous manner, is very useful to prevent any from sinking into despair.

For if some of all sorts be Converted. Rich as well as Poor, the Children of the wicked as well as of the godly; some of the greatest Sinners as well as of the least; then none have any reason to be entirely discouraged. Indeed some that have often stifled the checks and convictions of their own Consciences, grieved, and done despite to the Spirit of Grace; they may perhaps have so provoked GOD, as to be given up to their own hearts lusts, and so the day of Grace may expire with them before the day of life. (Gen. 6.3. Psal. 81.12.) But none can certainly know this; and it is certain there have been Instances of the Conversion of exceeding vile Sinners, and therefore one that is never so great a Sinner knows not but he may be another Instance wherein the mighty Power, and Grace of GOD shall be magnifyed. So that considering what Instances of Conversion there have been it may keep all even the vilest Sinners from utter despair, which is of [Page] great Service, as it will prevent them from growing more desperate in their sinful Courses, and prevent their giving over all Means that GOD has appointed for their Conversion.

4 I may add also, That this is a way to prevent Persons from having too great a dependance upon their particular Circumstances.

Men are exceeding apt to depend upon their particular Circumstances▪ and conclude from thence that they are or shall be Converted. Thus the rich Man that is made to prosper in the World, is ready to conclude with himself that GOD has special Favour for him, and concludes that as GOD has blessed him with temporal, so he will also with spiritual Blessings. The poor Man he also depends very much upon his Circumstances, presuming upon what the Apostle says, of GOD's Choosing the poor of this world: make them rich in faith, and heirs of the kingdom, Jam. 2.5. Others again have great dependance upon their Parentage, their being descended of godly Ancestors, as if regenerating Grace run in the Blood, boasting as the proud Pharisees & Sadduces that they had Abraham to their Father. But now the manner of GOD's dispensing regenerating Grace, will lead us to reject such Confidences as these; and teach us that these things are by no means to be depended upon; and so many a one is driven off from that presumptuous Hope, they would otherwise have perished in.

And thus if we consider the order GOD observes in beginning this work of Grace in the [Page] Soul, the way of the Spirit's working this Grace within us, and the variety of Persons whom GOD makes choice of to be the Subjects of this Grace, we may see that it is all by Counsel and the result of consummate Wisdom.

The next thing to be considered is, the Means made use of by GOD, in the Conversion of Sinners, and the Wisdom of GOD that appears therein. But this I must leave to another Opportunity. And I shall Conclude at present with a word or two by way of Application.

1. Since the Conversion of a Sinner is such a mighty Work as to require the Almighty Power of GOD to accomplish it; let none of us be so vain as to think this to be a work within our own Power.

For (as we have heard) the turning a Sinner from darkness to light, and bringing him out of the Kingdom of Satan into the Kingdom of the Son of GOD, requires an Almighty Arm to accomplish it. The same Power that gave Being to the World at first, that raised us up to a natural Life, must raise us to a new & spiritual Life. It is the Almighty Power of GOD which raised up JESUS from the dead, must make us to know him and the power of his Resurrection and enable us to dye unto Sin, and live unto Righteousness. Therefore that Man is a great stranger to himself, and to the greatness of this work, that imagines it may be performed by the strength of Nature without the special and supernatural Grace of GOD, and he will still remain a stranger to this work in his own Soul, so long as he engages in it in his own Strength.

[Page]2. What we have heard of the Order in which GOD proceeds in the Converting a Sinner, affords one Mark to know whether we are in a Converted State or no.

Namely, Our being wrought on by Grace after the manner mention'd.

The first thing that GOD does is to enlighten the Mind, by which he perswades the Will, and excites the Affections. Now therefore if we would know whether we are Converted, we must consider whether ever GOD has opened the Eyes of our Minds: Have we another sense and apprehension of spiritual things than in times past? Do we see Sin after another manner? Do we see it in such a view as to see it to be an Infinite Evil, and to have such a strong and lively sense hereof as to hate and abhor it, to repent of it, and resolve against it? Do we see Christ in his beauty & glory? Do we see our need of him, and his fulness & sufficiency for us in such a manner as to embrace him with all our hearts as our Prince & Saviour? Lastly, Have we ever seen so much of the beauty of Holiness, and of the holiness, justice and goodness of the divine Commandments, as to make Choice of them for the Rule of our Lives? Now when we find our Minds thus enlightned as to have such a spiritual discerning of spiritual things, we may conclude there is a work of Grace begun. But until we find such an apprehension & discerning of spiritual things we may conclude we are in a State of Nature, whatever pangs of Affections and Devotion we may [Page] seem to have at some particular Seasons; for if our Affections are not stirred up from such spiritual views & apprehensions of spiritual things, they are stirred up by Nature and not by Grace: for Grace begins with the Understanding, the leading Faculty of the Soul.

3. Since GOD deals so promiscuously in bestowing converting Grace, let none be discouraged; but let us all trust in him, and hope in his Mercy.

Altho' we can find nothing in our selves to recommend us to him, yet we may hope for his Grace; for it is nothing that he sees in any that moves him to bestow his Grace upon them, but it is all owing to his sovereign Will & Pleasure: and therefore altho' we are never so Unworthy, GOD may have Mercy on us, and turn us unto himself; nay sometimes he chuses such to make his Power and his Grace the more manifest and conspicuous. And altho' it would be most horrible perverseness in any to go on in Sin that Grace might abound, yet when we have gone very far in Sin, it may give us some Encouragement to hope in GOD whose Mercies are Infinite, and who can as easily Convert one Sinner as another.

4. Let such as are Converted see to it that they give the glory of all to GOD.

Surely the glory of it all belongs unto him; let us then give him the glory due unto his Name. Don't be so foolish as to imagine that because you did not perceive the motions of the Holy Ghost, distinct from the natural motions [Page] of your Souls, as if it were nothing but your own work. But consider how secretly the holy Spirit works in and upon our Spirits: therefore where ever we find the work wrought within us, in how natural and unperceptible a way so ever it has been performed; yet be sure to acknowledge it as the work of GOD, and that it is he that has wrought in us both to will and to do of his own good pleasure.

And let us ascribe it to him as an act of free, and sovereign Grace. Let us not think that GOD saw any thing better in us than he did in others; for we were all equally under guilt, and children of wrath by nature even as others, and therefore if any of us are Converted, while others remain in a state of Nature, we must acknowledge and adore sovereign Grace, that makes the difference, and must say with the Apostle, 2 Tim. 1.9. Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began. AMEN.

Sermon, XII.

THE point I am upon is the Regeneration and Conversion of a Sinner, and to observe the Wisdom of GOD that appears therein. And here I have already considered the work it self, and shewn how much it manifests the glory of GOD, especially the glory of his Power, and of [Page] his Grace: and so the Wisdom of GOD that he is pleased to perform such a mighty work as the Converting and Changing the hearts of Sinners. I have also in the next place considered the Order, Method and Manner of GOD in performing this work; that is, I have shewn how, and where he begins this work in the Soul; namely, in the Understanding, enlightning that, and then perswading the Will: and that this work is performed by the secret, unperceptible operations of the holy Spirit, and that GOD makes choice of a great variety of persons on whom to bestow this Converting and Saving Grace, even some of all sorts, in all which I shewed there is a great deal of Wisdom and Contrivance.

Now what remains is to consider the Outward Means made use of by GOD in the Conversion and Sanctification of Sinners. So then,

3. If we consider the Means made use of by GOD in the Conversion of Sinners, we shall see much of the Wisdom of GOD therein.

Under this head, I shall endeavour to show the Wisdom of GOD,

1. In making use of any Means at all in our Conversion.

2. In the Manner of making use of them, and how far he makes use of them in the Conversion of Sinners.

3. In the Means themselves, the suitableness of them to answer the End proposed for them.

1. I shall consider the Wisdom of GOD in appointing some Outward Means to be attended by usin order to our Conversion, and our progress in Grace [...]n Sanctification.

[Page]That GOD is able to Convert a Sinner by an act of his immediate Power, without the help of Means, and Second Causes, none can doubt of who believe that Almighty Power belongs unto him, nor is it much to be doubted, that GOD has done so. The Conversion of the Apostle Paul seems to have been an instance; for he was not brought to believe in Christ from any arguments, or common Means that were used, which by the secret workings of the Spirit proved effectual on him: but notwithstanding all the common Means that had been used with him; he was as bitter against the Christians as ever, and was in his rage hurrying to Damascus to persecute them; but GOD Converted him at once as he was on his way, by a miraculous Light from Heaven that shown round about him, and by a more glorious Light that shone into him, giving him the light of the knowledge of the glory of GOD in the face of Jesus Christ: without any use of the ordinary Means: but this is not the common way in which GOD Converts Sinners unto himself; but it is by the use of certain Means that he has instituted and appointed for that End. Thus Prayer is an instituted Means of Grace by which we may obtain the holy Spirit in the Regenerating and Sanctifying Influences of it, Luk. 11.13. The word of GOD is also spoken of as a Means made use of for our Regeneration. Jam. 1.18. Of his own will begat he us with the word of Truth. And this must be by our Hearing of it, and attending to it. For as the Apostle says, Rom 10.17. Faith cometh by hearing, and hearing by the word of GOD [Page] Other means of Grace also are appointed for us, which I shall take particular Notice of before I finish the point under consideration; by all which it appears that GOD has appointed certain Means to be made use of for begetting and increasing a principle of Grace in the Soul: and now here is Wisdom and Prudence. For,

1. In the first place, the Power of GOD is as much manifested in the Conversion of a Sinner, in the use of Outward Means, as if he should do it by an Immediate act of his Power, without the concurrence of Second Causes.

The Converting or Changing the heart of a Sinner, is such a work as will always require Almighty Power to accomplish it: and therefore let it be done by an Immediate act, or in the use of Means, yet such a Power must and will be manifested therein. GOD's making use of Means, and obliging us to attend upon them don't prevent his exerting the same Almighty Power, as if he should do it at once by an immediate Voice, or Light from Heaven: For unless the Almighty Spirit of GOD accompany the Outward Means to give life, and efficacy to them, they would never be able to Convert a Sinner; but those who have the richest and most plentiful enjoyment of Outward Means would remain in their Sins, of which we have innumerable Instances. So that every one that seriously considers of it, especially such as have experienced this mighty work of Grace in their own Souls, will be sensible of, and obliged to acknowledge, that how useful soever Outward Means have been, the change has [Page] been wrought in them by the power of the divine Spirit, that the same Almighty power which commanded the light to shine out of darkness at first, has caused it to shine into their Souls.

2. It is wisely contrived by GOD to make use of certain means in the Conversion of Sinners, as herein the work of the Spirit is carryed on in a Secret, Unperceptible way, altogether agreable to, and in Concurrence with our Natural Powers and Faculties.

If the Conversion of Sinners shou'd be brought about in such a sudden, immediate & visible manner from Heaven, as that of the Apostle Paul, it would be like the other miraculous operations of the holy Spirit, and not in that still and secret way which the holy Ghost designed to work in, and upon us. Our Saviour tells us that, that the Kingdom of God that is within men, that is set up in Mens hearts, cometh not with observation, Luk. 17.20. It was not to come with outward shew, in such a visible, and glorious manner as to be observed in its coming; but it was to come within Men, to be wrought in Mens hearts in such a secret manner as not to be observed by others till it manifested it self by the blessed Effects of it in Mens lives.

Moreover, if the work was wrought in an immediate Manner, there would not be the use of our natural and rational Powers & Faculties, nor any concurrence of our own Endeavours, but we should seem to be wholly Unconcerned about the matter: but now by the use of Means, altho' the Spirit works the change in our hearts as really and truly as if he did it without Means, yet now we [Page] some way or other concur, and are concerned in the work. By there being Means appointed we have the opportunity of Exercising our own natural Powers of Judgment and Choice: By there being Means made use of we have the opportunity of being inlightned & instructed in our [...]uty in a natural, rational way without any immediate extraordinary revelation from Heaven to us in particular. By the Means appointed we have life and death, bless [...]ng and cursing set before us, and the opportunity of chusing or refusing. And so indeed, altho' GOD in the work of Conversion does really work in us both to Will and to Do of his own good pleasure; yet we may be said in some sense to work out our own Salvation. And it is highly proper, and so wisely ordered by GOD, that it should be so, considering that Heaven is proposed as a reward, and Hell considered as a punishment, and that we shall be sentenced to one of these, according as we do, or do not comply with the terms of Salvation proposed to us.

And this leads me to say,

3. In the third place, That it is wisely ordered by GOD to make use of Means in the work of Conversion, as it puts the affair of our Conversion so much in our own hands as to render us utterly inexcusable if we are not Converted, and so will vindicate the Justice of GOD in the sentence of Condemnation he shall pronounce upon all such.

Were no sort of Outward or ordinary Means appointed to be made use of by us in order to our Conversion; but if GOD should strike down one at one time, and another at another time by a [Page] visible appearance, and audible voice from Heaven, even perhaps when they were in their full Career of wickedness, instead of being attendent upon him in any duty▪ I say, if this were the constant method of Converting Sinners, Men would have nothing to do towards their own Conversion, they would not have any tendency towards it: and then one Course of life would bid as fair for Conversion as another for ought we know. And now in this case, if a person remained Unconverted, it could not be looked upon as a crime, but an unhappiness that he was passed by, and so the Justice of GOD could not appear so clear in punishing him for remaining in an Unconverted Estate, because it would be impossible for him to know, much less to do any thing that has so much as a tendency towards it. But now by GOD's appointing certain Means to be made use of, and attended by us in order to our Conversion, he does in some sense put it into our own power, and leaves it to our choice, whether we will be Converted or no. For altho' Conversion be altogether the work of GOD; yet the making use of these Means wherein he is wont to convey saving Grace to the Soul, is in our power who live under the free Enjoyment of them. Thus for instance, GOD appoints the Reading & Hearing the Word as Means of our Conversion, now this we can attend upon; it is as much in our power as any natural Action that we perform, to Read the word of GOD, to go to his House, and set under the Preaching of it. And as Prayer is another Means of Grace, so this we are able also to attend upon. And therefore [Page] if we dont diligently and carefully attend upon these, and such like Means of Grace, it is our own fault: And so it becomes our own fault that we are not Converted, because we dont make use of the Means that GOD appoints for that End as we ought. And this will render every Man that lives, and dies in an Unconverted Estate under the Means of Grace, utterly inexcusable before GOD. For if the Sinner should plead he could not Convert himself; yet his Mouth will be stop'd wi [...]h such a reply as this from GOD, that he might have made a better use of the Means of Grace that were appointed, that he either neglected them, or was careless in his attending upon them. Otherwise he might have been Converted as well as others: and their destruction will appear to be of themselves, and their Condemnation very just and equitable. And surely it is the Wisdom of GOD so to order things, as that even in the everlasting Destruction of the Ungodly, it will appear that Righteousness and Judgment are the habitation of his Throne, and so to have this sung to his everlasting honour, Just & True are all thy ways, thou King of Saints.

2. I proceed to Consider the Manner of GOD's making use of Means in our Conversion, and the Wisdom of GOD that appears therein.

As it is an Instance of Wisdom in GOD to make use of any Outward Means; so this Wisdom appears more Conspicuous in the Manner of his making use of them: for he makes use of such Means, and no other, so far, and no farther than will answer some very wise and good purposes. [Page] Here I shall mention a few particulars under this Head.

1. GOD's giving Success so frequently to the Means that he has appointed, and making them for the most part the Instrument of our Conversion, discovers divine Wisdom.

When GOD Converts Sinners he does it for the most part in and by the Means that he has appointed, they are generally the Instruments of our Conversion, and it is Wisdom in GOD that it should be so. For,

1. Hereby GOD puts Honour upon his own Institutions, and gives further Testimony that they are means of his own Appointment.

It is highly proper that GOD should put Honour upon his own Institutions, and give convincing Evidence to us that they are from him, that so we might Honour them by an high Esteem of them, and a reverent and devout Attendance on them. And now there is no way appears so effectual for this, as the giving Success to the Means, and making them answer the proposed End of their Institution. Thus for Instance, how could GOD magnify his word and make it honourable any ways so effectually, as by making it the Instrument of our Regeneration & Conversion? By causing it to come with such demonstration of the Spirit, and with such Power as to enlighten our dark Minds, to enliven our dead Souls, and to make us wise unto Salvation? So again what greater honour can be done to the ministerial Institution, or what greater confirmation can be given of Christ's [Page] appointing an order of Men to dispense his Word & Ordinances, and of his being present with them, than is giving Success to their Ministry; and making them the Instruments of turning Men from darkness to light, and from the power of Satan unto GOD? These are seals of their Ministry, proofs & confirmations of their Commission's being received from CHRIST the King and Head of the Church: and so any of the divine Ordinances when they are accompanied with the mighty Power of GOD so as to convert Sinners & edify Saints, it honours the Ordinances and shews that GOD is with us of a truth.

2. GOD's giving Success to Means leads us highly to Prize and Value them, and to be more Thankful for them.

When we see the Means of Grace prove effectual for the Conversion of Sinners, when we find the Ordinances to be quick & powerful, and by the Dispensations of them great additions made unto the Church of such as shall be saved, it will naturally lead us to an high Esteem of them, to look upon them as very useful and necessary and so an unspeakable Favour to enjoy them. For what can be a greater Blessing than to enjoy those Means which (with the Concurrence of the divine Power which is wont to attend them) are able to save our Souls? Therefore if we have any regard for our precious and immortal Souls, we shall have an high esteem for those Means & Instruments that GOD will own and bless for their Salvation. We shall [Page] be enlarged in greater Thankfulness for them than for any outward good things whatsoever. This will put Men upon praising the Lord for giving them his Statutes and his Judgments; this will put them upon blessing the GOD and Father of our Lord Jesus Christ for blessing them with such spiritual Blessings in heavenly places in Christ Jesus, and so GOD will have the glory due unto his Name for these Means, as well as we the benefit & advantage of them.

3. GOD's giving Success to his own instituted Means well serve this good End, That it will Encourage us to the more diligent Attendance upon them, as being the most, yea the only likely way of obtaining converting Grace.

When the Word, Ordinances, and all the Means of Grace have little or no good Effect upon Persons, when those that attend upon them are no better than those that neglect them, it becomes a stumbling block to many; they are apt to entertain slighty thoughts of the Means themselves as if they were insignificant, and are ready to say, It is in vain to wait upon GOD in them. But now when we see the divine Blessing accompanying the outward Means of Grace, so as that many Sinners are Converted, and Converts are filled with Righteousness by them; when we see them flourish in the Courts of our God, that are planted in the house of the Lord: It will convince us of the Advantage of attending divine Ordinances, the Sin and Folly of neglecting them, and it will Encourage us to be waiting upon GOD in the ways of his [Page] appointment, if we have any regard for our Souls, or any concern for being brought into a State of Grace. Surely when we see that they are blessed who watch daily at Wisdom's Gates, waiting at the Posts of her Doors, it will encourage us to do likewise; we shall be encouraged to go with them that keep holy Days, to the mountains of Zion, to the House of the GOD of Jacob, where the Lord commands the Blessing. But I proceed to say,

2. That as it is Wisdom in GOD to give Success for the most part to the Means appointed, so on the other hand it is also Wisdom in him sometimes to Deny his Blessing with Means, or at least not to give success always in proportion to the outward Means enjoyed.

Altho' GOD does for the most part, yet he does not always tye himself up to his instituted Means in bestowing converting Grace. Sometime he works without the common Means, as in the forementioned Instance of the Apostle Paul. But whether there be any such Instances as that, now a days, yet this is most certain, that GOD does not always succeed the Means of Grace in the same degree & measure, nor in any exact proportion to what Means are enjoyed. This we often find that the same Means are to some a savour of Life unto Life, and a savour of Death unto Death to others. We find that the Word & Ordinances, altho' dispensed and administred as faithfully in one Place as in another, yet not with the like Success, no nor with the like Success in the same Place. Sometimes [Page] the number of Converts increases daily under the Means of Grace; and at another time altho' the same Means are used, the same Word preached, the same Care & Watchfulness exercised over the Flock, yet the Minister will have occasion to complain, that he labours in vain and spends his strength for nought. Nay it may be observed further, That among those who enjoy the richest Means, and are most plentifully fed with Knowledge & Understanding, by the most burning & shining Lights, the ablest Ministers of the New-Testament, eminently qualified aright to divide the Word of Truth; and who are careful to give to every one their portion in due Season, yet there is not such Increase of Converts, as in some other Places where they are not favoured with such precious Means, nor with one to go in and out before them so eminently gifted and qualifyed for that Service. Oftentimes an honest, but weak and ordinary Preacher, shall do more good with his Preaching than the most learned and judicious Divine. Nay we may observe further still even with respect to our selves, that the very same Word or Ordinance has not always the same Effect & Influence upon us. There are some Passages in the Word of GOD, that we have perhaps oftentimes heard & read, and they have had no manner of Effect upon us; and yet at another time the same Word will mightily affect our Hearts, and perhaps prove the Means of our Conversion. So on the other hand, what may very much affect us at one time, [Page] may be very awakening to our Consciences, and may warm our Affections, and excite our Devotions; may yet at another time have no manner of Effect upon us. Now GOD's dealing in such a various manner, sometimes with-holding as well as at others affording Success to the Means, is a wise Contrivance. For,

1. This serves to prevent our depending too much upon outward Means, as if there was power or vertue in them to Convert us.

We are all exceeding prone to trust to outward Means, and depend on second Causes. If persons do but enjoy the Means of Grace, if they set under an eminent Preacher, and give their constant Attendance upon divine Ordinaces, they are apt to depend upon them, and think their Condition safe, and look no further, concluding these will be able to save their Souls. But now, GOD by not always proportioning the Success according to the Excellency of the Means, teaches us that Means are of themselves a vain thing to trust unto. GOD by with-holding a Blessing sometimes from the best of Means, when he affords a remarkable Blessing to more ordinary Means, plainly shews us that there is no real vertue in the outward Means, that they are dead & ineffectual of themselves, and are utterly unable of their own power to convey any saving Grace into the Soul. For if the Vertue was in the Means themselves, then the best Means would always prove the most powerful: but because we often see the contrary, it affords sufficient Evidence that the [Page] Vertue and Power is not in the Means, and affords a sufficient Caution against depending upon them.

2. This leads us to have all our dependance upon GOD notwithstanding the Means, and to give the glory of our Conversion to him alone.

For when the Means of Grace are not succeded according to the degree & measure of them Enjoyed; when the richest Means, and the most plentiful Enjoyment of them fail of Success equal to more Inferiour Means and a greater Scarcity of them: As it shews the Vertue is not in the Means, so it makes it very evident that all the saving Efficacy is from GOD, and that it is entirely depending on GOD whether Means shall be successful or unsuccessful, and that when any have been Converted by outward Means, those Means have been accompanied with a special Blessing from GOD, even the powerful Operations of the divine Spirit. So that this way of managing leads or at least has a natural tendency to lead every Person to wait upon GOD for his Blessing upon the Means of Grace they enjoy, and whenever they prove effectual for Salvation, to pass over the Means in a thankful Acknowledgment of GOD for them, and to give the Glory of all to him: This will lead us to ascribe not to Means, but to GOD, acknowledging to his Glory, that how useful soever Means have been, yet that it is GOD that works the saving Change, that it is he that Creates the clean Heart, and Renews the right Spirit within us, and so in this way GOD [Page] the Efficient Cause of our Regeneration will have the Glory of his own work rendred to him, whereas otherwise it would be most likely to be paid to the Instruments, made use of by him therein.

3. Another Instance of the Wisdom of GOD in the Manner of making use of Means, Is his Confining us to the particular Means that he himself has appointed, and not allowing us to run after the Inventions of Men.

That GOD has instituted and appointed certain Means in and by which he will convey his Grace to such as duly attend on them, has been already observed. And now, as these divine Institutions must be carefully attended, in order to our receiving the Regenerating Grace of GOD, so no other Means, no humane Inventions may be attended with any Expectation of meeting with the divine Grace in them. Altho' GOD is very ready to convey his Grace, yet it must be in the channels that he himself has made for it to flow in. If we would draw the waters of life, it must be out of these Wells of Salvation that GOD has dug for us, it must be out of these Ordinances that are appointed by Christ for us, & not out of those that are but humane Inventions. GOD confines his Graces to his own Ordinances, them he will own & bless, but the multiplying Ordinances, and Ceremonies of our own Invention in the Worship of GOD, how plausible so ever they may be, yet is far from being pleasing to GOD, or any way profitable to us. He insists upon our waiting upon him in the particular ways that he has prescribed in order to our obtaining his Grace: And [Page] altho' another way may appear as likely in the natural tendency of it, yet it will by no means answer the End. The Rivers of Damascus, Pherphar and Abana, had doubtless as much natural vertue in them, as the River of Jordan, to cure the Leprosy; but Naaman the Syrian must bath himself in Jordan, if he would be cleansed, because this was the divine Prescription, 2 King. 5 10. And thus GOD expects & requires that in order to obtain his Grace, we should wait upon him in those particular ways that he has prescribed in his Word, and no other. The Commission to the Apostles, was to teach them to observe all things that Christ had Commanded them, and nothing more, Mat. 28.20. They were not to transgress the Commandments of GOD by their Traditions, as the Pharisees did, Mat. 15.3. For our Saviour says, in vain do they worship him, that teach for doctrines the Commandments of men, as in the 9th. v. of that Chapter; that is, To worship GOD in a way that is only taught by Men, and no where prescribed by GOD, is a vain worship. In short, the Word of GOD is the Directory for divine Worship, and there must we resort for direction at all times; and therefore the Inquiry ought to be not so much, What saith the Church? or what say the Fathers? or what says humane Reason? but what saith the Scripture? Therein we are taught what is good, and all that the Lord our GOD requires of us▪ and we must closely adhere to the divine Prescriptions therein, and not multiply Ordinances & Ceremonies, under a vain pretence of pleasing GOD thereby, or of being in a [Page] more likely way to obtain his Grace. That general Command, Deut. 12.32. is as applicable (from the general reason of it) to those under the Christian, as to those under the Jewish dispensation, What things soever I Command you, observe to do it, thou shalt not add thereto, nor diminish from it. And now here is Wisdom. For,

1. GOD knows infinitely better than we, what Means of Grace are most proper, and suitable for us to attend upon.

GOD who has a perfect knowledge of himself, of us, and of all things else, must needs know best, which way is the most proper for us to wait upon him in, and which the most suitable way for him to convey his Grace to us: and therefore it is wisely, as well as graciously done in him to prescribe the way himself, & not leave it to us.

2. It is Wisdom in GOD to confine us to the Means & Ways of Worship that he has prescribed, Because of the vain, foolish and extravagant disposition there is in the heart of Man, with respect to the Modes of Religious Worship.

Indeed it is the temper of some Men to neglect all Means of Grace, they are for sitting still, till GOD shall by an immediate act of his Power work the mighty Change within them: They are not for attending any Ordinances, but expect the Motions of the Spirit of GOD without it. It was therefore necessary that GOD should himself prescribe the Ordinances, and Means of Grace, to quicken such to attend upon them, as ever they expect to meet with the divine Grace. But then on the other hand, it is the temper of a great part of [Page] Mankind to abound in religious Ceremonies, they are full of their own Inventions, and are for multiplying religious Ordinances beyond what GOD has prescribed, thinking to honour & please GOD, or at least to make some Atonement for their defects in moral Duties, by adding to his Ordinances, and doing more in that way than he requires. We find by History and Observation, that not only the Ignorant Nations, who have only the light of Nature to guide them, have run into the Superstitious observance of a multitude of the most absurd and ridiculous Ceremonies in Religion, but that even those who have had the light of Scripture to guide them, yet when they have gone off from the divine Directory therein, and have been for adding something of their own Invention to the divine Ordinances, they have by degrees run into as idle, ridiculous and extravagant Ceremonies as the most ignorant Heathen. Thus it was with the Nation of the Jews, they were in their degenerate State continually disposed to add to the divine Institutions, one Ceremony to another of their own, till they came to that Condition they were in, when our Saviour complains of them, for transgressing the Commandments of GOD by their tradition; for running all their Religion into meer formality, and empty Ceremony, such as their frequent washing their hands, their cups and platters, their Superstitious refraining from eating with Publicans and Sinners, their Superstitious building up the Tombs, and garnishing the Sepulchres of the ancient Prophets, &c. And so we find among them that call themselves [Page] Christians, that by their not confining themselves to the Means, the Ordinances, that Christ and his Apostles had appointed, but giving way to their own corrupt and carnal reasoning▪ they have run unto as burdensom Ceremonies, as they of the Jewish Nation. To instance particularly in the Church of Rome, how many vain, burdensome, and ridiculous Ceremonies, yea what gross Superstition and Idolatry have crept into it, by their not adhering to the Scripture directory, but following their own Inventions. Which serves to set forth the divine Wisdom and Prudence, in prescribing certain Means and Ordinances for us, and limiting us to them, and not allowing us to follow our own foolish Imaginations. For in short, vain Man would be wise tho' he be born as the wild asses Colt: We are wise in our own conceit, we are apt to imagine there are many ways of pleasing GOD, besides those that he has prescribed: we are ready to think such a Ceremony and such a Formality in our religious Worship would please the Almighty, would help our devotion and would have a more natural tendency to beget, and to increase Grace within us, than barely those plain & simple Means that GOD has prescribed. And by what we have seen of others we may be satisfyed that if GOD had not given us a general directory how, and after what manner we must wait upon him for his Grace, we should quickly intangle our selves in as heavy a yoke of bondage as that of the Mosaical dispensation; instead of standing fast in the liberty where-with Christ has made us free. By which it appears how thorowly GOD [Page] considered the natural dispositions of Men, that he [...]ld not leave us to our liberty which way to worship him, and wait upon him, but has restricted and limited us to the Methods of his own prescribing. And thus we see the Wisdom of GOD, not only in appointing Means of Grace, but in the Manner of his making use of them.

The next thing is to consider the Means themselves, the Propriety, Suitableness and Sufficiency of them, and so the Wisdom of GOD that appears therein; but I may not enter upon this at present, but must conclude with some brief Reflections upon what has been said at this time.

APPLICATION.

1. Is GOD pleased to make use of Outward Means in the Conversion of Sinners? Hence the sad Condition they are in who are destitute of the Means of Grace.

Such are without the Means of Conversion and Salvation, and this is the case of the Heathen World that have not the Gospel, nor the Ordinances of it, they are perishing for lack of vision; they are in a perishing State because they are destitute of the Means of obtaining that Faith in Christ which is necessary according to the tenor of the Gospel for our Salvation: For how should they believe in him of whom they have not heard? And how shall they hear without a Preacher, and how shall they Preach unless they be sent? Wherefore we should pity such Regions of darkness, and should pour out our Souls in Prayer to GOD for them, that he would find out ways for their coming to the knowledge of him, [Page] that he would raise up, and send forth such as shall carry the everlasting Gospel (the appointed Means of knowledge) to them.

2. Does GOD make use of Means in the Conversion of Sinners? Hence the Inexcusableness of such as neglect the Means of Grace they have the opportunity to attend upon.

We are highly favoured of the Lord with respect to the Means of Grace that GOD gives us richly & freely to enjoy, but it must be spoken to the shame of many, that they are very careless in the Improvement of them. Some there are that professedly concern the Means of Grace, and think it not worth [...]hi [...] [...]o attend upon them; and many more there be that practically despise and under-value them; that live in the total neglect and omission of some, and are very inconstant in their Attendance upon other of the divine Ordinances. Now such are inexcusable whoever they are, and justly reprovable; this is to despise and neglect the way that GOD himself has appointed for your Conversion, and surely you cant expect to obtain Converting Grace in any other way: for altho' GOD can bestow this Grace without the help of Outward Means, yet you have not the least reason in the world to expect it who live either in the wilful or careless neglect of the Means that he has appointed.

3. We learn, that if ever we would have the Means of Grace become effectual for our Conversion; or Edification, we must see to, and depend upon GOD for it.

We find the Outward Means of Grace by their [Page] manner of working are ineffectual & insufficient of themselves to work saving Grace within us; and that it is only when they are accompanied with the powerful Influences of the divine Spirit that they ever prove effectual to Salvation. And if so, surely then our Duty and our Interest is to seek to GOD for his Blessing to accompany the Means of Grace that we enjoy. Unless we do so, it is in vain to attend upon them: for unless he blesses them, they can be of no saving Good & Benefit to us. Therefore when ever we are about to attend upon any of the Instituted Means of Grace, we should humbly acknowledge & profess, that we don't depend upon the Means themselves, but upon him that has appointed them. Accordingly when ever we are about to read, or hear the Word of GOD, or attend upon the holy Sacrament, our Eyes and our Hearts should be up unto GOD for a Blessing upon his own Institutions, and this is the way to meet with GOD in his Ordinances. This is the way to receive a Blessing from the Lord, and Righteousness from the GOD of our Salvation.

4. What we have heard of GOD's Confining us to the Means of his own Appointment, teaches us the Insignificancy of all humane Inventions in order to our obtaining the Grace of GOD. It has been too much the temper & disposition of the Church of GOD in all Ages, but especially in the degenerate Ages of it, to be making some additions of their own Invention in the Worship of GOD, when the Life of Godliness has [Page] failed among a People, they have been for making it up in Formality and outward Show. And sometimes indeed from an indiscreet Zeal, and from some superstitious Notions with respect to the Almighty, Persons have been excited also to make some Additions to the ways of Worship that GOD has Instituted. But now since GOD in his great Wisdom is pleased to confine us to the Means of his own appointment, all such Inventions of Men must needs be vain and insignificant; and how plausible so ever the Arguments may be that are offered for them, yet they can't by any means be justifyed, nor is there any foundation to expect to meet with the divine Grace in our attendance upon them. For in our attending on the Means of Grace, so as to receive any Benefit by them, two things seem to be necessary:

First, That we should attend upon them in Obedience to GOD.

Secondly, In Faith, depending upon GOD to bless his Ordinances, and make them effectual for the End proposed.

But now how can there be either of these in our following Ceremonies of meer humane Invention?

1. It can't be in Obedience to GOD, because it is what GOD hath not required of us. And he may well say, as in Isa. 1.12. Who hath required this at your hands?

2. Neither can there be supposed to be that Faith and dependance upon GOD, for the special Influences of his Spirit to render them effectual for the Ends proposed.

[Page]For they are far from having the like Encouragement of meeting with the Spirit of GOD in humane Inventions, as in the divine Institutions: Nay GOD having always shown his displeasure at uninstituted Ceremonies in Religion, there is abundant reason to conclude that his Spirit will not accompany them; and so they can't be attended with Faith & Dependance upon GOD for his Blessing, or at least not with any sufficient foundation for such a Faith. But then further. The grounds and foundations for adding any Ceremonies of our own in the Worship of GOD, to the divine Institutes, is what will naturally draw us off from exercising that dependance upon GOD for his Blessing in order to their answering the End proposed; for upon Inquiry it will be found that the best and most plausible Argument for adding any humane Ceremonies in divine Worship, is, The natural aptitude & fitness of them to Compose our Spirits, to stir up our Affections, and to quicken our Devotion. They will plead for such or such a Ceremony, that is a very significant one, that it has a natural tendency to help Men's Devotions. But now this Argument naturally diverts & hinders that dependance upon GOD for the Influences of his Spirit, which there ought always to be. By this we shall be found to depend more upon the natural Power of the Ceremony, than upon the efficacious Influence of the Spirit of GOD.

But I may not detain you any longer, wherefore to Conclude at present;

[Page]Let us all admire and adore the sovereign Goodness, and distinguishing Favour of GOD unto us, that when the greatest part of our fellow Creatures are perishing for lack of the outward Means of Grace, we are favoured with a plentiful and peaceable Enjoyment of them, without any unreasonable Impositions of Men. And now let us not Content our selves that we live among the divine Ordinances; but let us give our diligent Attendance upon them, walking in all the Commandments & Ordinances of the Lord; and when we have done this, let us not depend upon the Means themselves, but let us wait upon GOD for his Blessing, who alone is able to bless the Means and make them effectual; and this is the way for us to have GOD owning and honouring his own Institutions so as to make them helpful for our Conversion, and for our progress in Grace & Holiness. And now whenever we Experience any of the Means of Grace working their desired & designed Effect within us, let us not ascribe it to the Means, as if they did it by their own power: much less let us ascribe it to our selves, or to any strength or worthiness of our own; but let us give the glory of all to GOD, as the fountain of all Gra [...]; and as he who alone has or can work the Change within us. Here let me say, That Ministers who are the appointed Instruments of turning Men from darkness unto light; whenever they are succeeded in their work, they should beware of sacrificing to their own Net. They must consider, that altho' Paul [Page] Plants and Apollos Waters; yet it is GOD that gives the Increase. We should therefore say as the Apostle, Who then is Paul; and who is Apollos, but Ministers by whom ye believed! Neither he that planteth nor be that watereth is any thing, but God that giveth the Increase, 1 Cor. 3.5, 6, 7. And so every one that is Converted by the use of Means, must pass over them in humble Thankfulness to GOD for them, and acknowledge with the Apostle, 1 Cor. 15.10. By the grace of God, I am what I am. I live, yet not I, but Christ liveth in me. Gal. 2.20. And now in such a way as this, GOD has the Glory of his own Work; then he is glorified & acknowledged suitably by us in this World, and then we shall be brought to that Place, where we shall be employed in giving blessing, and honour, and glory, and power to him that sitteth on the Throne, and to the Lamb for ever & ever.

Sermon, XIII.

YOU may remember that in my last Discourse I undertook to set forth the Wisdom of GOD in the Means made use of in the Regeneration & Conversion of Sinners. And under this Head I have endeavoured to shew the Wisdom of GOD, 1. In making use of any Means at all in our Conversion. 2. In the Manner of his using Means in our Conversion: Such as his [Page] giving Success so frequently to the Means; and then sometimes by denying his Blessing with them, or not giving Success in proportion to the plenty of Means enjoyed; and lastly, By Confining us to the Means of his own Appointment, and not allowing us to follow our own Inventions.

3. I now proceed in the third place to consider the Means themselves, the Propriety, suitableness & sufficiency of them to answer the End proposed for them, and so the Wisdom of GOD that appears therein.

Now the outward Means of Grace may be distinguished into those that GOD has expresly commanded us to attend upon, and those which he in the course of his Providence causes us to meet withal: i. e. The Means of Grace may be distinguished into Ordinances and Providences: For the Providences of GOD may be considered as Means of Grace, as well as the Ordinances of the Gospel. And every Converted one that has made any Observation of himself, and of the manner of his Conversion, will find the Dispensations of divine Providence have been very helpful herein.

I. I shall consider the divine Ordinances, or Instituted Means of Grace, and the Wisdom of GOD that appears in them.

And here before I proceed to a particular Consideration of them, I would observe in general, That they are plain, simple & easy Means. There is nothing abstruse, intricate or difficult in them; they don't abound in number, there [Page] are but few of them; they are not pompo [...] and costly, and so are far from being difficult, or burdensom, but may very easily be attended by us. They are not so numerous or tedious as to be any great Interruption to our worldly Business; nor are they so dark & mysterious as to require any great Labour & Pains to get a sufficient Understanding of them. And now there being but a few plain and easy Means appointed by GOD for us to attend upon, is an Instance of Wisdom,

1. As it is an Encouragement to attend upon them, and leaves those the more inexcusable that neglect them.

Indeed the proud heart of Man is sometimes apt to despise the plainness & simplicity of the Gospel-dispensation. Men are apt to be pleased with a Religion more pompous, and attended with more costly and burdensome Ceremonies: but yet it is most certain that the more easy and plain the duties of Religion are, the more encouragement there is to attend upon them, and the less they have to say for their neglect.

Naaman the Syrian was offended because the Prophet directed to so plain, simple and easy a Method of cure, as that of washing seven times in the waters of Jordan. But his Servants argued very strongly with him for his complying with so easy a Method, since if he had required some great thing he would have done it. My Father (say they) if the Prophet had bid thee do some great thing, wouldest thou not have done it? how much rather then when he saith unto thee, wash and be clean, 2 King. 5.13. So here, if GOD had [Page] appointed many burdensome Ordinances as he did under the law, we should have thought it reasonable for us to attend upon them; but how much rather now they are so plain & easy? What will any Person under the Gospel have to plead for the neglect of the Means of Grace? Surely the plainness & the easiness of them will render them inexcusable; and now it is Wisdom in GOD to leave such without excuse, because the more inexcusable persons are, the more just and righteous will GOD appear in Judging & Condemning them.

2. The plainness & simplicity of the Means, has a tendency to prevent our sinking so much into meer Formality, which otherwise we should be in danger of.

The more numerous and pompous the Ordinances are, the more apt Men are to rest in the Outward form of the duty, and lose that temper and frame of Spirit, which is necessary and preparatory for our receiving the divine Grace in and by the Ordinances. And I believe this may generally be observed, that as where the life & power of Godliness decreases, the more Ceremony and Formality in Religious Worship is insisted on: So when Religious Rites and Ceremonies prevail beyond what is Commanded, there the life and power of Religion decays: for at such times Mens hearts & thoughts are so taken up with the Form, that they leave the Substance; their care will naturally terminate in observing the particular Form & Mode, and when they have done that they are apt to rest in it. And therefore GOD in his great Wisdom prescribes such plain and simple Means, that we might not trust to them.

[Page]3. The more simple and plain the Means are, by which GOD brings about our Conversion, the clearer Manifestation there is of the Power of GOD.

GOD's Power is always manifest according to the greatness of the work, and according to the weakness of the Means that he makes use of therein. The treasure of the Gospel is, says the Apostle, committed to earthen Vessels, to weak frail Men; to Men subject to like passions and infirmities with other Men; and what is the reason of it? That the excellency of the power may be of God, and not of us, 2 Cor. 4.7.

But thus much for the Means in general, and of the Wisdom of GOD in the plainness, and simplicity of them.

I now proceed to consider the Instituted Means of Grace themselves, and the Propriety and Suitableness of them, and so the Wisdom of GOD in appointing these very Means of Grace in particular. Now the Means of Grace that I shall take particular Notice of, are, the Written Word of GOD, the publick Ministry of it by his Ambassadors, Prayer, Singing of Psalms, Sabbaths and Sacraments.

1. The Written Word of GOD is an Instituted Means of Grace, in which there appears very much of the Wisdom of GOD.

From the beginning of the World even until Moses's time, there dont appear any Written Word; and the only way there was for conveying the knowledge of GOD and of Religion was by Oral Tradition: but when the Age of Man was shortned, and there was a quicker succession of Generations, [Page] Traditions grew so uncertain, that GOD saw it necessary, and did accordingly in his Wisdom and Goodness provide a standing Revelation for his Church that should be more fixed and certain, and upon which they might safely depend. For when he had made choice of the Children of Israel for his own peculiar People, he wrote to them the great things of his Law. As for a Summary of the moral Law which was to be a universal & perpetual Rule for the Church, GOD himself wrote it in Tables of Stone; and as for that Law that particularly concerned the Jewish Church, Moses was commanded to commit it to Writing, Exod 34.27, 28. And whether Writing was ever known among Men before or no, yet we have no certain account of any so ancient as those of Moses. But since that, GOD has in the several Ages of the Church till the Apostles Times, raised up one & another, who being under the Guidance & Inspiration of the holy Ghost, have Composed all those Books which make up the Scriptures of the old & new Testament, collected in our Bibles; and now this is called the Word of GOD, because it was given by Inspiration of God: holy Men of God spake as they were moved by the holy Ghost, 2 Pet. 1.21. And now this Word is a Method appointed and made use of by GOD, for the Regeneration & Conversion of Sinners, to turn them from darkness to light, and to bring them out of the Kingdom of Satan into the Kingdom of the Son of GOD. Thus we find it declared to be a Means of our Regeneration, Jam. 1.18. [Page] Of his own will begat be us with the word of truth. And the Apostle says with respect to the Corinthians, 1 Cor. 4.15. That he had begotten them thro' the Gospel; that is, the Gospel was the Means of their Regeneration & Conversion. And the Psalmist could say from his own Experience, That the W [...]rd had quickned, or given life to him, Psal. 119.50. And we are told in general by the Apostle, Rom. 10.17. That faith, or saving Grace, Comes by hearing, and hearing by the word of God. And now the Wisdom of GOD in appointing this Word of his as the Means, or Instrument of Conveying saving Grace, will appear, by considering how well it is suited and adapted to answer the End proposed. And now he that will but look into this perfect law of liberty, and search the Scriptures thorowly, will find they are every way accommodated to their design, and the fittest Instrument that can be, in the hand of the Spirit, to promote the Regeneration & Conversion of Sinners. There is nothing necessary to be known & understood by us but the Gospel sufficiently informs us of it. It gives us the clearest and fullest discoveries of GOD, of his Nature and Perfections, of his Works, and of his Will, that can be. It informs us of our Fall and Apostacy in our first Parents, and of the wretched Estate & Condition we were brought into thereby, and the way of Man's recovery by JESUS CHRIST. Moreover, it fully informs us of what is our duty, not only in general, but of our duty in all Cases, under all the various Stations & Relations, that we stand in to GOD, or to one another; for in his Word he hath shewed [Page] us what is good, and all that the Lord our GOD requires of us. But then the word of GOD is not only useful in enlightning our Minds, but it is as well adapted to perswade our Wills. It sets before us the evil Nature of Sin, and the fatal Consequences of it, & so affords the most powerful Arguments to repent of all our Sins, and to turn from them. Furthermore, It sets before us the fulness and sufficiency there is in Christ, and his readiness to receive us, and at the same time represents to us our wretched and undone condition without an Interest in him: which must needs be the most powerful arguments to encourage & excite us to go to him for Life, and to place all our dependence upon him. Moreover, do we need to be excited and perswaded unto our Duty, to love GOD, to fear Him and keep his Commandments? Surely there is nothing better projected to answer this design than the Gospel: for it affords the most Cogent, and moving Arguments herefor that can be imagined: for it not only sets forth the Greatness, the Glory, and the Majesty of the LORD, to raise an holy awe within us towards Him, but it sets forth his infinite love & goodness, especially to the Children of Men in such astonishing Instances, as must needs have a most powerful tendency to inflame our hearts in love unto him. And it sets forth the reasonableness of Religion, the excellency of the divine Commands, the obligations we are under to observe them, the danger of disobeying them, the infinite advantage, and the exceeding great Reward in keeping them; the strongest Motives [Page] to Obedience. Nay there are no Motives nothing to work upon our Understanding, our Will, our Affections, our Hopes, our Fears, but we may find them in the word of GOD. In short, it is profitable for Doctrine, for Reproof, far Correction, and for Instruction in Righteousness, that the Man of God may be perfect, thorowly furnished for all good works. And it is able to make us wise unto salvation, thro' faith in Jesus Christ. And now herein appears the Wisdom of GOD, that when he undertook to make a revelation of Himself, and of the way of Salvation, and happiness, he has done it so fully, as not to leave any one thing unrevealed, that is necessary for us to know, or that is capable of moving, and exciting us to our duty, and so to comply with the terms of life and happiness. The sufficiency of the Scriptures for the end proposed, sets forth the Wisdom of GOD therein▪

2. The publick Ministry of the Word is another Instituted Means of Grace, wherein much of the Wisdom of GOD appears.

GOD has not only written to us the great things of his Law, and Gospel, by which we may by a diligent searching of the Scriptures get acquainted with every thing necessary for us to know, with respect both to our faith & practice: but besides this, GOD has instituted the publick preaching of his Word. He has appointed publick solemn assemblies, and He has appointed an Order of Men, to preach the Word of GOD unto them. This was the business of the Apostles, and for which they were separated, by that Commission [Page] and Command to them by our Lord, Matth. 28.19▪ Go ye therefore, and teach all Nations, baptising them, &c. Or that, in Mark 16.15. Go ye into all the world and preach the Gospel to every Creature. And this is the office and business of the ordinary Ministers of the Gospel; accordingly this among other things is given in solemn Charge to them, Preach the word, be instant in season, and out of season. And now that this publick preaching of the Word by an order of Men set apart for that purpose, is a Means for the Conversion of Sinners, is abundantly evident from the effects of it. No less than three thousand were Converted by Peter's Sermon, after he had received the promise of the Father: and innumerable are the instances of those to whom the word preached has been quick and powerful for their Conversion, and Edification. Nay, the Apostle seems to make it absolutely necessary to our Conversion, or our arriving to a saving Faith. Rom. 10.14, 15, 17. — How shall they believe in him of whom they have not heard? And how shall they hear without a Preacher? And how shall they preach except they be sent? So then faith cometh by hearing, and hearing by the word of God. And now the Wisdom of GOD in this Institution will appear if we consider, either the publick preaching of the Word it self, and the particular usefulness of it, or the persons that are imployed in it.

1. Let us consider the publick preaching of the Word it self, and what a tendency it has to promote the designed End, viz. The Conversion of Sinners; and we shall see much of the Wisdom of GOD therein.

[Page]This is the way to have the Gospel spread, and the knowledge of it prevail among a People, beyond what it would do, if nothing but Reading of it was injoyned. Moreover, this is the way to keep up and promote the Credit of the Gospel, and of Christianity among a People. This is the way to induce persons to the profession of Religion, and to the external Practice of it at least. Furthermore, by the Preaching of the Word the Doctrines, and Duties of the Gospel are more fully opened, and explained, the truth and reasonableness of them cleared up, which must have a mighty tendency to strengthen our faith in the truth of Christianity, and to quicken and encourage us to the practice of it. And then finally, the Doctrines, & Duties of the Gospel being publickly preached, come with more solemnity, and with greater authority than any other way: and for this I may appeal to the Experience of Christians, whether the truths of the Gospel delivered in a serious and solemn manner from the Pulpit, dont usually come with more weight & authority, & affect you more than the same truths received any other way: and now the publick solemn preaching of the Word having a tendency thus to affect those that sit under the dispensation of it, shows the Wisdom of GOD in the Institution of it.

2. If we consider Who they are that are set apart for, and imployed in the Ministry of the Word, we shall see more of the Divine Wisdom.

And now considering the Difficulty and Importance of the work, one would ha [...] thought at first view, that none less than Angels world have [Page] been imployed in it, but GOD whose thoughts are not as our thoughts, nor his ways as our ways, has committed this grand affair to Men, to frail Men, to sinful Men, to Men under guilt and liable to the wrath of God as well as others, to Men of the like Corruptions and passions with other men. And now the Wisdom of GOD in committi [...]g the glorious Gospel to our trust will appear, by considering in the first place, That this is the way to have the truths of the Gospel delivered to us in a more easy, familiar, and less terrible manner than could be any other way. If GOD should speak immediately from Heaven, or send his Gospel to us by the Ministry of Angels, as he did the Law to the Children of Israel, we should all be ready to say, as they did to Moses, Speak thou with us, and we will hear, but let not God speak with us, lest we die, Exod. 20.19. GOD has therefore considered our frame, and has committed the Gospel-Ministry to some of our selves, to Men formed out of the clay, as we are, whose terror shall not make us afraid, but with whom we may converse with freedom, and altho' we are to sit under their Ministry with reverence, considering them as the Messengers of the LORD of Hosts, yet there is nothing to terrify or affrighten us.

Again, This treasure of the Gospel being committed to Earthen vessels, to weak frail Men, serves to set forth, and make the power of GOD more Conspicuous, when it proves Effectual for the Conversion of Sinners.

The Strength of GOD is made perfect in our weakness. And hence says the Apostle, 2 Cor. 4.7. [Page] We have this treasure in Earthen vessels, that the excellency of the power may be of God & not of us.

But then again, The Ministry of the Gospel being committed to Men that can preach more experimentally to others than could be by any other Creatures, this must needs be a great advantage to their Ministry, and so discover the Wisdom of GOD in appointing them.

Ministers being of the same frame and constitution, and under the same common circumstances with other Men; they feel the same workings of Corruption, and the same workings of the [...]pirit of GOD within them, they meet with the same snares, and are in all things tempted as other Men, have the same failings, infirmities and imperfections, and are to have the same work of Grace wrought upon them, and so are brought into a Converted, and saving State, after the same manner that other Men are. And now this must needs give great advantage to their Preaching, and wonderfully enable them to adapt and accommodate their discourses to the circumstances of their hearers. For if a Minister does, and every good Minister will, frame his discourses very much from his own Experience, he will be sure of suiting the Cases of many others; for Ministers and People have the same Corruptions, and meet with the same Temptations, and doubtless, do very often feel the very same workings of their Spirits within them. And upon this account, I think I may venture to say, That a good Experienced Christian endowed with the ordinary Ministerial [Page] gifts, is better qualified for a Preacher to sinful Men, than an Angel from Heaven: for altho' we must allow them to be Creatures of much greater Sagacity and wisdom than Men, yet they have never experienced the workings of a corrupt Nature wi [...]hin▪ they never knew what it was to endure the Divine Desertion, or to have the light of GOD's Countenance hid from them, they never knew what it is to be under Afflictions, and so never experienced the workings of their Spirits▪ under such Circumstances: and therefore cant be supposed to speak so feelingly and experimentally, if so intelligently, about those things as an Experienced Minister, who has felt all these things in his own Soul.

Once more, Ministers of the Gospel (if they are as they ought to be) have this advantage, to give a Specimen or Example if that Religion they recommend to others, in their own lives.

And now their Example is advantagious upon two accounts Namely, that it gives Credit to Religion, by assuring their Hearers that they believe what they teach them, and are under the Influence of those Doctrines and Precepts they recommend to them. And then Secondly, it shews them that the Religion taught them is practicable, because they see such as are under the same Corruption, and exposed to the same Temptations, in the practice of it. And this advantage we should lose if we had Preachers sent immediately from Heaven unto us. For an Angel from Heaven altho' he be perfectly pure and holy, yet his Example would not be so Influential on Mankind as one from among [Page] our selves. For if one of those pure & spotless Spirits should descend, and preach up a holy life, and urge it among other things from his own Example, the argument would not be so likely to affect us: We should be ready to think that the holiness he recommends may do for the Angelick order, for those that have no principles of Corruption, and are perfected in holiness; but we should see so much Sin & Corruption in our selves, as that we should be discouraged from attempting the Imitation of such pure & holy ones.

But then, as the Wisdom of GOD appears in appointing Men, and not any other Creature, to Preach the Word, so does it also appear in appointing, and fixing upon a certain order of Men for that purpose, whom he raises up and qualifies for it. Are all Prophets? Are all Apostles? are all Teachers? No, for all are not called, to it, nor qualified for it. And none may take this Office upon them but they that are called of GOD unto it. And now the Wisdom of GOD in this is very manifest: for it is very necessary that those who undertake to teach the great Doctrines, and Duties of the Gospel, should give themselves wholly to the Study of them. So every Man could not attend upon it, because there are other affairs that must of necessity be carried on. And therefore GOD in his Wise & sovereign Providence so over-rules the hearts, and dispositions of Men, as to incline some to one Calling, and some to another, for the good order, and comfortable carrying on of the affairs of the World. And some he inclines and disposes to be Studying, & thereby accomplishing themselves, [Page] and then puts them into the Ministry: And having ordained that they who Preach the Gospel should live of the Gospel; and that they who are taught in the Word should Communicate to him that teacheth in all good things: He has hereby made provision for the Ministers of the Gospel, that they should give themselves wholly to the Study, & Ministry of the Word. And surely in this way GOD has wisely contrived for the good of his Church. For in this way provision is made for the Churches of Christ to be furnished with burning and shining lights, with faithful Pastors, able Ministers of the New Testament, that shall feed the People with knowledge, and understanding. Whereas if this sacred Office was in Common, and every Man might upon every occasion as he plea [...]ed, undertake to be a Preacher of the Gosp [...]l, we may conclude the knowledge of the Scriptures, especially of the weighty, sublime, and difficult parts of it would not be upheld among a People, but they would be in the utmost hazard of being seduced into some fatal Errors and Mistakes or other: for if all undertook to be guides, we may conclude there would be but blind guides. And our Saviour has told us, what would be the sad Effect of that: Namely, That if the blind lead the blind, they both fall into the ditch, Mat. 15.14.

And thus much for the Wisdom of GOD in Instituting a publick Ministry of the Word in order to the Conversion of Sinners. I may not proceed at present to consider the other Instituted Means of Grace, but shall Conclude with a word or two by way of APPLICATION.

[Page]1. What an infinite Priviledge do they Enjoy, who Enjoy the Gospel!

Is the Word of GOD an Instituted Means of Grace? Is the design of it to Convert Men, and bring them out of a State of Nature into a State of Grace? And is it so well adapted to its design, and so sufficient every way as an Instrument to answer the End proposed, surely then it is the greatest outward priviledge we can enjoy. They that are without the word, are perishing for lack of Vision; whereas they that Enjoy the Gospel, Enjoy that which is able to make them wise unto Salvation. Is it so well accommodated to inlighten our Minds in the knowledge of Christ, and of his will; is it so effectual an Instrument to perswade our wills, to work upon our hopes, and fears, and upon every faculty within us? Surely then such are lifted up even unto Heaven in priviledges, that Enjoy the Gospel; and of such a People it may be said, What could God do more, on outward accounts, than he has done unto them? And now since we are so highly favoured of the Lord, how should our hearts be inlarged in thankfulness towards him? how should we adore the sovereign distinctions of divine Grace, that when he has hid his Gospel from the greatest part of the World, he has revealed it unto us, only because it has seemed good in his sight. And now let us see to it that we walk worthy of this infinite Priviledge, by living as this Grace of GOD which has appeared unto us teaches us, even to deny ungodliness, and worldly lusts, and to live soberly, righteously, and godly in the present World.

[Page]2. Is the written Word appointed by GOD as a Means of Grace? Let us then diligently Read the holy Scriptures, and teach them to our Children. Christ bid his Disciples, search the Scriptures, Joh. 5.39. The Bereans are commended for searching the Scriptures daily, Act. 17.11. Timothy is commended, in that from a Child he had known the holy Scriptures, which are able to make Men wise unto Salvation thro' faith which is in Christ Jesus, 2 Tim 3.15. Let us then give attendence to Reading: so shall we be in the way of the Blessing pronounced on the Man, whose delight is in the law of the Lord, and who meditates therein day and night. Psal. 1.3. He shall be like a Tree planted by the rivers of water, that bringeth forth his fruit in his season. His leaf also shall not wither, and whatsoever he doth shall prosper. And let us instruct our Children in the word of GOD. Deut. 6.6, 7. And these words which I command thee this day, shall be in thine heart. And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest, down, and when thou risest up.

3. Is the Publick Ministry of the Word Instituted by GOD as a Means of Conversion and Edification? Hence, we may learn several things. As,

1. That People ought diligently to Attend upon the Publick Preaching of the Word.

For if GOD has Ordained and Commanded the Word to be Preached, it necessarily implies the duty of People to Attend upon the Preaching [Page] of it: It is therefore the Indispensable Duty of all who have the Opportunity for it to hear the Word, and to take heed how they hear. We may not neglect the Publick Worship of GOD's House for any frivolous or trifling Excuse, but should rejoyce at the revolution of such blessed seasons, wherein we may hear the Word of Life, and have the glad tidings of Salvation sounding in our ears. It is the benefit of the Hearers especially, that is proposed in the Preaching of the Word, it is their Conversion & Edification that is aimed at therein. It is making use of the Means GOD has appointed, and a putting our selves in the way of GOD's Grace. To sit under the dispensation of the Word, this is the way to receive a blessing from the Lord, even righteousness from the GOD of our Salvation. Blessed is the Man that heareth me, watching daily at my gates, waiting at the Posts of my doors, says Wisdom, Prov. 8.34.

2. They ought to take Effectual Care for the Support of the Gospel-Ministry among them.

For if some particular persons art to be set apart for this sacred, and important Office, and to devote themselves entirely to the Ministry of the Word, surely they ought to be Supported and Provided for, because it is not supposed that they should divert to secular Affairs to provide for themselves and for their families. And therefore since GOD has not only appointed such an order of Men, but has also ordained, that they who Preach the Gospel should live of the Gospel. Surely those that live under their Ministry, should take care that this Ordinance of the Gospel should be complyed with. [Page] For as the Apostle argues upon it, 1 Cor. 9.11. If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?

3. The Candidates for the Ministry should give diligence to be prepared for so high, & holy a Calling.

The business you are designed for, is of the greatest Importance of any in the World. It is a Calling Instituted by Christ, to open Mens eyes, to turn them from darkness to light, and from the power of Satan unto GOD. Surely then the highest Attainments in Knowledge and Grace, are requisite to accomplish you for such an important Service. And now what does this suggest unto you as your duty, but that you apply your selves unto your Studies with the utmost diligence, especially to the Study of the holy Scriptures, which you are to open and explain to others? You are to be the Priests of the Lord, whose lips are to preserve Knowledge: And the People are to seek the Law and Gospel at your Mouths; surely then you ought to give utmost diligence to get well acquainted with the great Doctrines and Duties of Christianity, and to be mighty in the Scriptures. But then, as I observed, it is highly requisite, and renders the Preaching of the Gospel very advantagious, to have the Preachers of it speak Experimentally, feeling the workings of Sin & Corruption, and then the workings of Grace in their own Souls, and shew that they feel the weight & force of those Truths they offer to others, and then recommend the [...]ame by a Life and Conversation agreable thereunto. And now this suggests to you how much you ought to endeavour not only after [Page] a Speculative, but a Saving, Experimental acquaintance with Divine Things. Surely you should pray and strive with all your might, that the work of Grace may be wrought in your own Souls, which you are Instrumentally to work in the Souls of others. This it the way to have the glorious design of this blessed Institution of the Gospel Ministry answered by you. This is the way for you to come in the fulness of the Blessing of the Gospel of Christ unto the People that GOD shall send to you, and to have the pleasure of the LORD prospering in your hands.

4. This might be Improved by Ministers of the Gospel, to Encourage them in, and prompt them to the faithful discharge of their Office.

For considering the Gospel Ministry is of Divine Institution, when any are called of GOD to that Office, they may depend upon his presence and blessing to accompany his own Ordinance; nay, it is no more than Christ has assured them of, when he told his Apostles, That he would be with them always to the End of the World, Mat. 28.20. But then the consideration, that the design of their Office and Ministry is to Convert Sinners, and Edify Saints, should put them upon doing their u [...]most, that the End of their Office may be answered. Here I might say, that Ministers ought to undertake the Ministry of the Word not for any carnal, worldly sinister designs, but to answer the End of their Institution, which is the Conversion of Sinners, and having engaged in this Service, they should give themselves wholly to it; they must be diligent in their Studies, earnest and [Page] frequent in their Prayers; they must in Preaching the Word give to every one their portion in due season; they must teach, exhort, and rebuke with all long-suffering, and doctrine, and especially must they be Examples to their Flocks in Word, in Conversation, in Charity, in Spirit, in Faith, in Purity. And this is the way and the only way for them to Convert Sinners from the Error of their ways, and so to answer the End of their Ministry, and thereby make the Wisdom as well as the Goodness of GOD appear Conspicuous in instituting such an Office, and such an Order of Men among us.

But to conclude at present,

Let us look upon our selves to be advantaged above the greatest part of the World much every way, but chiefly for that unto us are committed the Oracles of GOD. And now as we would adore the Wisdom of GOD in writing the great things of his Law and Gospel unto us, and in sending forth his Embassadors to Preach the everlasting Gospel, and shew Men the way to Salvation; so let us adore the sovereign Goodness & Grace of GOD to us, that the lines are fallen to us in so pleasant a place, and that he has given us so goodly an heritage; that he has given us his Word to be a lamp to our feet, and as a light unto our paths, and his Ministers to guide our feet in the way of peace; verily he hath not dealt so with many other Nations: for as for his Statutes, and his Judgments they have not known them. And now since we Enjoy such precious Means of Grace, let us consider what is expected from us, & what will become [Page] of us, if we should neglect to improve the price that is put into our hands to get Wisdom and Grace. Let us consider that our being lifted up to Heaven with Privileges, will be only the means of aggravating our Guilt, and so of sinking us the deeper into the bottomless Pit, if we don't Improve them aright. Let us take the Apostle's Advice & consider the Argument with which he inforces it, Heb. 2. beg. Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip: for if the word spoken by Angels was stedfast, and every transgression & disobedience received a just recompence of reward, How shall we escape if we neglect so great Salvation, which at the first began to be spoken by the Lord, and was Confirmed to us by those that heard him!

Let us then take heed lest we receive the Grace of GOD in vain; but let us do our utmost that the Word and the Ministry of it which we have set under all our Days, may answer the Ends of their Institution upon us, and if once we come to be Converted and brought into a State of Grace by the Word and the Preaching of it, then we shall rise in our Esteem of it and of those that dispense it unto us. The Language of a Soul Converted by the Word of GOD will be like that in Psal. 19.7.10. The Law of the Lord is perfect, Converting the Soul: the testimony of the Lord is sure, making wise the simple: more to be desired are they than Gold, yea than much fine Gold, sweeter also than honey, and the honeycomb. And as the Converted Soul, the Soul that [Page] has felt the Power of the Word will thus prize it; so will such highly prize and value those who in Christ's Name dispense it unto them; who should esteem them very highly in Love for their Works sake, especially such as have been any way Instrumental to our Conversion or Edification; and we shall be ready to break forth in the words of the Prophet▪ Isa. 52.7. How beautiful upon the Mountains are the feet of him that bringeth good tidings, that publisheth peace, that bringeth good tidings of good, that publisheth Salvation, that saith unto Zion, Thy God reigneth!

Sermon, XIV.

I Am upon the Consideration of the External M [...]s of our Regeneration & Conversion, and so the Wisdom of GOD in appointing such Means in particular to be attended by us in order to our obtaining the Regenerating Grace of GOD. And here I have already Instanced in the written Word of GOD, and the [...]ublick Ministry of it, as Instituted Means of Grace, wherein much of the Wisdom of GOD appears, as they are Means so well adapted to answer the End, and to bring such as duly attend upon them into a State of Grace. For the Wisdom of GOD appears as much in appointing proper Means to answer the End proposed, as in proposing proper Ends. I now proceed to consider some other Instituted Means of Grace, the suitableness and [Page] sufficiency of them to answer the Ends proposed, and so the Wisdom of GOD in them.

So then,

3. PRAYER is an Instituted Means of Grace, wherein we may see the Wisdom of GOD.

As for Prayer I can't pretend to describe it better than I have it done to my hands, in that Excellent Catechism we have in common Use among us. Namely,

That ‘It is an Offering up of our Desires to GOD for things agreable to his Will in the Name of CHRIST, with Confession of our Sins, and thankful Acknowledgment of his Mercies.’

And now that Prayer is Instituted & appointed by GOD, appears from the whole current of Scripture, where this is considered as an Act of religious Worship due to GOD, and what he expects & requires at our hands, and is angry with those that restrain Prayer before him; yea and threatens to pour out his Fury upon them that Call not upon his Name; and where he also declares himself delighted with, and glorified by the Prayers and Praises of the Upright. But then besides such plain Intimations of the Duty of Prayer, we find it expresly required and demanded of us, Eph. 6.18. Praying always with all Prayer, and Supplication in the Spirit. 1 Thes. 5.17. Pray without Ceasing. 1 Tim. 2.8. I will that Men Pray every where, lifting up holy hands without wrath & doubting. And now that this Duty of Prayer is an Instituted Means of Grace, or that in the way of this Duty we are [Page] to obtain the regenerating and saving Grace of GOD, is evident from the encouraging Promises to such as attend this Duty in a right manner. For thus says our Saviour, Matth 7.7, 8. Ask and it shall be given you: Seek and ye shall find: Knock and it shall be opened unto you: For every one that asketh receiveth; and he that seeketh findeth, and to him that knocketh it shall be opened. So Joh. 16.23. Verily, Verily I say unto you, whatsoever ye shall ask the Father in my name, he will give it you. But then the holy Spirit in a particular manner, (by which alone regenerating and sanctifying Grace is wrought in the Soul,) is to be obtained in the way of Prayer, Luk. 11.13. If ye then being evil, know how to give good Gifts unto your Children, how much more shall your heavenly Father give the holy Spirit to them that ask him. Accordingly the Apostle Encourages us to Come boldly to the Throne of Grace, that we may obtain Mercy, and find Grace to help in time of need, Heb. 4.16. And now Prayer is so necessary to our receiving, that there is no obtaining without it. Ye have not, because ye ask not, James 5.2.

And now GOD's obliging us to give our selves unto Prayer, in order to our obtaining the regeneting Grace of GOD and to have it carried on in Sanctification, is an Instance of Wisdom, because nothing is more proper in general than that Divine Grace should be sought for in order to its being obtained. For,

1. THIS is the way to have the Fountain of all Grace suitably honoured, and acknowledged by us.

[Page]By our applying our selves to GOD in a way of Prayer for renewing & sanctifying Grace, we profess and acknowledge him to be not only the Father of all Mercies; but the GOD of all Grace: and the Lord Jesus Christ is acknowledged as the meritorious Cause of all. Our going to GOD in a way of Prayer for his Grace, plainly implies our belief that he has it to bestow, and our Coming in the Name of Christ, is a practical Acknowlegment that he has purchased this Grace for us, and that it is only thro' him that it may be obtained. And accordingly if we obtain the Grace of GOD upon our seeking to him for it in a way of Prayer, we shall be the more naturally led to give him the Glory of it. When Converting Grace or sanctifying Grace comes as the Answer of our Prayers, we shall plainly see, and so shall readily acknowledge, that it is not of our selves, but the gift of GOD. And now since all Grace is derived from GOD thro' Christ, there is all the reason in the world that he should have the glory of it, and therefore it is wisely & prudently Contrived when he insists upon being sought unto, and inquired of to do it for us.

2. By Prayer we Express a Sense of our being destitute of the Grace of GOD, and our desires of it, which is very proper and suitable in order to our receiving the Divine Grace.

It is very proper and necessary that every one in order to his obtaining the special and saving Grace of GOD, should be sensible that by Nature he is entirely destitute of it, that in [Page]him naturally, that is in his Flesh, there dwells no good thing: and it is highly proper we should be sensible of the Worth & Excellency of Divine Grace, of the absolute Need we stand in of it, and that we express our desires of it, because by this means upon our obtaining the Grace of GOD, we shall be led not only to acknowledge GOD as the Author of all Grace, but shall acknowledge his bestowing it upon us with Thankfulness, we shall look upon it as an Infinite Kindness, and so shall have our Hearts inlarged in Love and Gratitude unto GOD the Giver thereof.

3. Prayer is a Means of Grace very proper and suitable, as it serves to dispose and prepare our Hearts to receive the Divine Grace, and to put the same into Exercise.

Prayer has a tendency to open the Heart, to soften it, and thereby fit it to receive the Impressions of divine Grace: the making it our constant Practice to seek to GOD for his Grace to Renew & Sanctify us, leads us to think of the Excellency and the Necessity of it, and this will have a tendency to excite our Desires after it: and those Desires if we should not suppose them to be Grace, yet they open and prepare the Heart to receive it, and will put us upon using our Endeavours, in a diligent and careful Attendance upon the Means of Grace in order to our obtaining it, until at length we find & feel the Grace of GOD working within us. This we may doubtless have Experienced, that by Exercising our selves in the Duty of [Page] Prayer holy & gracious Desires have been excited within us, which have grown to holy Purposes and Resolutions, till indeed the Habits of Grace have been rooted in our Souls. He that Prays with that earnestness & fervency that he ought, will find that the very Praying for any Grace in particular, is very helpful to the Exercise of it. Thus for Instance does a Man Pray that he may Love GOD, he will find that his very Praying for this, and the Arguments that occur to his own Mind, and which he pleads with GOD for it, will help very much to put him in the Exercise of Love unto him. The very Praying that he may Love the Lord his GOD with all his Heart, will very much help to inlarge his Heart in Love unto him, he will find his Affections stirred, and inflamed by the very Petition. And thus we shall find it with respect to any particular Grace we Pray for, or any particular Sin & Lust that we Pray against. And the same may be said with respect to the other Parts of Prayer. Such as Confession of Sins, which serves to bring our Sins to our Remembrance, and so to prepare and dispose our Hearts to Repentance for them, and watchfulness against them. So again the Calling to Mind GOD's Mercies, helps to enlarge our Hearts in Love & thankfulness to him. And then lastly, our Intercessions for others, helps to excite our Charity towards them we Pray for. So that Prayer, if it be duly & carefully attended, has a natural tendency, aptitude and fitness to convey [Page] saving Grace into the Soul, or to put it into Exercise, which shews something of the Wisdom of GOD in obliging us to give our selves unto Prayer in order to our obtaining the regenerating Grace of GOD, and to continue therein in order to our growth in Grace, and our advancement to further degrees of Holiness.

4. SINGING of Psalms, Hymns & spiritual Songs is an Instituted Means of Grace, very proper and suitable for the End, and so discovers the Wisdom of GOD therein.

Under the Law, not only Vocal, but Instrumental Musick was directed to in the Worship of GOD. And hence we find the devout Psalmist in the height of his Devotion frequently Calling, as in the 150th Psalm, upon the Trumpet, the Psaltery, the H [...]rp, the Timbrel, the Organs, and all Instruments of Musick to praise the Lord And altho' under the Evangelical Dispensation which is much more Spiritual, and has much less of Pomp & Ceremony in it, than the Legal Dispensation; there is no Direction for Instruments of Musick to be used in the Worship of GOD; yet there is express Direction for Vocal Musick, that is for tuning our Voices in Songs of Praise to GOD. Thus we find in the New Testament express Precepts and Counsels for Singing Psalms to GOD, and particular Directions how, and when it is to be performed by us. Thus, Eph. 5.19. Speaking to your selves in Psalms, Hymns, and spiritual Songs, Singing & making Melody in your Hearts to the Lord. So, Col. 3.16. almost the same [Page] words. And the Apostle directs us as to the manner of it, when he tells us what his own Resolution was, namely, that he would Sing with the Spirit, and with the Understanding, 1 Cor. 14.15. Furthermore, We have some general Direction as to Times & Seasons for this Duty in James 5.13. Is any afflicted, let him Pray: Is any merry, let him sing Psalms. By all which it appears that Singing of Psalms and spiritual Songs is a part of Divine Worship under the Gospel as well as under the Law, and to be attended by all that profess the Name of Christ, and that as a Means of Grace, an Ordinance in which GOD does sometimes convey his Grace unto the Soul And now the Propriety & Suitableness of it, and so the Wisdom of GOD in appointing it, will appear, if we consider in general the Constitution of our Natures, how closely our sensitive & intellectual Powers are connected together, and how much they depend upon, and are influenced by each other, in their Motions and Operations.

We must consider our selves compounded of Body as well as Spirit, and as having bodily and sensitive Organs, as well as rational and intellective Faculties: and these sensitive & rational Powers are so blended together in our present Constitution, that they very much affect each other, and depend upon each other in their several Affections & Operations. And now, As Singing or making a melodious Voice does greatly affect and please our Senses, particularly our Hearing, so it serves as we find [Page] by experience to raise & exhilerate our Spirits, and to put the whole Man into a more lively & chearful Frame And th [...]n considering that the Matter & Subject to be sung with such a melodious Voice are holy Psalms and spiritual Songs, it serves to turn that Chearfulness of Spirit into a religious channel, and to excite an holy Joy and devout Affections: our Singing spiritual Songs so sublimates and spiritualizes our Affections, as that our Joy is in the Lord, and our rejoicing in the GOD of our Salvation. [...]d now many of you can doubtless testify to the Truth of this from your own Experience, that the tuning the Voice in harmonious Musick serves wonderfully to stir up your Affections: and if they have been holy Songs that have been sung, they have stirred up holy & devout Affections much beyond what the bare Reading of them would have done. How much does a Psalm sung in harmonious Consor▪ affect us beyond what the bare Reading of it would have done? And now if Singing of Psalms be such a means of stirring up holy and devout Affections we must acknowledge it a wise & prudent thing in GOD to Institute it as a Means to help forward our Conversion and Edification. For the stirring up of our Affections in a holy & spiritual manner is a great preparative for our Conversion; and when we are Converted, to carry on the work of Grace within us: for when the Affections are once stirred up and engaged, they serve very powerfully to inlighten the Mind, to perswade the Will, [Page] to remove discouragements, and to strengthen every pious & good Resolution of the Soul.

5. The SABBATH, or the setting apart one Day in seven from worldly Business, for the immeate Worship & Service of GOD, is an Instituted Means of Grace, wherein much of the Wisdom of GOD appears.

This GOD ordained from the beginning, that one Day in seven should be separated and devoted to his immediate Service. GOD finished his Work of Creation in Six Days, and he rested the seventh Day, and GOD blessed it, and sanctifyed it for himself. Gen. 2.3. And God blessed the seventh Day, and sanctified it, because that he had rested from all his work which he had created and made So early as this was the Institution of the Sabbath; and GOD renewed the Institution of it, when he made it one of those Ten Words or Commandments which he delivered in such an awful & glorious manner upon Mount Sinai, Exod. 20.8. Remember the Sabbath Day to keep it holy: Six Days shalt thou labour, and do all thy work; but the seventh Day is the Sabbath of the Lord thy God, in it thou shalt do no manner of Work, &c. And as this Command is founded upon a particular Reason, viz. GOD's working Six Days in the Creation of the World, and then Resting the Seventh Day and Blessing it; so this is a reason that holds for one as well as for another; for Christians as well as Jews: and upon that account we are all as much obliged to keep a Sabbath as they; that is, one Day in seven: if not the [Page] particular Day; for so far it is a moral Precept founded on reasons perpetually & universally obliging. But then as to the particular Day of the seven, That is but a positive Institution; and for particular Reasons may be changed. Accordingly ever since the Resurrection of Christ from the dead, which was on the First Day of the Week, that Day is fixed upon for the Christian Sabbath, as the seventh Day of the Week was for the Jewish Sabbath. And this is a Day wherein we are to separate our selves from the World, the Cares and the Business of it, except what is of Necessity & Mercy; and Imploy the h [...]ly Time in publick and private Duties of Religion. And now GOD's appointing one Day in seven to be separated from the World to the Duties of Religion, is a Means of Grace wherein much of the Wisdom of GOD appears, because it has such a happy tendency to promote the work of Conversion and Sanctification within us. For he that considers any thing will be sensible that it is absolutely necessary for us in order to our Conversion, and the progress of Grace in Sanctification, that our Minds should at some particular Times be taken off from the World, the Business & Cares of it, and fixed upon the things that are Divine, that are heavenly and of a spiritual Nature. We must have time to think not only of providing for our Bodies; but also to think how to secure the Salvation of our Souls. And we all know too well by Experience that when we are engaged in worldly Business, we can't [Page] attend the Business of Religion and of our Souls to any purpose: We find that when our Hands are engaged in worldly Business, our Heads and our Hearts will be very much taken up about the same, insomuch that whatever thoughts of GOD or of Religion arise in our Minds at such a Time, they are very distracted, broken & interrupted, seldom or never ripen so as to produce any good Purposes, much less to produce any good Practices. So that we our selves, if we were resolved upon working out the Salvation of our Souls, should think it highly necessary to set some time apart from our secular Affairs to attend that Business. And because we should find our selves very apt, from the hurries of worldly Business, to postpone, and put off the time with the hopes of being more at leisure, and having a more convenient Opportunity for it; and when that time we allotted upon comes, shall find something else to interrupt & hinder us: I say we should find our selves so apt to defer & put off the Business of Religion, that our own Reason would tell us, that if ever we intended to pursue the Work of Conversion & Salvation to any purpose, we must not leave the Times for the Exercises of Religion variable, and at uncertainties; but must six upon some certain, stated Times, wherein to attend that Business, and not suffer our selves (unless upon some extraordinary Occasions) to be diverted or hindred from it. Our own reason upon a little Experience of our selves would suggest this to be very necessary Accordingly this is a Case that GOD has wisely considered, and has stated [Page] and fixed some certain Times for his more immediate Service, & attendance upon religious Duties. He has not left it variable & uncertain, for every one to appoint a time for themselves as it would suit their particular Occasions; some one Day, and some another; but he has fixed a certain Time, a particular Day for all to Imploy in spiritual Exercises, which every one knowing may order their Affairs accordingly. And as there was Wisdom in having the Time fixed and stated, so the proportion of time set apart for religious Exercises is a further Instance of Divine Prudence; namely, A Seventh part of Time. GOD in appointing but one Day in Seven, has graciously accommodated himself to the present Circumstances of Men: for the Sabbaths are not so frequent, nor do they take up so much of our Time, but that every Man may easily spare such a proportion from his Secular Occasions to attend the Service of GOD, and of his Soul; and it leaves Men utrerly inexcusable, that look upon the Sabbath as a burden, and neglect to sanctify it as they ought, by resting from all worldly Imployments & Recreations. For when GOD who is the Lord of our Time, and has a right to us, and to all our Service, allows six Days for our own Imployment, it must needs be very base & ungrateful to deny him the religious Services of the Seventh. But then on the other hand it was Wisdom in GOD not to set the Sabbaths at a greater distance from each other. For he knew what Carnal and Earthly Hearts we have within us, and how apt we are while imployed in [Page] worldly Business to have our Affections ingrossed thereby, and that if the Revolutions of the Sabbath were more seldom, wherein we were to be called off from worldly Business & worldly Cares, we should quickly sink into such a worldly Frame of Spirit, that we should not without the utmost difficulty be recovered out of it. We all find by Experience that while we are pursuing our worldly Business, the World and the things of it steal our Affections, and we grow so cold, careless and unconcern'd about Religion and the grand Affairs of our Souls, that we need to be taken off from our worldly Business, at least once a Week to engage in religious Exercises in a set & solemn manner, to prevent our Souls cleaving unto the dust, and to elevate and raise them up to the Contemplation of, and delight in things more noble and truly Excellent.

Furthermore, The Sabbaths ought to be so near together as that with proper and suitable Care the Word we Read or Hear, and the Ordinances we attend, may in some good measure be retained by us for our use until the return of another, which we could not suppose if there was a much greater distance between them. In short, A Sabbath seems to be absolutely necessary for the begetting, supporting & advancing Religion among a People; it seems as if not only the Life & Power, but the very form & shew of Religion would utterly fail, if the Keeping of a Sabbath Day should be laid aside: and therefore it must needs be an Instance of Wisdom, as well as Goodness in GOD to appoint a Sabbath, and at such distance as [Page] that every Man may easily spare the time from his outward Affairs to attend upon them, and yet so near together, as that the good Impressions that are made upon our Mind on one, may with Care remain till the return of another.

I might go on, and show the Wisdom of GOD in Instituting solemn Assemblies for publick Worship, together with the Sacraments of the New Testament, from the suitableness of them to answer their Intention: But I must leave the Consideration of them at present, because I think what has been already said ought not to pass without some particular

APPLICATION.

So then in the first place,

1. What we have heard concerning the Duty of Prayer, and of it's being a Means of Grace, teaches us, That if ever we would obtain the Converting and Saving Grace of GOD, we must give our selves unto Prayer.

Since GOD has appointed it as a Means by which he will convey his Grace & Spirit to us, there is all the reason in the world that it should be attended by us. Since Converting Grace is to be obtained in the way of Prayer, and it can't be expected without it, surely we should Pray without Ceasing, and should Pray always with all Prayer, even with all Kinds of Prayer, viz. Publick, and Private or Family, and Secret or Closet Prayer.

1. We should attend upon Publick Prayer.

Prayer is a part of that publick Worship that is to be paid to GOD in his House; hence his [Page] House is called an House of Prayer, Isa. 56.7. We must therefore go into GOD's Tabernacle and worship at his Footstool: we must joyn the Assemblies of GOD's People, in offering up our united Prayers & Supplications to the GOD of all Grace, for the bestowing his Grace & Spirit upon us.

2. We must attend Family-Prayer.

We must see to it that our Families be such as Call upon the Name of the Lord: Our Houses must be Houses of Prayer: Our Families little Assemblies for Divine Worship; with whom we are to Implore the divine Grace & Spirit to be afforded to us, and to our Children & Servants, that we and they may be renewed by divine Grace, and so made the Children and Servants of GOD by Regeneration.

3. But then besides this, There is Closet or Secret Prayer to be attended by us.

When we pray we must enter into our Closet, and when we have shut the Door, must pray to our Father that is in Secret, and our Father that sets in Secret shall reward us openly; as our Saviour himself assures us, Matth. 6.6.

And now, If we would obtain Mercy & find Grace to help in time of need; we must be frequent in our Addresses to the Throne of Grace: No Day should pass without our fervent Supplications to Heaven both in the Morning and the Evening of it. Nay the Practice of the devout Psalmist is very commendable, and should be Imitated by those whose Business will allow of it: who says, Psal. 55.17. Evening & Morning, [Page]and at Noon will I Pray & Cry aloud, and he shall hear my Voice. So is that of the Prophet Daniel, who notwithstanding the Decree that was made against it, and the Danger he knew he run by it, of being Cast into the Den of Lions, yet Kneeled three times a Day and prayed & gave Thanks, as he did aforetime, Dan. 6.10, 11. Nay in short, We ought always to be in a praying Frame, and ought much more frequently than this to be offering up our pious Ejaculations to GOD, even upon every Occasion, besides the more stated Times of solemn Prayer.

And now to move & perswade to the Practice of this Duty of Prayer, meerly from the Consideration, that it is a Means of Converting saving Grace unto us, let us consider two or three things.

1. The Excellency and the Necessity of Converting Grace.

It is the one thing needful, and comprehends all other Blessings. This is the Restoration of the Divine Image, and what renders us the Objects of GOD's Delight & Complacence, and fits us for the sweetest and most intimate Communion with him, and for the full & everlasting Enjoyment of him. Now surely this is worth our seeking & asking for. This is the Wisdom, the Merchandize of which is better than the Merchandize of Silver, and the gain thereof than fine Gold. She is more precious than Rubies, and all the things we can desire are not to be compared with her: She is a Tree of Life to them that lay hold upon her, and happy is every one that retaineth her. Surely then we ought to Cry after this [Page] Wisdom, and lift up our voice for Understanding: we should seek for her as for Silver, and search for her as for hid Treasure. For it is infinitely Worth our taking such Pains to obtain.

2. Consider How reasonable a thing it is that we should apply our selves to GOD in a way of Prayer for his Grace.

We could not desire nor expect to obtain this Grace upon more easy terms than asking for it. There are none of us can think it reasonable or proper that GOD should bestow his Grace upon us without a suitable Acknowledgment of him by humble Addresses & Applications to him. There is nothing more just & reasonable than that GOD should be sought unto and Inquired of to do it for us.

3. Consider How Inexcusable we shall be, if we remain in our Unconverted State, thro' our Neglect of Prayer to GOD for his Grace to Change us.

It is to be feared this is the Case of many, that they remain in a graceless, unconverted State, because they have not sought to GOD by Prayer for his Grace: They wickedly & wilfully restrain Prayer before GOD, they will rather go without the Grace of GOD than ask him for it. Or if they are not so stubborn & wilful as to refuse to pray, yet thro' a sinful Carelesness & Inconsiderateness they neglect it one time after another. Or if they should sometimes attend the outward part of the Duty yet it is only for Fashions sake, and to save their Credit & Reputation among Men; or to quiet & still their own Consciences, [Page] without any proper desires of the Grace of GOD: For tho' they worship him with their Mou [...]hs & honour him with their Lips, their Hearts are far from him. And now as such Men shall not receive any thing from the Lord, but will remain in their graceless State: so they will be utterly Inexcusable, they will have no sufficient Plea for their remaining in a State of Nature and going on in a sinful Course. It wont be enough for them to say they could not Conv [...]rt or Change their own Hearts; because if they would have sought to GOD aright for his Grace, they might have obtained it; for our Saviour has assured us, That our heavenly Father will give the holy Spirit to them that ask him, Luk 11.13.

2. What we have heard of singing Psalms and Spiritual Songs, as an Instituted Means of Grace, aff [...]rds Matter of Reproof to such who Undervalue & Neglect this Duty.

It is a common Thing for some Christians to Entertain very slighty Tho'ts of this part of Religious Exercise: they are ready to look upon it as a thing Indifferent, and so look upon themselves to be at their liberty whether to neglect or observe it; and because they have not a melodious Voice or musical Ear, they excuse themselves entirely from this part of divine Worship. And when the Congregation are united in Singing the Songs of Zion, they are not only silent as if they were wholly unconcerned with it; but it seems to be lost time to them, rather than any profitable part of religious Worship: for they don't find their Hearts at all moved or affected [Page] with it. But now since it is a Means of Grace that GOD has Instituted, we may Conclude that he will make it useful & helpful to us in our Conversion & for our Fo [...]ification. And therefore such are greatly to blame & justly to be reproved, that don't make what Improvement they can of this, as well as of the other Means of Grace. Such are to blame who don't Endeavour after so much Skill in Singing at least as to be able to joyn with the Assembly in carrying on this heavenly Exercise: And if there should be any that can't attain to this, yet they are very Criminal if they don't give diligent Attendance to what is Sung, and if they don't Endeavour as much as possible to have their [...]ffections & Devotion stirred up her by. And it is not to be doubted but that if Christians made more Conscience of attending upon, or joyning in this Duty, and were more concerned to have the good designs of this Ordinance answered, it would prove much more beneficial to Christians with respect to their advance in Grace & spiritual Comfort & holy Joy, than many of them are sensible of at present.

3. What we have heard concerning the Sabbath's being a Means of Grace, gives us all matter of Thankfulness that we have the free and peaceable Enjoyment of GOD's Sabbaths, and intimates to us how careful we should be to Improve them.

It is certainly an unspeakable Privilege to have one Day in seven set apart for the Service of GOD, for us to retire from the World, the Business & Cares of it, and to have Time [Page] and Opportunity to employ our Minds upon divine & heavenly Subjects, and to have both Soul and Body engaged in spiritual & heavenly Exercises, such as praying to him, and praising of him, hearing & reading his Word, and attending upon him in all his holy Institutions. Now we should be Thankful that GOD has revealed his Mind to us in this matter, and has appointed a certain Day for us to serve him in. And it is as evident also that we should with the utmost Care & Diligence be employing our selves upon this Day in the Business for which it is separated and set apart. The Sabbath of the Lord must be our delight, as well as the holy of the Lord and honourable; and we must honour GOD upon his Day, by not doing our own ways, nor finding our own pleasures, nor speaking our own words. Let us see to it that we comply with the holy & gracious designs of GOD in appointing a Sabbath. Remember the Sabbath-Day to keep it holy, is a moral Precept, and perpetually obliging, even to Christians as well as Jews. And there is scarce any thing that GOD does more insist upon, than that we should sanctify his Sabbaths & reverence his Sanctuary. Let us therefore see to the Sanctification of the Lord's Day, by resting from all worldly Imployments & Recreations, and by spending the Time in publick and private Exercises of GOD's Worship, excepting what Works of Necessity & Charity call for. And this is the way to have the ends & designs of a Sabbath answered: by such a religious Sanctification of the Sabbath, it will became [Page] a very powerful Means of Grace; hereby we shall be gradually trained up in Grace & Holiness, till we shall be fitted for, and brought to that Place where we shall celebrate an Eternal Sabbath, and possess that glorious Rest which remains for the People of GOD.

Sermon, XV.

THE point that is yet under consideration is the Wisdom of GOD, that manifests it self in the Means he has Instituted & Appointed for us to attend upon, in order to our having the Work of Grace begun & carried on in our Souls. And the Manner that I proposed to illustrate the Wisdom of GOD in the instituted Means of Grace, was by setting forth the propriety & suitableness of the Means to answer the End proposed. And this I have done already as to several of them; such as the written Word of GOD, the publick Ministry of it, Prayers, Singing of Psalms, and spiritual Songs, the keeping of a Sabbath Day, or the setting apart one Day in Seven for the Business of Religion. I have considered these already, and shown the propriety and suitableness of them to prepare our Hearts for the Grace of GOD, a [...]d to carry on the Work of Grace begun in our Souls. Altho' they are insufficient of themselves to work saving Grace within us, yet they are Instruments in the hand of the Spirit so well fitted to answer their design, [Page] that the Wisdom of GOD very clearly shines in Instituting & Appointing them.

I now go on to say,

6. Solemn Assemblies for Publick Worship, is an Instituted Means of Grace so well adapted to answer the End, that the Wisdom of GOD very visibly appears therein.

That GOD has appointed solemn Assemblies, holy Convocations for the worshipping him in a publick manner is very evident from his Word; where the thing is not only plainly & necessarily implyed, but fully expressed. Thus if we look back into the Jewish State, we shall find that publick Worship, even the Worshipping GOD in solemn Assemblies was Instituted for them. Nay (as one * observes) ‘The whole of that Worship commanded by Moses, seems to be of a publick Nature, and to be performed in a publick manner. Publick Places were appointed for the Worship of GOD, such as the Tabercle first of all, and the Temple, where all the Sacrifices were brought to be offered by the Priests, who were publick Persons. Moreover, there were publick Times of Worship Instituted by GOD for that Nation, such as the seventh day Sabbath, the new Moons and annual Festivals, when all their Males were to appear three times in a Year before the Lord, which are called holy Convocations, or Assemblings together.’ Lev. 23. And they are called Assemblies & solemn Meetings, Isa. 1.13.

[Page]And as there were solemn Assemblies for publick Worship under the Law, so are there under the Gospel Dispensation, and it is a Duty plainly and necessarily supposed all along throughout the New Testament.

This is contained & implyed in the very Name of a Church, that is given to Christians; for (as the forementioned Author observes) ‘the word [...] properly signifys a Meeting and Assembly which is called together; hence he defines a Christian Church to be a Society of Men united, and combined together in the faith and worship of Christ.’ It is a Society that agree to worship GOD & CHRIST, or GOD thro' CHRIST, in a united, that is a publick manner.

Furthermore, some of the Ordinances of Christ were such as was requisite they should be attended by the Meeting of Christians together in one Place, and so in a publick manner. As particularly that of the Lord's Supper. Accordingly we read of their coming together in the Church, and their coming together into one place, to eat the Lord's Supper, 1 Cor. 11.18, 20.

But yet to say no more on this head, the Apostle to the Hebrews, Chap. 10.25. Expressly cautions and forbids, The forsaking the assembling of themselves together, as the manner of some was. Now this prohibition necessarily supposes a positive Precept to assemble themselves together; and that assembling together could be for nothing else than for the publick worship of GOD in the ways of his appointment: their Meeting together was to offer up their united prayers & praises, [Page] to hear the word of the Lord dispensed by his Embassadors, to attend upon the Sacraments, to receive the Blessing that GOD commands in his House, and the like.

And now GOD's appointing and ordaining Christian Assemblies, wherein we may in a publick united manner pay our religious worship to him, is of such a nature and tendency, both for the honour of GOD, and for the bringing forward their own Conversion, and promoting their Sanctification, that a great deal of the Wisdom of GOD appears therein. For,

1. Hereby GOD has a great deal of Honour done him which is due unto his Name.

Every one that considers who GOD is, and the relation he stands in to any of his Creatures, will be sensible that all the honour that can possibly be paid him by any of them, is due unto him: and it is certainly the Wisdom of GOD to get all that honour & glory from them that they are capable of rendring to him, because it is the highest end he can propose. And now as every private act of religious Worship is a doing honour to GOD, much more is He honoured by the publick acknowledgments, and adorations that are paid unto him. When a People meet together in a solemn manner, and offer up their united Prayers and Praises to Him, it is such an open, publick acknowledgment of his Infinite Being and Perfections, and of all his wondrous Works, that it serves very much to magnify and honour him in the face of the World; and yet it is but an honour that is justly due unto him. For he is [Page] our common Father; Have we not all one Father? hath not one God created us? Mal. 2.10. Surely then we ought openly to own him as such, and publickly to manifest our honour, reverence and regard for him. He is likewise our common bountiful Benefactor; He bestows upon us not only the private personal & particular Mercies that we enjoy, but all those publick Blessings that we enjoy in common with others. As Men are joyned and united together in Bodies or Societies, whether Natural, Civil or Ecclesiastick, so there are mercies & favours which they need, and which they receive as such a Society or Community. And surely there is all the reason in the World, that as such they should acknowledge their dependance upon GOD, by uniting their prayers for the publick Mercies they need, and their praises for those favours they have received. But it is not my business so much to consider the justice and reasonableness of publick Worship, as it is an honour due to GOD; but as it is an Instituted Means of Grace and so the suitableness of it to promote the Conversion, and Sanctification of Sinners.

Therefore I proceed to say,

2. The Instituting publick Worship is an Instance of Wisdom in GOD, as it has such a wonderful aptitude and fitness (thro' the operations of the Spirit of GOD accompanying it) to begin and to increase the Work of Grace within us.

By what has been formerly said, it appears that acts of Worship, such as prayer, reading and hearing the Word, and the like, are [...] [Page] helps to Conversion, altho' performed in a private manner; but they are much more so when they are done in Publick Assemblies of Christians, all joyning together in divine Service And now this way of worshipping GOD is eminently serviceable on these accounts, viz. as it gives credit to Religion, and as it gives Men an opportunity for making an open Profession of it, and also as it serves to stimulate, to animate and quicken us in our duty.

1. The worshipping of GOD in a publick manner is wisely contrived as it serves to give credit, and reputation to Religion.

It is most certainly of great advantage to the interest of Religion, and would very much tend to promote the same in and among Men, to have all bars, hindrances and impediments removed out of the way, and to have all possible encouragements to induce, and perswade us to the embracing of it. And now considering how precious a good Name is in it self, and considering how naturally we desire the honour and praise of Men, no outward consideration can be more powerful to perswade us to the external profession and practice of Religion, than its being in fashion, its being a thing of good report and for a Man's honour to profess and practice it. And altho' this be a very inferiour motive to Religion, and what will by no means render our religious performances acceptable to GOD; yet by being brought into the practice of Religion from such a consideration, they may at length by the Spirit of GOD setting in be led to act from higher [Page] and more noble Principles. And now Religion and the worship of GOD being carried on in a publick manner serves very much to give reputation to it, and thereby to recommend it to our practice: for when all Men among whom we dwell make a publick profession of Religion, and in a publick manner attend religious duties, they hereby declare for it, they own it, and approve of it; and so it can't be any shame or disgrace, but an honour and reputation to a Man to be religious, nay it is a scandal and a reproach to a Man in such a Place not to be religious. And thus we find it among our selves, that because every Man almost attends upon religious Duties in a publick manner, it is so far from being a reproach to be religious, that such are branded with infamy and disgrace that are openly and professedly Irreligious. So that this is one advantage of publick Worship, or of Religion's being carried on in an open publick manner, that it prompts & encourages every Man that has a regard to his credit and good name, to attend upon it.

2. Publick Worship is a very suitable means of Grace, and so wisely contrived, as by it we make a so [...]emn profession of Religion, and thereby bind our se [...]ves the f [...]ster to GOD, and to our Duty.

By our joyning our selves with any Christian assembly in the Worship of GOD, we make a profession of Christianity. And by every act of publick Worship, we openly, and in the presence of all the People profess, and declare our selves to be the Disciples of JESUS CHRIST: [Page] every time we come to the House of GOD for divine Worship, we declare CHRIST to be our LORD and Master, we profess a subjection to his Laws and Ordinances, and an entire conformity to his Will, as it is revealed to us in his Gospel. We profess to love & serve him, we professedly & in the eye of the World make a solemn surrender, and dedication of our selves to GOD.

Now such a publick act of Worship is very proper, as it is a mighty spur and motive to Religion; for he that in a publick solemn manner professes himself to be a Christian, if he be not void of thought and consideration, will be led to look upon himself under peculiar obligations to be religious, because of his profession: for if he thinks any thing of the matter, he will bethink how unreasonable and absurd it is to profess to be Christians to the World, and to attend upon the external Duties, and not be Christians in our hearts; he will think how absurd it is to call Christ Lord, Lord, as he does by going to his House & Ordinances, and not be careful to do what he Commands. He will also most naturally be led to think how provoking it must needs be to GOD and CHRIST to mock him, as he does when he don't live as he professes and pretends by his outward Attendance on Ordinances; and now surely such thoughts will have a mighty tendency to stir Men up to see to it that their hearts and lives be more agreable to their profession.

[Page]3. Publick Worship is very proper as it serves very much to quicken and stir up our Devotion.

All private and secret acts of Wo [...]ship have a tendency to put us into a grave, serious and devout frame of spirit, but more especially is it so as to all acts of publick Worship. When Christians joyn together in the Worship of GOD, they stimulate and stir up one another to a higher strain of Devotion, and make one another more lively, active & vigorous in the Worship of GOD. If we are apt to be dull, lifeless and formal in private Duties of Religion; yet the joyning with others in those Duties will oftentimes serve to cure us of sloth & dulness, and make us fervent in spirit when we are serving the Lord. The Psalmist seems to be sensible of this, when he was hindred from the publick Worship and Ordinances, by the account he gives of the joy he took in such solemn Meetings, and by the earnest desires he expresses for his return to the enjoyment of them. My soul thirsteth for God, for the living God, When shall I come and appear before him? I pour out my soul in me: for I had gone with the multitude, I went [...]h them to the house of God, with the voice of joy and praise, with the multitude that kept holy day, Psal. 42.2, 4. My soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land where no water is, to see thy power, and thy glory, so as I have seen thee in the sanctuary, Psal. 63.1, 2. My soul longeth, yea, even fainteth for the courts of the LORD: Psal. 84.2. Now he could in his absence wait upon GOD in private acts of religion, [Page] but his expressing such longing desires to the Courts of the Lord, must be (as he intimates) because he saw more of GOD's power and glory in the Sanctuary than in the Closet. And surely we may easily imagine that the coming with a number of GOD's People to his House, and having the Prayers offered up to GOD by his Ministers who are consecrated to this sacred Office, with gravity solemnity and importunity, and having the Word of GOD delivered by his Embassadors with Authority and if to these we add the devout posture and countenance of the assembly, and all uniting together in shouting forth the Praises of GOD in Psalms, Hymns and Spiritual Songs; I say, considering these things, we may easily imagine that there is a very natural tendency in them to excite that awe and reverence, that seriousness, that gravity and devotion in our Souls, as will very much prepare them for receiving the divine Grace, and for our improvement and advancement in it when received. For when the mind is composed, grave and serious, then is a fit time for GOD to be setting in with his Grace, and making such im [...]essions upon the Soul, as shall be lasting and abiding And I appeal to the experience of all, both Saints and Sinners, whether they have ever found any thing more helpful to stir up a seriousness and gravity of Spirit than going to the House GOD, and engaging in the services thereof.

7. The Sacraments are Instituted Means of Grace wherein much of the Wisdom of GOD appears.

[Page]Now the Sacraments of the New Testament are Baptism, and the Lord's-Supper, both of which are so well adapted to answer the end proposed thereby, that the Wisdom of GOD can't but appear in them.

1 Baptism is an instituted Means of Grace that serves very much to answer the end proposed.

This is an Ordinance instituted by Christ in the Commission he gave to his Apostles, Matth. 28.19. Go ye therefore and teach all Nations, baptising them in the Name of the Father, and of the Son, and of the Holy Ghost. And he that considers the Nature of this Ordinance, the true signification, and meaning of it, will see a great deal of propriety & suitableness in it, and that which with the blessing of GOD serves very much to prepare the heart to receive the Impressions of divine Grace. As for the outward sign in Baptism, it is the washing, or sprinkling with Water, which in general signifies, and represents the blood of Christ, with all the saying benefits that are purchased therewith, & are by the Spirit of GOD applyed to all true Believers. Baptism is a Seal of the Covenant of Grace, whereby is represented the benefits of the Covenant, and GOD's engagement to bestow the same upon us, as also our engagement to be the Lord's. It is an Ordinance in which we give up our selves to GOD in CHRIST, and whereby CHRIST and all saving benefits are conveyed to us: Accordingly Baptism signifies our being ingraffed into CHRIST, our being united to him, and made Members of that body, of which he is the head, [Page] and so it signifies not only our obligations to him but our being in the way of deriving from him all that grace and mercy that we stand in need of. That washing or sprinkling with water signifies our being washed from our sins in the blood of Christ, which is called the blood of sprinkling, and which is said to cleanse from all sin, Heb. 12.24. 1 Joh. 1.7. Hence says the Apostle, Act. 2.38. Repent, and be baptised every one of you in the name of Jesus Christ for the remission of sins. It likewise signifies our Regeneration, or new Birth. Hence we read of being born of water, and of the spirit, Joh. 3.5. As also of the Washing of Regeneration, and Renewing of the Holy Ghost, Tit. 3.5. Furthermore it is considered as our conforming to Christ in his Death, and his Resurrection, that as he died for sin and rose again for our Justification; so Baptism signifies our dying to sin, and living to righteousness. For thus says the Apostle, Rom. 6.3, 4. Know ye not that so many of us as were baptised into Jesus Christ, were baptized into his Death; therefore we are buried with him by baptism into death, that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. And now if we consider these things, the outward sign, and the things signifyed by Baptism, we shall see a great deal of significancy, suitableness and propriety in the Ordinance to answer the ends proposed, even to prepare and dispose us to receive the Grace of GOD; and so the wisdom of GOD in appointing it.

[Page]And here I might first of all observe the propriety and suitableness af the outward sign made use of in the Ordinance, viz. Water. Now what is signifyed by the Ordinance, is our being washed and cleansed from our sins, from the guilt, and from the filth of them, our being purged, and purifyed from dead works to serve the living GOD. And what could be more significant of this than Water? This is of a cleansing nature, and therefore what more proper to represent the blood of Christ, which cleanseth from all sin, and by which we are said to be washed from our sins? Moreover Christ is very frequently spoken of in the Old Testament under this Metaphor. Thus he is called, A well of living Waters, and Streams from Lebanon, Cant. 4.15. So, Z [...]ch. 13.1. In that day shall there he a fountain opened to the house of David, and to the Inhabitants of Jerusalem for sin, & for uncleanness: Meaning Christ, and the saving benefits that he should purchase with his blood. So then nothing is more common than to have the holy Spirit in all the blessed Influences of it represented to us under the similitude of Water. Isai. 44.3. For I will pour water upon him that is thirsty, and floods upon the dry ground; I will pour my spirit upon thy seed, and my blessing upon thine offspring. And now what Element could be more significant, more apt or natural, is to represent & signify the conveyance of these Blessings to us, than the pouring, or sprinkling of water on us, as it is in Baptism?

But I would observe in the next place, The [Page]aptitude and fitness of this Ordinance to answer the end and design of it, even to convey the Grace of GOD unto us.

And now he that considers the declared end and design of the Ordinance, and what is naturally suggested to us therein, will see that it is well adapted to answer the End, by preparing and disposing our hearts to receive the Grace of GOD, which he conveys to those that attend this Ordinance in a right manner.

1. Here I may say in the first place, The nature and design of this Ordinance is to bind Men unto their duty; and he that considers the declared end and design of it, will be led to look upon himself under peculiar obligations to observe the Precepts of the Gospel; an apprehension of which will be of great advantage to prepare us for the Grace of GOD.

It is cer [...]ainly an advantage to a Man to be bound unto his duty, provided he be sensible of his obligations, because this will put him upon using the greater care and endeavour to do it, and will put him upon being the more earnest with GOD for his Grace to help him in it. Now he that is Baptized, if he will give himself leave to think, will be naturally led to consider, that by his Baptism he is laid under the strongest obligations to be the Lord's, he will consider that by his Baptism he is made a member of that body of which Christ is the head, and therefore ought to be in entire subjection to him: He will consider that by his Baptism he is dedicated and given up to GOD, and that [Page] if this was done for him by his Patents in his Infancy, yet he is obliged to stand to the engagement, and renew the dedication of himself, and that not in formality only but in truth and sincerity, as ever he expects to receive any benefit by the Ordinance. He will consid [...]r that Baptism saves not by putting away the fi [...]th of the flesh, but the answer of a good Conscience, That is, by living agreable to his baptismal Covenant engagements. Moreover, he will consider it as representing and signifying his Regeneration, and that therefore if he would bear any conformity to it, and so receive any benefit, or advantage by it, he must dye unto sin, and live unto righteousness Now I say, a serious consideration of those things, which would be naturally suggested to us from the nature and design of Baptism, would lead us, in a sense of the peculiar obligations we are under, to live according to our baptisma [...] Vows; which would lead us to be earnestly desiring the divine Grace to help us therein, and to quicken us to improve all the help and assistance GOD is already affording us therefor, which will prepare us to receive what we further stand in need of▪

2. This Ordinance is a very fit instrument to prepare us to receive the Grace of GOD, as it gives us all possible Encouragement to be seeking after it, and the surest foundation to depend upon obtaining it.

In order to our obtaining the Grace of GOD, we must seek for it and as we must have some encouragement to put us upon seeking, so it is [Page] necessary that this seeking should be with humble hope and confidence of obtaining. If any of you lack wisdom, let him ask of God that giveth to all men liberally, and upbraideth not, but let him ask in faith nothing wavering, Jam. 1.5, 6. But now this faith, or confidence must be upon some foundation, and among other things our Baptism affords a very good foundation for us to depend upon GOD for his Grace. For by Baptism we are united to Christ as to our head, and now this we may be assured of, that Christ as the head is willing to communicate to all his members. We by Baptism are ingraffed into him, and surely he will as readily convey spiritual life and nourishment into us, as the root & stock does to the branches, if we are but ready to receive it. In short, as I have said before, it is a Seal of the Covenant of divine Grace wherein Christ with all the blessings of the Covenant are not only represented, but are ready to be bestowed upon us, if we will but receive him: the Word and Covenant of GOD stands engaged to this in Baptism, which gives us all possible assurance of obtaining upon our seeking. And now our having such assurance enables us to seek with the confidence that is necessary to prepare us to receive it. Many other things might be said as to the usefulness of Baptism, and so the Goodness, and the Wisdom of GOD in making it a standing Ordinance in his Church.

But I proceed,

2. The Sacrament of the Lord's Supper is an Ordinance wonderfully adapted, for conveying Spiritual & Saving benefits unto our Souls.

[Page]This is an Ordinance instituted by Christ the Night before he suffered▪ a particular account of which Institution we have, Matth. 26.26. And in other Evangelists The outward Elements & Signs are Bread & Wine, broken and poured out, eaten & drunk, by which religious Ceremony is represented and signifyed the Death and Sufferings of Christ for us. 1 Cor. 11.26. For as often as ye eat this bread and drink this cup, ye do shew the Lord's death till he come. But then it is not only a representation of his sufferings, but of all the blessings that he has purchased by his Death; yea, and an actual Exhibition of them to all that come in a right manner to the Ordinance. 1 Cor. 10.16. The cup of blessing which we bless, is it not the communion of the blood of Christ? and the bread which we break, is it not the communion of the body of Christ?

Furthermore, this Ordinance is to be considered as a Seal of the Covenant of Grace, as well as Baptism, wherein as GOD promises and engages all the benefits of the New Covenant to us; so we do herein renew our Covenant-engagements to GOD. Every time we come to this Ordinance we professedly renew the dedication of our selves to GOD, and lay our selves under new and fresh obligations to love him & serve him, and to keep all his Commandments.

And now he that will but consider the Ordinance it self, the nature, and the design of it, will see that it is wisely contrived to answer it's design, even to convey the Grace of GOD unto us if not for our Conversion, yet at least for our spiritual [Page] nourishment, and growth in Grace. It is an Ordinance that has a wonderful tendency to put as into a serious, devout frame of spirit, to stir up our affections, and thereby fit and prepare our hearts for the Spirit of GOD to work upon. Nay it gives us such lively representations of Christ, of his dying love, and his saving benefits, that our eye affects our heart to such a degree as to put every Grace within us into exercise.

Thus for instance, what could be contrived more powerfully to discover to us the evil of Sin, and so to dispose our hearts to unfeigned Repentance for all our Sins, than to see the Eternal SON of GOD wounded for our transgressions, and bruised for our iniquities? What could better convince us of the infinite Evil there is in Sin, than to see the cruel sufferings that the Son of GOD endured before he could make Atonement for it? What could be more effectual to set us against sin, and to beget an hatred and abhorrence of it within us, than to see the sorrows, the tortures, the inexpressible agonies it put the Son of GOD unto, when it was but Imputed to him? And what could serve better to strengthen our resolutions against sin for the time to come, than to see Christ bleeding and dying for sin, and to consider that by our returning again to sin we do as it were crucify afresh the Lord of Life, and put him to an open shame? Now all this is done in the holy Sacrament, for therein Christ is evidently set forth as crucifyed among us.

Again, what better way could there be contrived to stir up devout affections, and to inflame [Page] our hearts with love, than to have a sensible representation of an Unparallel'd instance of infinite love made unto us? What could serve better to fill our hearts with love to GOD and CHRIST, than to see GOD expressing such infinite love to us as to give his only begotten, and dearly beloved Son to dye for us? And to see the Lord JESUS CHRIST expressing a love to us stronger than death, which many waters could not quench, nor the floods drown? To see him who knew no sin of his own, made sin for us, and to bear our sins in his own body on the tree, and to submit to the most cruel, cursed and shameful death on our accounts? Verily GOD has commended his love to us in that while we were yet Sinners, CHRIST dyed for us; and surely our hearts must be very hard and stupid, if they are not warmed & melted, if they are not all in a flame of love at the sensible representation of this dying love in the holy Sacrament.

Again, what better and more effectual method could be taken to excite and strengthen our faith in the Lord Jesus Christ, than to see him suffering the penalties of the law for us, and satisfying the demands of divine Justice on our account, and so making way for GOD, consistent with his Justice, Holiness, and the honour of all his perfections, to pardon, and accept us? What can serve better to convince us that he is the alsufficient Saviour, able to save unto the uttermost; than to see him not only pleading in our behalf, but to see him paying the price for our ransom, to see him make his Soul an offering for sin, and pouring it [Page] out unto death for us, and thereby finishing transgression, and making an end of sin, and bringing in an everlasting righteousness? All which is set before us in this blessed Ordinance, and that in such a lively and affecting manner, that whilst we are at it, celebrating the Memorials of his death, our Souls will make their boast in GOD their Saviour, saying with the Apostle, Who is he that condemneth? it is Christ that dyed, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us. Who shall separate us from the love of Christ? Rom. 8.34, 35.

And thus I might go on to other instances, but these may suffice to show how well this Sacrament is adapted to excite and strengthen divine Grace within us, and so the Wisdom of GOD in this blessed Institution.

And thus I have considered the instituted Means of Grace, those that we are to make use of, and give our Attendance upon, and have taken notice of the Wisdom of GOD appearing in the suitableness and propriety of them to answer the ends proposed.

The next thing I am to consider is, the Means that GOD himself makes use of, Namely, The dealings and dispensations of his Providence towards us, and to observe how wisely GOD orders things in the course of his Providence to promote our Conversion, and growth in Grace; but this must be defer'd to another opportunity: And I shall conclude with a brief Improvement of what has been offered at this time.

[Page]1. How Thankful should we be for the free Enjoyment of these blessed Ordinances?

Most certainly it is an unspeakable favour and privilege to have liberty to go to the House of GOD, and there to attend upon him in the duties of his publick Worship. It is what the Primitive Christians were oftentimes debarr'd from, and when ever they met together for the worship of GOD it was in jeopardy of their lives; and this has been the lot, & portion of many of the Saints in almost all ages of the Church. But now we, instead of having any thing to debar, or hinder us from the publick worship of GOD in the ways of his appointment, have all possible encouragement for it. We are Invited & Commanded to attend publick worship, not only by the Word of GOD, but by the Civil Authority placed over us, even so far as to expose our selves not only to disgrace, but even to humane Penalties for the neglect. Now surely this is a favour & privilege that calls for our highest thankfulness. How thankful would the Primitive Christians, and the Persecuted Saints be for such liberties as we enjoy? And therefore if we have the true spirit & temper of Christians, we shall be grateful for, and careful how we improve such peculiar advantages. This is the language of the devout Psalmist, and will be of every true Saint in some good measure. How amiable are thy Tabernacles, O Lord of Hosts! Blessed are they that dwell in thine House, they will be still praising thee: a day in thy courts is better than a thousand: I had rather be a doorkeeper in the House of my God [...] to dwell in[Page]the tents of wickedness. — One thing have I desired of the Lord, that will I seek after, that I may dwell in the House of the Lord all the days of my life, to behold the beauty of the Lord, and to enquire in his Temple, Psal. 84 1, 4 10. and 27 4.

2. What we have heard, may serve to reprove all such as neglect the publick Worship of GOD in his House, or either of the Sacraments of the new Testament.

It is very evident that some persons are very careless about attending the publick Worship and Ordinances of GOD in his House. Some there are that openly contemn and despise the House and Worship of GOD, from Atheistical Notions, as if there was no GOD, & consequently no such thing as religious Worship to be paid to any Being. Others there are that from a spirit of Deism and Infidelity despise the Ordinances: for denying the divine Authority of the Scriptures, they by consequence deny the obligations to attend the Ordinances therein prescribed.

Others there are that altho' they don't run to the same excess of folly & madness in their Principles, yet have too slighty apprehensions of the necessity of attending the publick Worship and Ordinances of GOD's House. They will pretend they can profit as much by staying at home, and Reading some good Books in their own houses, as by going to the House of GOD; that they can Read as good or better Sermons at home than they hear at the Church; and so sometimes from some prejudice against the Minister, or from some little bodily Indi [...] [...] or from some little difficulty [Page] in the Season, or for want of fashionable Clothing. and the like, they will suffer themselves to be very much absent from the House of GOD, and be well satisfyed with it, altho' their excuse be never so trivial.

And then again, others there are who altho' they come to the House of GOD, and attend the more common parts of divine Worship; such as the Prayers, the Singing, and the Preaching of the Word, yet are very careless and negligent about attending upon the Sacraments. Some remain Unbaptized for a long time, or if they have been given up to GOD in Baptism, yet they neglect to renew the dedication of themselves by their own act, they live many years without owning the Covenant; and when they do it, they are even forced to it, to escape the scandal and disgrace of their Childrens being Unbaptized; & when they have gone so far in order to their receiving Baptism for their Children, yet here they come to a stand, and neglect to renew and ratify their Covenant engagement at the holy Supper, but instead thereof for many years, nay oftentimes all their days turn their backs upon that holy Ordinance.

Now what we have heard serves to reprove all such persons, and leaves them utterly inexcusable whoever they are. For since these are the means of Grace that GOD has instituted, since these are the Wells of Salvation out of which we must draw the water of life; and the Channels in which he is wont to convey his Grace [...] [...]n be no excuse for such as willfull [...] [...] [...]lect [Page] them. Such neglect the means of Grace that GOD has appointed, they neglect to go to GOD for his Grace in the ways he has ordained, and so they practically despise and reject his Grace: and no wonder if they remain in a graceless, unconverted Estate, for they keep themselves out of the way of GOD's Grace, and who can think that GOD will go out of his way to meet them? Wherefore let such seriously consider how they neglect the means of their own Conversion and Salvation, and how much they are the cause of their own Destruction; and how little they will have to answer for themselves in the Day of Judgment; verily every such Mouth will be stop'd, and GOD will appear very just when he speaks, and clear when he judges, and condemns them. To Conclude,

Let us all be Exhorted to give our diligent Attendance upon these blessed Ordinances, and Means of Grace.

It is our highest Privilege and Happiness that GOD has see up his Tabernacle among us, and that the Doors of his Sanctuary are open to us, and that he has spread a Table for us; and now don't let us be so foolish and unwise as to despise and neglect our Privileges, but let us carefully improve them whilst we are continued under the enj [...]yment of them Let us prize the House of GOD, and the Ordinances of it; let us with the voice of joy and praise, go with the multitude to the House of GOD, with the multitude that keep holy day [...] [...]ot content our selves with a bar [...] [...] of GOD, and affording [Page] only our bodily presence at such sacred Institutions, but let us duly consider the Nature & Design of them: let us consider also after what manner, and with what frames of Spirit, we are to go to the House of GOD, and to sit with him at his Table; and let us with utmost care and diligence be preparing our selves accordingly. Let us see to it that our aims and designs in attending the Ordinances be not to save our Credit and Reputation among Men, and to appear to them to be Religious: but let these be the moving considerations with us, Namely, That herein we comply with the divine Direction & Command, and that hereby we put our selves in the ways of GOD's Grace that he himself has appointed. And therein let us be waiting upon GOD for his Grace to be conveyed thro' those sacred Channels into our Souls; and by thus waiting on him in the ways of his own appoinment, we may confidently hope, & expect to meet with Him, and obtain his Grace. Then we shall see GOD's power and his glory in the Sanctuary, for there GOD records his Name, and there he commands the blessing. There we shall meet with CHRIST and have Communion with him at his Table; then the bread which we break will be th [...] Communion of the body of Christ, and the cup of blessing which we bless will be the Communion of the blood of Christ. In short, we shall then be sat and flourishing in the Courts of our GOD, and shall go from strength to strength till we appear before GOD in Zion.

[Page]

Sermon, XVI.

I Am yet upon the consideration of the Means of Grace, and of the Wisdom of GOD that appears in the Methods that are taken for bringing Men into, and carrying them on in a state of Grace. And you may remember that I distinguished the Means of Grace into those that GOD has Instituted & Appointed for us to attend upon: such as written Word, and all the Ordinances of the Gospel: and those Means that GOD himself makes use of, such as the dispensations of his Providence. Now I have already considered those Means of Grace that GOD has Instituted and Appointed for us to attend upon; in order to our having the divine Grace conveyed thro' those sacred Channels into our Souls; and as I went along I endeavoured to show the wisdom of GOD in appointing such Means for us, by shewing the suitableness and fitness of them to answer the end. proposed in the Institution of them.

II. And now my business at this time is to consider the other outward Means of Grace that are made use of in the Conversion of Sinners, and for their further progress in Grace and Holiness, Namely, The dispensations of divine Providence towards us.

That GOD makes use of Providences as well as Ordinance in bringing Sinners home unto himself, is [...] evident from the frequent, if not constant [...] of the Saints; for there are [Page] scarce any that have been brought into a state of Grace, or that have made any advances in it, but what (if they have been careful in their observation) will be able to say that the Providences of GOD have been very helpful to them. And he that will but consider the manner of GOD's dealings, and dispensations towards Sinners in the course of his Providence before their Conversion, and afterwards for their progress in Grace, will see a great deal of the Wisdom of GOD therein.

Here therefore I shall consider the various dispensations of divine Providence made use of in the bringing persons into a state of Grace, and for their progress & growth therein, and the wisdom of GOD that appears in them from the fitness; and natural tendency of them to prepare Mens hearts for the impressions of divine Grace. For if the dispensations of Providence are so ordered, is to be very fit means, or instruments in the hand of the Spirit for promoting our Conversion and Sanctification, we must acknowledge that they are ordered in wisdom. But before I proceed to consider any of the dispensations of Providence in particular, I would observe this in general, viz.

That GOD's making use of so great a variety of Providences towards those he is about to bring, or has brought into a state of Grace, is an instance of Wisdom and Prudence.

That GOD is very various in the dispensations of his Providence towards the Children of Men, and even towards those that he intends, and i [...] about to bestow saving Grace upon, is sufficiently [Page] evident to every Man of any observation or experience. Some he chastens with the rod of Affliction, and that in a very great variety both as to kind & degree. Some he exercises with Inward troubles, the troubles and distresses of the Mind; some with Outward troubles, such as sickness and pain, poverty, reproach, and contempt, losses, crosses and disappointments. But then on the other hand, others there are that GOD causes goodness and mercy to follow them; he satisfies their Mouth with good things, and crowns them with loving kindness, and tender mercies. But then oftentimes the scene is changed with respect to the same persons. GOD does seldom or never keep the same course with any person all his life long but he is often changing his hand with them, sometimes laying Afflictions on them, and then removing his hand from off them, and causing them to see good days according to the days wherein they have seen evil. This we see to be the Method of GOD's dealings and dispensations towards the Children of Men, not confining himself to any particular, certain way of managing us, but putting us sometimes into prosperity, and sometimes into adversity.

And now GOD, exercising such a variety of Providences is very wisely contrived. Because,

1. There is such a difference in the natural Tempers of Men whom GOD brings into a state of Grace.

Whether from the different Formation of our Bodies, or the various Contexture of the Parts, or however else it comes to pass, yet it is most certain, [Page] that there is a very great difference in the natural tempers and dispositions of Men, distinct from that which is made by the renewing and sanctifying Grace of GOD; and therefore they require a very different way of management to prepare them for the reception of divine Grace at first, or for their improvement in it afterwards. So different are the tempers of Men, that the same kind of Providences, considered only in their natural tendency, will have a very different effect upon them. And altho' it must be acknowledged, that GOD by his Almighty Spirit, can make any Providence produce the same effect upon the most different & opposite tempers; yet a Providence that would be very serviceable to one Man on spiritual accounts, would (separate from the special operations of the Spirit) be very hurtful to another. Some Mens natural tempers are such that they can't bear a great deal of outward Prosperity, a full sail would overset & destroy them; it would exalt them above measure, and make them grow proud & insolent, it would lead them into an unmindfulness & regardlessness of GOD, and of their duty to him, and all his goodness would be turned into wantoness; their Spirits are such as need to be kept under, and nothing but a series of Afflictions & Troubles can keep them humble, or make them thoughtful & considerate: whereas on the other hand, there are other Men whose natural tempers are such, that they can be more easily led and drawn to Repentance by the goodness of GOD, than driven by Afflictions, that are apt to be dejected, discouraged, and even to [Page] fall into despair when the hand of GOD lyes heavy upon them: if they meet with Afflictions their Spirits are apt to sink under them, they are rea [...]ly to give out, to neglect their duty & business from such a despairing thought as this, that it is in vain to serve the Lord any longer; and so many such persons instead of being driven from their sins, and driven nearer to GOD by Afflictions, they are driven further from him, and make their case more difficult & desperate than before.

And now considering the various tempers of Men, and what different ways of management are requisite to produce the same effect; it must needs be wisdom in GOD to make use of a variety of Providences, and deal very differently with those whom he designs to bring home unto himself, as the most likely way to answer the end.

2. The temper of every particular Man is such, as makes it necessary for him to be exercised with a great variety of Providences.

Altho' from the different tempers of Men some require more of one kind of Providences than another, yet there are none but what require a change of Providences. It is very requisite for the most part that GOD should be changing his hand, sometimes dispensing Mercies, and sometimes Afflictions to us. As for Prosperity, there is scarce any Man that can bear an uninterrupted series of it; it would be very difficult, and something extraordinary would be necessary to be done to keep down such a Mans Pride, and to make him humble and penitent, and to keep him so. How [Page] difficult would it be to convince a Man (that should meet with no interruption or disturbance in his worldly Enjoyments) of the evil of sin, when he feels so little of the ill effects of it? How difficult to perswade him that GOD was angry with him for his sins, when he causes goodness and mercy to follow him continually? So again how could such a Man have such a feeling, convincing sense of the vanity of the World, and all things in it as to despise it, and raise his heart above it? How would a Man come to himself, and be brought to serious thought & consideration? How would he be awakened out of his carnal sloth & security, and quickned to seek after another and a better Place if he did not meet with afflictions to interrupt his present comfort? In short, we are all by nature such fools, as that a life of uninterrupted prosperity would destroy us

And then on the other hand, the case would be as difficult and dangerous for us▪ for who could bear with a constant course of sorrow and trouble, without any metigation or relief? If Men were kept in the fire of affliction, and under the rod of divine correction, without any mixture of outward comforts; The Spirit would fail before him, and the souls that he hath made. Men would be very apt to be discouraged from seeking the Lord or waiting upon him they will (when his hand lyes long and heavy upon them) be ready to murmur and complain, to have hard thoughts of GOD, and think it is vain to serve him and will most certainly want the proper motives to love him: and altho' they may be brought to see something of [Page] the evil of sin from the ill effects of it which they feel; yet this is not likely to produce any thing more than an attrition which is only a sorrow for sin, because of the evil effects and consequences of it upon our selves, and not that true contrition of Soul which consists in an hearty sorrow for sin from a love to GOD, and because he is dishonoured and offended thereby.

And now as we see that no particular way of dealing with any person serves to well as a variety of Providences, therefore GOD is often changing his hand, sometimes dispensing mercies, sometimes afflictions, as he sees the case calls for: As he is leading them to Repentance by his goodness, drawing them with the cords of a man, and the hands of love; so it is as certain, that whom the Lord loves he chastens, and scourgeth every son whom he receiveth.

3. Such a variety of Providences is very useful to Men in their present state and condition, let it be what it will, which shows the Wisdom of GOD in such frequent Changes and Alternations he orders out for us.

Such frequent changes of Providence are of service to Men, whether they are at present in prosperity, or in adversity.

Thus, supposing a Man at present in very prosperous and comfortable Circumstances, if GOD was not wont to alter his dispensations, such an one would think that his mountain stood strong, and that he should never be moved, he would put far from him the evil day, and would be ready to say, Soul take thine ease, eat, drink & be merry, [Page] for thou hast goods laid up for many years, and GOD and Religion, and the grand concerns of his Soul would be laid aside. But now GOD by ordering such frequent Changes, and giving such sudden turns in his Providences takes away all reason and foundation for Mens depending upon a long uninterrupted continuance of their present Circumstances; for when they see and consider the many changes that have happened to others, they cannot but look upon their own present desireable condition to be very uncertain. The Providences of GOD being so various, we can look upon nothing as certain that we possess. Riches for ought we know may take to themselves wings & fly away; friends may forsake us, health may be destroyed, and all our comforts fail us at once. And now the uncertainty of earthly Enjoyments is of great service to us, and so wisely ordered by GOD, as it serves very much to l [...]ssen our esteem of earthly things, and prevent our putting our trust and confidence in them.

So on the other hand, if Men were under afflictive Circumstances, if GOD never altered his hand throughout the course of a Man's life, such would be dejected & discouraged, they would sunk under the thoughts of spending all their days in misery and sorrow, and would be ready upon such terms to choose strangling and death rather than life: but now GOD's varying and changing his hand is a mighty support and encouragement to such. This gives them grounds to hope the scene will be changed as to them, and that they shall see good days according to the days wherein they have [Page] seen evil; this enables them patiently to bear their present calamity, and encourages them to pray for deliverance, and quietly to wait for the salvation of GOD.

But thus much for the wisdom of GOD in ordering out variety of Providences for us in general.

I come now to consider, Some of the dispensations of divine Providence, that are made use of to prepare us for the Grace of GOD, or to advance us in it; and the wisdom of GOD appearing therein, from the fitness and tendency of them to answer the end proposed. And here,

1. Let us consider. The Merciful dispensations of divine Providence, and we shall see them well adapted to answer the Ends proposed, and so the wisdom as well as goodness of GOD in ordering out the same unto us.

That GOD does frequently dispence his favours to the Children of Men, and cause goodness and mercy to follow them is too evident for the most insensible or ungrateful to deny, and therefore there is no need of spending time for the proof of it. He is frequently causing his goodness to pass before us, yea the whole Earth is full of his goodness; and we have all tasted & seen that the LORD is good, altho' some have received more largely of his goodness than others. Some are wonderfully smiled upon & prospered in the world. Job was such an instance, of which he gives an elegant description after the scene was changed, Chap. 29th. at the beginning, O that I were as in months past, as in the days when God preserved me, when his candle shined upon my head, [Page]— when the secret of God was upon my tabernacle, when the almighty was yet with me; when my children were about me; when I washed my steps with butter, and the rock poured me out rivers of oyl, &c. And this is the case of many persons, GOD causes whatever they do to prosper, he gives them health and strength, riches and honour, peace & pleasure. And now this is a wise and proper management towards some persons that GOD is about to bring or has already brought into a state of Grace.

1. As it may be very helpful in leading them to Repentance.

Altho' outward peace and prosperity may be hurtful to some tempers, and serves to harden them in sin rather than soften, and melt them into penitence: and altho' an uninterrupted course of prosperity may be dangerous for any, and lead them into an unmindfulness of GOD, and of their duty to him; yet there are some that can bear a turn of outward Prosperity; and the merciful Providences of GOD, by the concurring influences of his Spirit, prove softning and melting to them, and help to lead them to or carry them on in an ingenious sorrow for sin. For when a Man considers that he as well as others is a Child of disobedience, and so a Child of wrath, and that he has been as great a Sinner all his days as many others have been, and yet when he sees GOD punishing and correcting others for their sins, in the sore afflictions that he is bringing upon them, exercising them with poverty and contempt, with sickness & pains, with losses and crosses of every [Page] kind: and he who has been as great a Sinner is spared, and not only delivered from these evils; but encompassed with all the comforts of life. I say, when a Man does thus consider how bountifully GOD deals with him beyond what he has to others, no more unworthy than himself; it must needs have a tendency to inlarge his heart in love and thankfulness to GOD, and help to fill him with shame and sorrow for his sins, which have been such ungratefull returns to GOD for his benefits. Kindnesses have a natural tendency to soften us, and if there be any spark of ingenuity, they will stir it up within us; and this is the end of GOD's goodness and kindness, to stir up our ingenuity, if we have any, and to bring us to an i [...]genuous sorrow for our sins; the goodness of God leadeth thee to Repentance, Rom. 2.4. And it is not to be doubted but that many a Man has been very powerfully wrought upon by the goodness of GOD: Some remarkable instances of it have made such impressions upon Mens hearts as have never been worn off, and which have been so cultivated & improved by the concurring influences of GOD's Spirit, as to produce an ingenuous shame and sorrow for sin, an hatred of it, and full resolutions against it. Merciful Providences when accompanied with the Spirit of GOD will serve wonderfully to soften Mens hearts, to dissolve them into tears of Godly sorrow & penitence for sin, even unto a Repentance unto Salvation.

2. The Merciful dispensations of divine Providences serve to inlarge our hearts in love & thankfulness to GOD, and to encourage us in his Service.

[Page]If GOD should be chastning us with the rod, & visiting us with stripes continually, we should be apt to have hard thoughts of him as unkind and unmerciful; we could not have such realizing & sensible apprehensions of his goodness and his mercy, as we ought. And if he should continue his hand heavy upon us, whilst we are endeavouring to serve him, and to conform our selves unto his precepts, it would be very apt to discourage us, and be a strong temptation to lay aside all religious duties, and break forth in such expressions of anger and despair, as those, Job 21.15. What is the Almighty that we should serve him? and what profit shall we have if we pray unto him? And in 2 King. 6.33. Behold this evil is of the Lord, why should I wait for the Lord any longer?

But now GOD by dispensing his favours to us, and bestowing the blessings and comforts of this life upon us, helps to give us a quite different apprehension of him: this convinces us of his goodness & his mercy, in the most sensible manner, and by having such sensible Convictions of the immence goodness of GOD, we shall have our hearts inlarged in love and thankfulness unto him, and our mouths filled with praises. Abrahams Servant was so affected with the goodness of GOD in giving him such success in his seeking a wife for his Masters Son Isaac, That he bowed his head and worshipped the Lord, Gen. 24.26. Moses and Israel were so affected with the goodness and mercy of GOD in their deliverance out of Aegypt, and in the overthrow of the Aegyptians [Page] in the Red Sea, as to sing that song of praise to the Lord, in Exod. ch. 15. And how often do we find the Psalmist so affected with the merciciful Providences he met withal, as to break forth in songs of praise? I will sing of thy power, yea, I will sing aloud of thy mercy— for thou hast been my defence, Psal 59.16. Bless the Lord, O my soul, and all that is within me bless his holy Name. Bless the Lord, O my soul, and forget not all his benefits; who forgiveth thine iniquities, who healeth thy diseases, and redeemeth thy life from destruction, who crowneth thee with loving kindness and tender mercies, Psal. 103 beg.

But then, the merciful providences of GOD, serve not only to excite our love & gratitude, but also to encourage us to engage in his Service, and to go on in it with the greater chearfulness: Every act of kindness helps to confirm us in this, That he is a good Master to serve, and that he is a plentiful rewarder of them that diligently seek him. The Psalmist was encouraged to learn and to observe GOD's Statutes upon the account of the divine goodness both in his nature, and in the communications of it in his Providence, Psal. 119.68. Thou art good, and doest good, teach me thy statutes. And surely the consideration hereof, and especially the daily experience of the divine goodness and mercy, affords abundant encouragement to engage in the observance of his Commandments; for since GOD is so good, as all the instances of his goodness to us manifest him to be, we may conclude that his Commandments are good, and that in keeping of them there will be a great reward.

[Page]3. Another wise and good End answered by the Merciful dispensations of divine Providence, especially to those that are in a state of Grace is this, that hereby they have the opportunity for their exercising and improving some particular Graces, which are for the Glory of GOD, and the good of their fellow Creatures.

Thus, if GOD is pleased to bless a Christian with a good Estate, and a plentiful supply of the good things of this life, it will give him an opportunity for, and his heart being inclined by the Grace of GOD, he will actually honour the Lord with his Substance, by imploying a suitable proportion of it in acts of Piety & Charity, in propagating & supporting the Gospel, and thereby advancing the interest of Religion, in which the glory of GOD is most of all concerned, and also in relieving the distresses, and supplying the wants of the Poor and needy, by which means, The blessing of him that is ready to perish will come upon him. And not only so, but hereby he will make to himself friends of the Mammon of unlighteousness, which when he fails will receive him into everlasting Habitation. So again, is GOD pleased in his Providence to shew such favour to any of his Servants, as to confer places of honour, power, or trust upon them, very wise and good ends are answered by it; for as this gives them the opportunity, so they will improve it for the glory of GOD, and the good of others; they will improve such favours by making use of their power & influence for the promoting of Religion, for the encouraging of [Page] vertue and holiness, and for the suppressing the growth of sin and wickedness in the places and people where, and among whom they dwell; Such Men will improve their powers for GOD, remembring they received the same from him, and so will be the Ministers of GOD for good unto his People. And therefore it must needs be as the Preacher tells us, Prov. 29.2. When the righteous are in authority the people rejoyce, but when the wicked beareth rule, the people mourn.

2. Sometimes GOD orders out an Afflicted state for those he is bringing, or has brought into a state of Grace, in which there appears a great deal of wisdom and prudence.

We have contracted so much baseness, disingenuity and ingratitude by the fall, as that we are apt to abuse the goodness and the mercy of GOD, and turn his Grace into wantonness, and altho' mercies may be very helpful to draw us to GOD; yet there is scarce any Man but what needs to be driven to him by afflictions. And altho' GOD because He delighteth in mercy oftentimes begins with mercies; yet when he sees we won't be drawn with the bands of love, he is then for driving us with the rod of Correction, and this oftentimes with the help of the Spirit proves effectual, when a multitude of mercies have been to little purpose. This was the very case of the Psalmist, Psal. 119.67. Before I was afflicted I went astray, but now have I kept thy word. And so he argues from it in v. 71. That it was good for him that he had been afflicted, that he might learn Gods statutes. The Children of [Page] Israel never came to a sense of their degeneracies, and sinful departures from GOD, till he opened their eyes by some heavy Judgments, but in their afflictions they would confess their sins, and seek him early. The Prodigal never came to himself till he was pinched with extream poverty and hunger, then he resolved, and actually returned to his Father. And this is doubtless the case of many; they would never come to themselves, they would never so much as think of returning to GOD, if they were not awakened and stirred up to it by some sore Afflictions.

There is nothing of outward Means that has a more powerful tendency to awaken Men out of their carnal sloth and security, to put them upon serious thought and consideration, or that is so effectual to discover the evil nature and consequences of sin, as afflictions. They seem necessary to bring persons to GOD at first, & to keep persons close & steddy to him afterwards.

Afflictions are as necessary for the Soul, as Physick is for the Body, they serve to purge away iniquity, and to take away sin, and make us partakers of divine Holiness. And now since nothing of outward means is more powerful than afflictions for the bringing us home to GOD, so the wisdom of GOD appears in ordering out afflictions for such as he has purposed and determined to bring into a state of Grace. But as there are several kinds of afflictions that GOD exercises such withal in order to their Conversion, so I shall mention some of them, and very [Page] briefly hint at the special usefulness of some afflictions in particular, & so the wisdom of GOD in the particular kinds of afflictions that he makes use of. Here then,

1. Sometimes GOD exercises persons with losses and disappointments, and reduces to Poverty, even to such straits and difficulties that they know not how to turn themselves, for a comfortable support in the World.

But now GOD is very wise & prudent in this, because it seems absolutely necessary for some persons to be thus dealt withal, and it serves for many good purposes.

First of all, it serves to give Men a most sensible demonstration of the Vanity of the World, and so affords a powerful argument to wean us from it.

We are all apt to be fond of the World and the things of it, we are apt to place too much dependance upon earthly Riches; but now GOD by depriving us of these outward comforts, by consuming our Estates, & wasting our Substance, and bringing us to Poverty, he effectually teaches us, they are all uncertain Riches, not fit for us to place any confidence in, he hereby gives us a feeling sense and realizing apprehension of the truth of what the Preacher says, Eccl. 1.2. Vanity of vanities, vanity of vanities, all is vanity.

But then again, Cutting us short with respect to outward good things, and reducing us to straits and difficulties, may be very serviceable to bring us to cast our care upon GOD, and to place our dependance more and more upon him.

[Page]We are all exceeding apt to worship the Creature, by putting too much trust & confidence in it: We are ready to say to the Gold, Thou art my hope, to the fine Gold, Thou art my confidence; & so trust in uncertain riches more than in the living GOD. But now GOD by taking away th [...]se things that we more especially depend upon, leads us to depend upon him, and to be casting our care upon him; for when other things fail, it affords an argument for our going to GOD, and trusting in him and waiting upon him. Such a condition will quicken as to apply our selves to our heavenly Father, as our Saviour has directed, to give us our daily bread; for when the streams (on which we had too much dependance) are dried up, we shall be naturally led to the fountain.

But then again, Such low and difficult Circumstances give Men the opportunity of Exercising and Improving in the Grace of Contentment.

The time for the Exercise of Contentment so as to appear any great virtue in us, or for us to improve in this Grace, is the time of outward adversity, when our circumstances are low and difficult in the World, & so there is the strongest temptations against it. For by striving after Contentment with such things as we have, and against Envy at those who are in better Circumstances, we shall advance in this excellent Grace, and come nearer and nearer to the spirit and temper that was in Christ Jesus.

[Page]And then lastly, Poverty, and the want of outward good things, may serve very much to quicken us in our pursuits after heavenly Riches.

When all things here below fail, when a Man is poor and low in the World, and has little or nothing of this Worlds goods to depend upon, this will lead him to think of other Riches, and will afford a very good argument to him to be laying up treasures in heaven. The Apostle tells us, Jam. 2.5. That God hath chosen the poor of this world, rich in faith, and heirs of the kingdom, which he hath promised to them that love him. And now when a Mans outward riches fail him, and he grows poor and low in the world▪ how natural will it be for him to take encouragement from the words of the Apostle to bestir himself so as to become rich in faith, and to secure a more enduring substance than any thing here below, even bags that wax not old, a treasure in the heavens.

And now if Poverty or Straitness of Circumstances has a tendency to, and will if sanctified by the Spirit of GOD produce such good effects, it is certainly wisdom & kindness in GOD to order it out for the lot & portion of some persons. Indeed Agur desired to be delivered from Poverty as well as Riches, and it must be acknowledged to be a thing very undesirable, yea, and attended with many snares & temptations; yet we have reason to believe, and acknowledge that it is a state of life very necessary for some persons, whose tempers are such, that they would pine and grow poor in Grace, if worldly Riches should be increased to them.

[Page]2. Sometimes GOD afflicts persons with Reproach, Disgrace and Contempt.

And this he does in wisdom, for it serves many good purposes, which I must only briefly mention.

Thus such kind of Affliction serve very much to subdue and mortify our Pride.

For when we see others despise us, and have but a mean opinion of us, it will lead us to suspect, whether we have not had too high thoughts of our selves, and will have a tendency to moderate our opinion of our selves, and bring us to a complyance with the direction of the Apostle, Rom. 12.3. That a man think not of himself more highly than he ought to think, but to think soberly, according as God hath dealt to every men the measure of faith.

Moreover, A Mans suffering in his Name and Reputation, and lying [...] under any reproach and scandal, will have a tendency to make him the more watchful and circumspect, it will be an argument with him to take more heed to himself, to his Words and to his whole Carriage & Conversation. If he has any regard for his good Name (which is as great riches) he will endeavour by a blameless life and conversation to recover his reputation, and regain his credit among Men, and that those who have spoken evil of him as of evil doers, may be ashamed as falsely accusing his good conversation in Christ.

But then lastly, It will have a tendency to make Men careful to approve themselves unto GOD, and their own Souls, that when others reproach & despise them, their own Consciences [Page] may have no occasion to reproach them, so long as they live, but that they may have this for their rejoycing in the midst of outward contempt and scorn, even the testimony of a good Conscience▪ That in simplicity and godly sincerity, not with fleshly wisdom, but by the Grace of GOD they have had their Conversation in the World.

So that upon these accounts, reproach and contempt from the World may be a very useful and profitable Affliction to us.

3. Oftentimes GOD afflicts with bodily Sickness and pains, by which he brings them down, even to the very gates of the Grave, and so under fearful apprehensions of Death.

And this is ordered in Wisdom, as it serves many important uses.

Thus, when sickness seizes violently upon us, and death begins to stare us in the face, it serves at once to rouz [...] us out of our carnal sloth and security, and puts us upon thinking of Death and Judgment, and ETERNITY in good earnest; it puts us upon more earnest prayer to GOD for his Mercy and Grace, than at any other times. It also stirs us up to examine our selves, upon looking back upon our past lives, and renewing our repentance and sorrow for sin, and it excites the utmost earnestness and diligence in making our Calling and Election sure. Moreover, such times of sickness and danger, causes all the Glory of this World to vanish and disappear, and to be despised in our Eyes; then we have a more sensible apprehension of the vanity of the World, and of all things in it.

[Page]Furthermore, a time of sickness and danger puts us upon making solemn promises and resolutions, that we will forsake our sins, and live more to the glory of GOD than ever; which altho' they are too often forgotten when their sickness and danger is over, yet when it is accompanied with the Spirit of GOD, it leaves such deep impressions upon Mens minds as have a most powerful influence upon their lives ever after; their resolution, and their care has been like that of the Psalmist▪ Psal. 66.13, 14. I will pay thee my vows which my lips have uttered, and my mouth hath spoken, when I was in trouble. And surely when it has such effects as these, we shall have occasion to rejoyce and be thankful to GOD all our days, for his wisdom and his goodness in th [...] visiting of us.

4. Sometimes GOD exercises with inward troubles and distresses, and this also with a great deal of Wisdom.

GOD sometimes hides his face from his Children, and then they are troubled, their fears and doubts arise about their spiritual Condition, and they are greatly distressed in their Minds least they are yet in their sins, and so under the wrath of GOD, and in danger of Hell, and eternal Destruction. Now altho' such spiritual doubts and fears are some of the sorest Afflictions we can meet with in the World; (for a wounded spirit who can bear?) yet the tendency of them is such, as [...]kes them capable of, and they oftentimes do prove [...] useful and serviceable to us.

For such kind of afflictions put Men upon Examining [Page] themselves with the greatest strictness imaginable, to find what is amiss; by which means if there be any sin or lust lurking in them, it will be discovered, to be repented of, and forsaken.

And then again, it puts Men upon a more close walking with GOD, and upon the greatest care and watchfulness least they fall into sin. When a Man is under such doubts & fears about his spiritual State, he will be more careful how he performs duty, and more fearful of neglecting it, or being formal & lifeless in the performance of it. The distresses of his mind will make him fervent in spirit whilst he is serving the Lord. And then when GOD shall return to such an one, and speak peace unto him, the Experience he has had of the sad Condition of those who have GOD withdrawn from them, will make him careful least he return again unto folly, and thereby should again have the light of GOD's countenance hid from him.

5. Sometimes GOD in his holy Providence permits those whom he is bringing, or has brought into a state of Grace, to fall into gross and scandalous Sins, which in the conclusion proves very useful and serviceable to them, and so the wisdom of GOD is to be seen & acknowledged in it.

I say, GOD permits them to fall, for he does not by any positive act of his cause them to fall; but he for wise and good reasons sees cause so far to withdraw his restraining Grace, that they are overcome by the temptations they meet with, and so fall into some scandalous sin; sometimes [Page] into the sin of Drunkenness, as Noah did, Gen. 9.21. Sometimes into Drunkenness & Incest, as Lot did, Gen. 19.33, 35. Sometimes into Murder & Adultery, as David, 2 Sam. 11. ch. Now altho' these things reflect great dishonour upon GOD, and are very provoking and offensive to the pure Eyes of his Glory, wounding to Mens Souls, and hurtful to Religion, yet GOD who can bring good out of the greatest evil, does sometimes so order it, as that such gross and scandalous falls prove useful and serviceable to a Man afterwards. Nay I believe it has oftentimes proved a very great instrument of a sinners Conversion: his having committed a scandalous sin puts him upon more thoughtfulness than ever he exercised before; and he is led by it to consider the evil there is in sin in general, as well as of that sin in particular; and we may oftentimes observe persons growing more serious and circumspect after some scandalous fall, than ever they were before. Furthermore, it serves to humble them, and causes them to walk softly all their days. It also leads them to consider the weakness, & impotency of Men when left to themselves, and will lead them to be more watchful against those things that have in times past proved insnaring to them: and so, in short, one foul and scandalous sin sometimes prevents many less notorious ones, which yet might have been as offensive to GOD. Moreover, the scandalous falls of some serve as warnings to others, and may make them more upon their watch and guard: for they administer this counsel, and admonition to all, 1 Cor. 10.12. Let him that thinketh that he standeth,[Page]take heed left he fall. But now GOD forbid that any from what has been said, should take encouragement to indulge themselves in any gross presumptuous sins, from vain pretences, that it may be useful to them hereafter; for this would be in a most horrible perverse manner to turn the Grace of GOD into wantonness.

I might go on to instance in some other particular Afflictions, and show the usefulness of them on spiritual accounts. I might likewise take occasion to observe the dispensations of Providence towards the wicked and ungodly, even such as live and dye in their sins, even the merciful and afflictive dispensations of Providence towards such, and show to what good purpose they are capable of being improved by others, for the bringing them into, or forwarding them in Grace and Holiness; and so the wisdom of GOD that appears in them. Thus I might show that the awful Judgments which GOD oftentimes in his Providence brings upon Sinners in this World, is capable of being improved to great advantage by others, as it serves very convincingly to discover the divine hatred and abhorrence of sin, and to warn us of the danger of going on in any sinful courses; & so oftentimes serves to deter persons from going on in their sinful practices, left they should fall under the like terrible Judgments. The divine J [...]dgments brought upon Sinners oftentimes answer this good end, to make others he [...] an [...] fear, and not do any more so wickedly.

So also might I show how the outward prosperity that GOD affords sometimes to Sinners, may [Page] be of great use and service to the Children of GOD. For altho' we are ready to cry out with wonder & say, Wherefore doth the wicked prosper? And altho' the Psalmist confesses, That his feet were almost gone, and his steps had well nigh slip'd, and he was envious at the foolish, when he saw the prosperity of the wicked. Psal. 73.1, 3. Yet it will appear that GOD has very wise & gracious designs in it, especially towards his Children, even to strengthen their faith, and to advance them in Grace and Holiness. Thus for instance, it affords a very good argument for a future state, wherein GOD will make a remarkable difference between him that serveth GOD, and him that serveth him not. Moreover, it may serve to give us a more inlarged thought of the glorious rewards of the other World, and a meaner apprehension of the goods of this present World; for by this we see that GOD esteems the goods of this World as nothing, not worth the making a difference, as to them, between the righteous and the wicked. And then it also naturally leads us into this thought, That if GOD will give these things so freely to the wicked, how great a good must that needs be that is laid up for them that love, and fear his Name.

But this is sufficient to show the wisdom of GOD in his Providences, as he improves them as means to bring us into, and carry us on in the state of Grace.

I shall conclude with a very brief Improvement.

1. It is matter of shame & humiliation, that we have made no better Improvement of the various dispensations of divine Providence.

[Page]By what we have heard, we learn, That every Providence whether Merciful or Afflictive may be improved to great advantage, and may help us forward in Grace & Holiness; but what improvement have we made of them? GOD has sometimes been for drawing us with the cords of a man, and with the bands of love, by causing goodness & mercy to follow us; but we have been so base and disingenuous as not to be drawn or allur'd by his kindness. That goodness of his which should have led them to Repentance, has been basely abused, by our taking encouragement there-from to go on still in our trespasses. On the other hand, GOD has been sometimes driving us by the rod of Correction, but we oftentimes have been so stupid as to refuse to receive Instruction by it. We have been Murmuring and Impatient under Afflictions, and have hardned our Necks under Reproofs, instead of returning to him that has been smiting of us. Now we have reason to be humble that we have made no better advantage of the various turns of Providence, and may well blush and be ashamed that we have made such an ill improvement of them; and surely many of you who have been so ungrateful, and so incorrigible, may justly fear that GOD will speedily leave you to your selves, will let you alone, and use no more means with you to reclaim you, but will give you up to your own hearts lusts, and then every turn of Providence, instead of being any way serviceable to you, will only serve to help you fill up the measure of your sins, and ripen you the faster for eternal Destruction.

[Page]2. What we have heard teaches us, to Acquiess in every dispensation of divine Providence.

For since every Providence is capable of being improved to good advantage, and since GOD knows what kind of Providences are best for us, we ought to acquiess in all his dispensations. Who need Murmur or be Impatient under Afflictions, when every Affliction may be of so great profit to us. Afflictions oftentimes prove the means of our Conversion & Salvation, they serve to further the Saints in Grace, and to work out for them a far more exceeding & an eternal weight of glory; what foundation then is there for Murmuring or Impatience under Afflictions? We may be sure that the Father of Spirits chastens his Children for their profit, and therefore if we would govern our selves by Reason, we should desire GOD to order out such a state of life for us, as will be most for our spiritual Advantage, even altho' it be an afflicted one. To Conclude,

Let us all observe the dispensations of divine Providence towards us, and let us consider how every turn of Providence may be improved by us, and in what ways especially they may be helpful to us in working out our Salvation. Let us consider that GOD has some wise & good design in all his dealings and dispensations towards us; and let us see to it that we comply with the gracious designs of GOD in them. Let us hearken to the voice of GOD in every Providence, and then we shall experience all things working together for our good; and all the paths of the Lord to be Mercy and Truth unto us. Then we [Page] shall find the Mercies of GOD leading us to Repentance, and to GOD the fountain of all our Mercies; then we shall find Afflictions turning to our profit, consuming our dross and corruption, and causing all the Graces of the Spirit to grow and increase within us; for as the Apostle says, Rom 5.3, 4, 5. We glory in tribulation, knowing that tribulation worketh patience, and patience experience, and experience hope, and hope maketh not ashamed, because of the love of God that is [...] abroad by the holy Ghost, which is given unto us.

Sermon, XVII.

WE are yet upon the Fourteenth general Instance of the wisdom of GOD in the affair of our Redemption, Namely the Application of this Redemption to us, and the manner of it.

And for the regular handling of this point you may remember that I divided the Redemption that Christ has purchased, and which is applyed to us into three general parts, viz.

1. The Pardon & Justification of the Sinner.

2. His Regeneration or Conversion, and the progress of Grace in Sanctification.

3. His Glorification, or eternal Salvation.

The two first of these have been particularly, and distinctly handled. And I have in some measure shewn how the wisdom of GOD has abounded not only in the manner of a sinners Justication, but also in the means and methods made use of [Page] for our Regeneration and Sanctification. And I am now come to the last or finishing stroke of our Redemption, viz. our Glorification. As Christ has purchased Pardon and Grace, so he has purchased eternal Life and Glory for us. And now in the application, or bestowment of this glory and happiness, there will be bright discoveries of divine wisdom and prudence to such as seriously consider the nature of this Glory, and the steps and methods taken in receiving us unto it.

So then,

3. In the Glorification of the Saints, or in GOD's receiving any of the Children of Men to his Kingdom and Glory, there appears a great deal of Wisdom and Prudence.

Under this head I propose to consider something of the nature of the Glory it self. The Persons that shall be received to it. The Evidences and Assurances GOD is giving of it. And the Time and Manner of arriving at the possession and enjoyment of it. Each of which will make some Considerable Discoveries of the divine Wisdom.

Here then,

1. The Nature and Degree of the Glory & Happiness that Christ has purchased, and is now preparing for us, is such as to manifest and discover the Wisdom of GOD.

Indeed as for this Glory and Happiness, it is out of the reach of our Capacities to comprehend; much less to describe. The Apostle tells us, 1 Cor. 2.9. Eye hath not seen, nor Eye heard, neither have entred into the heart of man▪ the things that God hath prepared for them that have[Page]him. If this could be said with respect to the glorious times of the Gospel, how much rather may it be said of the Glory that shall be revealed in us in the world to come? Nevertheless the Scriptures do give us some general hints concerning the state of the blessed by which we may have some general, but not adequate Ideas of the heavenly Glory. Thus we may gather from the Scriptures, that altho' the happiness of Heaven is represented by sensible Metaphors; yet that it is not a carnal, but a spiritual kind of happiness; that we shall be made perfect in holiness; that there wont be the least Inclination, nor Propension to sin remaining in us, but that we shall be perfectly pure and holy; and that we shall dwell in the presence of GOD and CHRIST, and have a most glorious vision, and full fruition of him; that we shall enjoy every thing that can gratify our pure and perfectly refined natures, even Rivers of pleasure and fulness of joys; and that every thing that can disturb or afford any uneasiness to us shall be entirely banished that blessed Place; that all the former things will be entirely passed away, that there will be no more sickness nor pain no more sorrow, nor any more death, but all tears shall be wiped away from our Eyes. It is likewise represented as a state wherein we shall have the greatest honour conferr'd upon us and shall be employed in the most delightful Exercises, even to joyn in Consort with all the holy Angels in singing Praises and Hallelujahs, giving blessing, and honour, and glory and power to him that sitteth on the throne, and unto the Lamb.

[Page]Moreover, the account the Scriptures give concerning the duration of the Glory is, that it is Eternal; and so will never have an end: It is called eternal Life, an everlasting Kingdom; A crown of glory that fadeth not away; an Inheritance Incorruptible and undefiled, and that fadeth not away. And now here is Wisdom,

1. Because this is a glory and happiness suited to our rational Nature.

As it is infinite goodness in GOD to provide a happiness for his Creatures, so he discovers his wisdom in suiting the happiness to the nature of the Creature on whom he bestows it. That which would be a compleat happiness to one kind of Beings, would not be so to another: that which would be a compleat happiness to a meer sensitive Creature, can by no means be sufficient for a rational one. Now GOD has wisely considered our frame and constitution, and has provided a happiness that is altogether suitable to such natures as ours. We are in our make and constitution not meerly sensitive, but rational Creatures: we have rational and immortal Spirits formed within us; and as this is the most noble part of our constitution, so GOD has had a particular regard to the Soul in the happiness he has provided for us. The good which he has laid up for them that love and fear his Name, is of such a nature, as to gratify all the rational and immortal desires of our Souls, in a more especial manner▪ Indeed many Men thro' the carnality of their hearts, and their having been strangers to any other but sensual pleasures, are ready to imagine [Page] the happiness of Heaven to consist in the free and full gratification of their sensitive Appetites: but what a poor kind of happiness would this be for a man, for a rational Being? What satisfaction would that be to a rational & immortal Soul? And therefore GOD in his infinite Wisdom has considered us as Men, and not as Beasts, in the happiness he has reserved in Heaven for us: and has suited it to our Superiour, that is to our Spiritual & Rational part. But then as our bodily and fleshly Appetites, if they are ungratifyed afford a great deal of uneasiness & disturbance to us, and would interrupt and hinder the Soul from taking the full delight and satisfaction in divine and spiritual Enjoyments; therefore GOD has wisely taken care that we shall not carry such gross & sensitive Appetites with us to Heaven. These gross and corruptible Bodies, and consequently these gross and carnal and sensitive Appetites will be left behind, and our Bodies will be refined and spiritualized before they get to Heaven. They are to lye down in the Grave and see Corruption; but they will be refined in their Resurrection; It is sown a natural body, it is raised a spiritual body, says the Apostle, 1 Cor. 15.44. And consequently the desires of the whole Man will be pure and spiritual in the Resurrection State, and so the happiness of Heaven which is of a spiritual Nature will be altogether suited to our refined Natures, and will perfectly gratifie every desire, we shall carry with us into that high & holy place.

2. Because this is a glory and happiness in, and by which the Grace of GOD is greatly Magnifyed and Illustrate.

[Page]As has been all along observed, that must always be looked upon as an instance of wisdom, that serves to illustrate or display any of the divine Perfections And now what can be more effectual to set forth the riches of divine Grace, and make it very conspicuous and glorious in the Eyes of the rational intel [...]igent Creatures, than his providing such an infinite and eternal weight of glory, and happiness for some of the sinful Children of Men, who deserved nothing but everlasting Misery, and Destruction at his hands? Surely GOD would have manifested his Mercy and Compassion, if he had only mitigated the torments of Hell; and a very high degree of it indeed, if he had entirely saved us from going down into the pit of everlasting destruction altho' he had bestowed no positive happiness upon us. And it would be a further manifestation of divine Mercy and Grace, to have offered any, even the least degree of positive happiness unto us. But now what infinite riches of grace are manifested in bestowing Heaven it self with all the infinite glories of it upon us! It is an instance of grace and favour in a Prince to grant a bare Pardon to a Traitor: but how much greater grace to receive him into his bosom, and put all possible marks of kindness and respect upon him, and inrich him with every thing that he can desire? But now such Grace, yea infinitely greater Grace than that, is manifested in GOD's bestowing eternal Life and Glory upon any of the Children of Men. Surely here is such an unparallel'd instance of love and grace, that the Angels may well stand [Page] and wonder at it, desiring to look into it, and yet be never able to comprehend it, for it passeth Knowledge.

3. Because it is a glory and happiness worthy of GOD to bestow on such as he adopts into his Family, and makes his Heirs.

It is highly proper that when GOD is pleased of his sovereign grace to Adopt any of his Creatures, & bring them into the high & near relation of Children, he should bestow something on them worthy of such a Father, who is the high Possessor of Heaven and Earth, to give to such as are his Children and his Heirs. And now as GOD thro' the riches of sovereign Grace has been pleased to make choice of some of the Children of Men, to make them his own Children by Regeneration, and by Adoption, so they are look'd upon & considered as Heirs of GOD, even Co-heirs with CHRIST. For thus the word of GOD allows us to argue, Rom. 8.17. And if Children then Heirs, Heirs of God, and joynt Heirs with Christ. Now I say, since they are the Children & the Heirs of GOD, it is highly proper the Inheritance should be such an one as is worthy of such a great, such an heavenly Father to grant, and suitable for the Children of such a Father to receive. And thus it is, for it is a glorious, and an eternal Inheritance; it is an Inheritance Incorruptible & Undefiled, and that fadeth not away, reserved in Heaven for them. It is an Inheritance that is large enough to afford a supply of every thing that can be desired, and that can make us happy; and it is an Inheritance Intailed upon us for ever, of [Page] equal duration with our Immortal Souls. So that considering our Natures and Capacities, GOD could not bestow a better Inheritance upon us, for it is as much as our Natures in their highest inlargements are capable of enjoying. So that how inlarged soever the expectations of GOD's Children are, from the consideration of their having such a Father who is the sovereign Lord Proprietor, & Owner of all things, yet there won't be the least frustration or disappointment, nay it will infinitely surpass all their expectations; for Eye hath not seen, nor Ear heard, neither have entred into the heart of man the things which God hath prepared for them that love him, 1 Cor. 2.9.

5. Here is wisdom inasmuch as the nature of this Glory and Happiness is such, as consists in the actual Praising and Glorifying of GOD Himself.

I have once and again observed, that the highest, wisest and best end that GOD can ever propose, is, His own Glory: and his infinite wisdom discovers it self in ordering every thing in such a manner, as that his glory shall be advanced thereby And now this wisdom discovers it self in the Glory and Happiness that GOD has prepared for them that love him. For the contrivance of infinite wisdom in this matter is, that we should have such divine, holy and gracious tempers & dispositions of Soul formed within us, and perfected when we get to Heaven, as that our highest Glory and Happiness, and that which we shall take infinite delight and everlasting satisfaction in, will be the serving, praising and glorifying GOD with all our powers. Heaven, and [Page] the happiness of it is represented as consisting in our being imployed in giving Blessing, & Honour, and Glory; and Power to him that sitteth on the throne, and unto the Lamb for ever and ever, in waiting his Commands, and in fulfilling his pleasure. This is the present happiness of the holy Angels that are admitted into the glorious presence of GOD, and are continually bowing before his throne, adoring and praising of him, ministring unto him, and standing ready to do his Will.

And this will be a great part of the happiness of the Saints in Heaven. For their hearts will be so swallowed up in love to GOD, and the Lord JESUS CHRIST as that nothing will be so great a happiness to them as to dwell in GOD's presence, and have sensible manifestations of his favour, to be bowing before him in the lowest postures of adoration, to be ascribing greatness to their GOD, and giving to him the glory due unto his Name; in receiving, and then in fulfilling his Commands.

And now surely this is wisdom in GOD, so to sanctify, change & dispose our hearts unto himself, as that his glory, and our happiness become not only consistent, but even one and the same thing; insomuch that by the glorifying GOD in the highest manner, we shall receive the fullest satisfaction, and taste the highest delights, and pleasures that we are capable of.

2. If we consider the Persons that shall be received to this Glory and Happiness, the wisdom of GOD will discover it self therein.

Now the Saints and true Believers, are the only [Page] Persons that are interested in, or that shall be received to this Glory. None but such as are Regenerated and born again, can see the Kingdom of GOD. None but such as by faith receive and embrace the Lord Jesus Christ their onl [...] Saviour, as he is of [...]ered to them in the Gospel, shall be saved. None but such as repent unfeignedly of all their sins, and that bring forth fruits meet for Repentance, shall receive the remission of their sins, and an Inheritance among them that are Sanctifyed. None but such as have clean hands, and a pure heart; and who do not lift up their Souls to vanity, not swear deceitfully, shall ascend into the hill of the Lord, and stand in his holy place. in short, we are expressly told, Heb. 12.14. That without holiness not man shall see the Lord. And therefore according to the tenour of the Gospel, which alone informs us in this matter, they and only they, as the Apostle tell us, Rom. 2.7. Who by patient continuance [...]n well doing, seek for glory, honour, and immortality, shall obtain eternal Life. And as for others, Such as are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish upon every soul of man that doeth evil; as in the following words. And then the same Apostle to the Corinthians plainly tells us, 1 Cor. 6.9, 10. That the unrighteous shall not inherit the kingdom of God; be not deceived, neither Fornicators, nor Idolaters, nor Adulterers, nor Effeminate, nor abusers of themselves with Mankind, nor Thieves, nor [...]ave [...]ous, nor Drunkards, nor Revilens, nor Extortioners, shall inherit[Page]the Kingdom of God Accordingly in that particular account we have of the solemn process in the day of Judgment, in Matth. 25 ch. This is the conclusion of it, These, that is the wicked, shall go away into everlasting Punishment, but the Righteous into life Eternal: as in the last verse.

And now in this appears the wisdom of GOD.

Because,

1. The Saints and true Believers are fitted for this heavenly Glory and Happiness.

It is highly requisite that such as are design'd by GOD for future Glory and Felicity, should be fitted and qualified for it before hand; for to what purpose would it be to bring persons to a state of Glory and Happiness that they have no notion of, nor delight in? Therefore this must be considered as an instance of wise and prudent management in GOD, that all such as he has ordained to eternal Life & Happiness, he has taken care that they should be fitted and qualified by his Grace for the Place, the Company, the Exercises and Enjoyments of that glorious State. He receives none to that blessed Place that are in their fine, and under the power of their Lusts and Corruptions; he brings none thither that are not fit for the Company & Society of Heaven: None that are not capable of the holy Exercises and Imployments, and capable of relishing the delights of Heaven. They are made meet for the Inheritance of the Saints in light, before they are brought into the possession of it. They are chosen to salvation thro' sanctification of the spirit. Accordingly all true Believers, who are the only [Page] Heirs of the heavenly Glory, are renewed and sanctifyed by the Grace & Spirit of GOD. Their Souls are restored to their primitive rectitude and perfection: the Image of GOD, which consists in knowledge, righteousness and true holiness, is reimpressed upon their natures; they are cleansed from all filthiness of flesh and spirit, and are perfected in holiness, and thereby are fitted for the presence of the holy GOD, and to dwell in the high and holy place, and fitted for the Society of holy Angels, and to joyn with them in holy Exercises & Imployments. And after such a manner is every true Believer, who are the persons GOP calls to his Kingdom and Glory, fitted and prepared for it beforehand. Every Saint has an heavenly temper wrought in him before ever he is brought to dwell in Heaven. They are all trained up in the business and employments of Heaven, whilest they are here upon the Earth, insomuch that Heaven may be said be begun with them, even whilst they are here upon Earth: for the devout worshipping and serving GOD in religious duties here in his Tabernacles below, and the sweet communion & fellowship, the delight and joy, the Saints do often experience in them, are emblems of the most glorious Services, the ravishing delights and joys of his Temple above. For the difference lies not so much in kind, as in perfection and degree. So that the Saints, the Children of GOD, and the Heirs of Heaven, are here in the School of Christ trained up to it whilst on Earth; and when they are made meet for, they are received to the Inheritance [Page] of the Saints in light, and not before: which shews the wisdom of GOD.

2. It is wisdom in GOD to receive only the Saints, and holy Ones to Glory, because it would be unworthy of him [...] [...]nd would reflect great dishonour upon his Name, to receive or admit any other.

If GOD should receive unsanctified, impenitent, unbelieving Sinners to Heaven and Happiness, it would be a reflection upon the divine wisdom, because they are such unworthy improper, and unsuitable persons to be admitted into such a pure and holy place. There is no manner of congruity or agreableness between such filthy and impure Creatures, and such an high & holy Place, but the utmost opposition and contrariety; and therefore it could not be consistent with wisdom to receive them to such a Place. Moreover, it would be a great reflection upon the Holiness of GOD; for who could have believed that he was as he declared himself, a God glorious in holiness, and of purer eyes than to behold Iniquity, if he should have received such impure, vile and sinful Creatures as we are by nature, into his most favourable & gracious presence? Who could think that God hated wickedness, & that he is angry with the wicked every day, if he should receive impenitent Sinners, unsanctified Creatures to the Habitation of his Holiness, and of his Glory; to enjoy his reconciled face and favour, to have all possible marks of honour and kindness put upon them, and they instated in everlasting bliss and happiness? Furthermore, it would be a reflection upon the Godness of GOD, as if that was degenerated [Page] into a fond Indulgence, if he should not only permit his Enemies & Rebels, and those that hate him, and do all they can to dishonour & provoke him, to go unpunished; but also confer the greatest positive honours and favours upon them. And so in short, there is no perfection in GOD but what would suffer great dishonour, if he should admit any impure, unsanctifyed ones to partake of the heavenly Glory, while they remain such; and therefore it is wisely and prudently done by GOD, utterly and everlastingly to exclude them.

3. It is wisdom in GOD to receive none but Saints, because no other are fit for, or capable of the Imployments and Enjoyments of Heaven.

What would an unsanctifyed Soul do in Heaven, supposing it was possible for him to have admission? It would be no Heaven, nor afford any happiness to him: how unsuitable, and how uncomfortable would it be for a sinful, wicked man to dwell in the presence of an Infinitely holy GOD, and to associate with none but holy Angels and Saints? And what satisfaction could an obstinate Sinner that hates GOD, and all that it is good and holy, take in dwelling for ever in the presence of GOD, and in being perpetually imployed in serving, praising & glorifying of him? Surely all religious duties are a burthen and a wearisomness unto such while here below, and if they carried the same temper to Heaven with them how would it be possible for them to take any pleasure or satisfaction in spending an Eternity in such Exercises? Verily Heaven would be a burdensom & an uneasy place to a carnal▪ unregenerate [Page] Soul; and such an one would prefer Heaven to nothing but the meer exquisite torments of hell: this world and the pleasures of sin and sense, are much more desireable to such an one.

Now surely, it is wisdom in GOD to exclude all such as are so unfit for that glorious place; for why should he receive such into the heavenly Glory, that would not only pollute and defile the place, interrupt and disturb the blessed Society there, but would despise and reject the glories of that place, and take no manner of delight or satisfaction in them!

I proposed to consider the Evidences and Assurances GOD is giving of this Glory & Happiness, and the Method he takes to bring us to the full possession of it, and take notice of the wisdom of GOD appearing in these things; but I must leave the consideration of them to another Opportunity, and shall conclude at present with a brief

Improvement.

1. Let us admire & adore the astonishing Grace of GOD in providing such a Glory and Happiness for us.

When we consider what vile and sinful creatures we are by nature, and what infinite provocation we have offered to GOD by our sinful practices, and how much we have deserved, and so how just it would be with GOD to have punished us with an everlasting destruction from his presence, and from the glory of his power, into the Lake that burns with fire & brimstone; and when we consider that instead of this there is an [Page] exceeding, and an eternal weight of Glory purchased and provided, and offered and made over to every penitent and believing sinner: I say, if we consider these things, as they will fill us with the utmost joy and gladness, so they will fill us with wonder and astonishment; that instead of dwelling with devouring fire, and inhabiting with everlasting burnings, (which is but the just desert of our crimes) there are glorious Mansions prepared for us in Heaven, even in GOD's presence where is fulness of joy, and at his right hand, where are rivers of pleasures for evermore; we may well cry out with wonder and amazement, O the height, the depth, the lenght, and breadth of divine love! And now how should this inflame our Souls with love, inlarge our hearts in thankfulness, and fill our Mouths with praises to the GOD of all Grace, who not only saves us from the wrath to come, but has called us to eternal Glory by Christ Jesus.

2. Since there is such a glory and happiness provided for the Saints, and reserved in the Heaven for them, let us have our Eye continually upon it.

We should be frequently meditating upon the future glory and happiness, we should be often thinking with our selves of the greatness and the excellency of it: we should consider it as a good suited to our natures, to afford a perfect happiness unto us; as that which is able to satisfie the most inlarged desires of our Souls, and what is commensurate also with the everlasting duration of them. I say, let us muse and meditate on this happiness, and let us [Page] compare it with the world and all the fading glories of it: and it would serve wonderfully to fill us with an holy contempt of this world, and all its enjoyments. Then we shall see and be convinced, that there is nothing in this world, not all the pomp, riches and grandeur of it, to be compared with the glory that shall hereafter be revealed in us. The fervent, serious and realizing thought of the heavenly glory, would raise up our affections from earth to Heaven; we should then set our affections on things above, and not on things on the earth. If we would spend more time to think upon Heaven, and the happiness of it, our Souls would not cleave unto the dust, as now they do; we should not look upon this world as our home, we should not look upon the riches of it as our treasures, nor content our selves with a portion here, but we should be for laying up treasures in Heaven. This would put us upon living above this world, and would q [...]icken us in our pursuit after, and preparations for the coming world. This would quicken us to endeavour after those things that accompany Salvation, and that are necessary to qualify us for the Inheritance among them that are fanctifyed. Having this hope in us, and having it frequently in exercise, we shall be purifying our selves, even is God is pure; cleansing our selves from all filthiness of flesh and spirit, perfecting holiness in the fear of God; that so we may be fit for the high, and the holy place, into which nothing can enter that defiles. And it is because Men don't take time to think of these things, [Page] nor to bring themselves to a realizing apprehension of them, that they are so little affected with them, and are so careless in securing an interest in them. Wherefore let us think more of Heaven, & less of the present world: and it is most certain, that if our treasure was in Heaven, our hearts would be there also; yea, and our Conversation would then be more in Heaven than now it is.

3. From what we have heard, we may gather one very good rule by which to judge of our selves, whether we have an interest in the future Glory, or not; Namely, our being fitted & qualifyed for it.

For by what has been said, we find that none shall ever go to Heaven, but such as by the Grace of GOD are fitted and prepared for it. As the vessels of wrath are fitted for destruction, Rom. 9.22, 23. so the vessels of mercy are afore prepared unto glory and such are made meet for the Inheritance among the Saints in light, before they become partakers of it, Col. 1.12. So that none can go to Heaven, but such as are fit for the high and holy place. And therefore the best way to know whether we have an interest there, is to see, and examine our selves, whether we are fit for it: if we can find our selves fitted and prepared for Heaven, we may depend upon it that we have an interest, and shall in due time have an open entrance ministred to us into the everlasting Kingdom. For GOD never fits a person for glory and happiness, but he will receive him unto it at last. But if we don't find our selves fitted for it, if we don't find a spiritual, [Page] holy, heavenly frame of Spirit, producing a blameless, heavenly Conversation, we may conclude that we have no lot or portion there.

Wherefore let us all Examine and Try our selves by this rule; let us look into our hearts, and let us observe our lives to see what manner of persons we are. Let us see whether we have such a superlative love to GOD and CHRIST reigning in our Souls, as fills us with the most longing desires after, and the greatest delight in having Communion, and fellowship with the Father, and with the Son Christ Jesus. Does it appear to us to be our greatest happiness, to dwell in the presence of GOD, to be imployed in serving, praising and glorifying of him for ever? Have we such an hatred of sin, and love to holiness wrought in our Souls, that Heaven recommends it self to us chiefly, because of its perfect purity and holiness? Is the Society of the Saints on Earth the most delightful Company to us? And is serious, spiritual, heavenly discourse and conversation with them the most desirable and delightful to us? Can we call the Sabbaths of the Lord our delight? And is it with the voice of joy and praise, that we go to the House of the Lord, and attend upon him in the duties of Religion? Now if we can find these things in us we find a heavenly temper, and a fitness for Heaven, and may upon good grounds depend upon obtaining an Entrance into it; these heavenly qualifications are earnests and pledges of the glory & happiness we shall at length be brought to the possession of.

[Page]4. Hence the unreasonableness & folly of those that expect Heaven and Happiness, while they remain in a graceless Unconverted State.

GOD in his infinite wisdom has seen cause for ever to Exclude such the Kingdom of Heaven, who have not been born again, but live and dye in their sins; and from what we have heard, w [...] see there is a great deal of reason for it. Now therefore what folly is it for an obstinate impenitent Sinner to hope for or expect it, whilst he continues in such a state? For Heaven, as we have said, is an high and holy place, into which nothing shall or can enter that defiles, that worketh abomination, or that maketh a lye. Now he that is under the guilt, and filth of sin, having never been washed in the blood of the Lamb, must needs be very polluting & defiling to the holy place: and therefore 'tis not possible for such an one to enter. Moreover, how can a Man with all his sins upon him think of approaching before the holy GOD? With what face could he appear in his presence, that has so often rebelled against him, before he has humbled himself to the very dust for his sin, and has obtained pardon and reconciliation with GOD thro' Christ? But if we should suppose that GOD would deny himself so far, as to permit such an one to enter thro' the gates into the celestial City, what would he do there? You that never loved GOD, nor any of his ways here on earth, and whose language to GOD has been, Depart from us, for we desire not the knowledge of thy ways; what pleasure can you think of taking in [Page] approaching before GOD in paying religious Worship and Adoration to him for ever, when the short services of his worship are such a wearisomness and burden to you whilst on earth? You that never loved the Saints on earth, but hated, despised & rejected them, with what pleasure can you think of being linked to them for ever? Or what pleasure could you take in them? Verily you would be burdensome and uneasy to each other. In short, as the Apostle argues, 2 Cor. 6.14, 15. What fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? No more fellowship, concord or communion could an impenitent Sinner have with Christ, or with the Saints in Heaven. So that it is the greatest presumption, folly and madness in the world, for any whilst under the dominion of sin, to think of going to Heaven; for they will most certainly be disappointed. Such are so unfit, as well as unworthy of that place, that it is impossible for them to gain admission; the gates of Heaven will be shut against them, and altho' they cry, Lord, Lord open unto us, it will be in vain, and CHRIST their Judge will in his Wisdom and Justice say, Depart from me all ye workers of Iniquity.

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Sermon, XVIII.

IT is the finishing stroke of our Redemption that is yet under consideration, Namely, our Glorification: Under which head I have considered something of the nature of the future glory and happiness reserved in Heaven for us, and the wisdom of GOD appearing therein. I have likewise observed to you the wisdom of GOD appearing in the persons appointed to partake of this glory and happiness that is to come, viz the Saints and they only; they, and only they, that are renewed & sanctified by the saving Grace of GOD.

I now proceed to say,

3. The Evidences and Assurances which GOD is pleased to give us, that there is such a Glory and Happiness prepared for us, is a further manifestation of the divine Wisdom.

Now GOD is giving us Evidences and Assurances hereof,

1. In his holy Word.

Therein we have Him asserting and declaring that this shall be the Portion of all true Believers. Thus our Saviour tells us, Matth. 25 46. These, that is, the wicked, shall go away into everlasting punishment, but the righteous into life eternal. So Mark 16.16. He that believeth, and is Baptized, shall be saved. So, Rom. 2.7. To them who by patient continuance in well doing, seek for glory, honour and immortality, eternal life. And so in a multitude of other places, is eternal life & happiness [Page] spoken of as what every true Believer shall be received unto: And it is said to be promised, and that from the beginning before the World began. In hope of eternal life, which God that cannot lie, hath promised before the world began, Tit 1.2. But then there is not only the word and promise of GOD, but he has for the further certainty of it confirmed it by an Oath. Heb. 6.17, 18. Wherein God willing more abundantly to sh [...]w unto the heirs of promise the immutability of his counsel, confirmed it by an oath; that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold on the hope set before us. And now these exceeding great & precious promises being thus confirmed, make it abundantly evident that there is a glory & a happiness prepared for all the Children of GOD, to which they shall be received. For,

First of all, there is Almighty Power whereby he is able to accomplish his promises. None can oppose or hinder him from accomplishing every word that he hath spoken. He has the keys of Heaven, as well as of Hell, & of Death: as he can shut, and none can open; so he can open, and none can shut.

And then again, these promises are strengthened and confirmed by Infinite & Immense Goodness, which inclines and disposes GOD to do good to all his Creatures, and especially to fulfill all the good that he has promised to them.

Again, the infinite Justice of GOD serves to strengthen the promises; for altho' eternal Life [Page] be the free gift of GOD unto us; yet considering it with respect to Christ our Mediator & Surety, it is no more than is justly due; for he purchased it for us, and now according to the tenor of the new Covenant, it is an act of Justice in GOD to bestow this glory upon the Saints; and we are sure that the Judge of all the earth will do right.

And then lastly, there is the immutable Truth and Faithfulness of GOD, whereby he is not only always of the same mind he was when he made the promises; but is also obliged to fulfill them, and to suffer Heaven & Earth sooner to pass away, than one word that he hath spoken.

2 GOD is giving Evidences of the future Glory, by the conduct of his Providence.

For every one must acknowledge there is a great and real difference between Saints & Sinners; and that the Saints who love GOD with all their hearts, and keep his Commandments shall be distinguished by the divine Favours.

But now we find by Experience, that there is no remarkable difference in this life, with respect to the dispensations of divine Providence; for as the Preacher says Eccl. 9.2. All things come alike to all, there is one event to the righteous and to the wicked; to the good and to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not; as is the good, so is the sinner; and he that sweareth, as he that feareth an Oath. Oftentimes the wicked prosper and grow great in the world, they are not in trouble as other men, neither are they plagued as other men. They live at ease, and have no bands in their [Page] death. Whilst some of the Saints are chastned every morning, and plagued all the day long. And now altho' this is at first apt to excite the envy of the Saints, & tempts them before they have considered the matter, to say with the Psalmist, Psal. 73.13. Verily I have cleansed my heart in vain. Yet upon a thorow consideration, it will be found that these are the Providences that afford the most comfortable Evidences of the future Glory and Happiness reserved in Heaven for them.

If GOD should make a very remarkable difference between the righteous and the wicked in this world; that is, if he should cause goodness and mercy to follow the Saints, even all their days, so as to make whatever they do to prosper; and should be constantly pursuing the wicked with plagues and judgments, till he had cut them off; we should be ready to look upon this present world as the place of rewards and punishments, and that the portion of the Godly was in this life. But now since the goods and evils of this life are so promiscuously dispensed to the Children of Men, we may strongly and safely argue with the Psalmist, Psal. 58.11. Verily there is a reward for the righteous, verily he is a God that judgeth in the earth. As certainly as he is GOD that judgeth in the Earth, so certainly there is a reward for the righteous.

3. GOD is giving some secret, but as convincing Evidences hereof unto his Children, by his holy Spirit.

Thus GOD by his holy Spirit removes all the doubts and uncertainties that are in our minds, [Page] with respect to the truth and reallity of the promises; he takes out of them their evil hearts of unbelief, so that they are no longer faithless but believing; the Spirit of GOD endows them with that Faith which is the substance, or confident Expectation of things hoped for, and the evidence of things not seen. He enables them to look upon the promises, altho' they are afar off, to be as certain as if they were already accomplished. Moreover, the Spirit of GOD enables them to apply the promises to their own Souls, to see themselves as having an Interest in them, to look upon Heaven, and the glories of it as their own. And this the Spirit does by witnessing together with their spirits, that they are the Children of GOD; and so enabling them to argue, as in Rom. 8.17. If Children then heirs, heirs of God, and joynt heirs with Christ.

But then sometimes the Spirit affords to them a more sensible and affecting evidence of their right and title to Heaven, and of the certainty of their going to possess that joy & happiness hereafter by pledges, earnests and foretastes thereof, which he gives the Soul. Christ is sometimes pleased to make very glorious manifestations of himself, and of the future, glory by his Spirit, to Believers; they are put into such a heavenly frame, and are in such raptures and ex [...]sies of spiritual delight & joy, that heaven it self seems to be begun within them; so as to dissipate every doubt, and to give them a plerophory, or full assurance of their getting thither at last▪ Nay this has been the case of a Saint, that being full of [Page]the holy Ghost, the heavens were opened to him, and be saw the glory of God, and Jesus standing at the right hand of God, Act. 7.55 Yet, there has been such an one who has been Caught up into Paradise, into the third heaven, so as not to be able to tell whether in the body or out of the body; and to hear those things which are unspeakable, and not possi [...]le for men to utter, 2 Cor. 12 begin. Which m [...]st needs give the most convincing demonstration of a Kingdom of glory that is prepared for them.

And now GOD's giving such Evidences as these of the future Glory, discovers the divine wisdom.

1. As it will serve to leave finally Impenitent Sinners, especially those under the Gospel, the more inexcusable, and so will make the Justice of GOD more conspicuous in their eternal Condemnation.

For altho' they have not the secret Evidences of the Spirit, yet they have Evidence enough in reason to satisfie them: they have the promises of the Gospel, founded upon almighty power, immense goodness, immutable truth and justice, to assure them, that there is such a glorious place as Heaven prepared, and reserved for the Saints. They are capable also of arguing it as well as others from the promiscuous dispensations of divine Provide [...]ce; which must needs be sufficient encouragement for every man, by a patient continuance in the ways of well doing, to be seeking after it: [...]nd sufficient to leave them without excuse that neglect or refuse to use their utmost endeavours to secure it. Such as enjoy the Gospel [Page] which brings life and immortality to light, and by which are given to as such exceeding great and precious promises, will never [...]eable to plead the uncertainty of the reward for their neglecting to keep the Commandments. For they have all the assurance they can reasonably desire, and therefore if they notwithstanding go on in sin, and neglect their duty, they practically judge themselves unworthy of eternal Life; and GOD will judge them worthy of, and will sentence them to eternal Death, and he will appear very just and righteous in it.

2. It is wisely done by GOD, to afford such Evidence, as it serves mightily to Encourage persons to engage in Religion, and to be stedfast and immovable, always abounding in the work of the Lord, being assured that their labour shall not be in vain in the Lord.

GOD knows our frame and constitution, and how much we are moved by our hopes & fears; He knows that the prospect of a reward is one of the most powerful motives to duty. And atlho' he requires that we should be influenced to duty from a sense of his Authority, and should act from a principle of Obedience; yet he allows us to have an eye to the recompence of reward, and accordingly proposes the same unto us, to animate and encourage us in the ways of well doing; and surely it is a most powerful motive, and serves wonderfully to encourage us not only to engage in the practice of Religion, but to persevere therein. It must needs be a mighty encouragement to persons to forsake their sins, and turn into [Page] the paths of righteousness, to be assured that as sin, when it is finished, bringeth forth death; so that in the way of righteousness is life, and in the path-way thereof is no death. What could be a more powerful motive, to engage with all our might in the service of GOD, than to be assured that none shall serve him for nought, but that as certainly as he is, so certainly he will be a rewarder of them that diligently seek him? The evidence, that GOD has given of the future glory, is well contrived to carry us thro' the duties of Mortification, and self-denyal; to bear with patience the afflictions and troubles of the present life This will enable us patiently and chearfully to bear afflictions with the people of GOD, rather than to enjoy the pleasures of sin for a season, being assured that these light afflictions which are but for a moment, will work out for us a far more exceeding, and an eternal weight of glory. What could support the Saints under all the difficulties they meet with in their Christian Course, and enable them to persevere in ways of well doing unto the end, but only the evidence and assurance that GOD has given them that they shall reap eternal life, if they faint not, but are faithful unto the death?

3. It serves wonderfully to support the Saints, under the fears of Death, and to carry them comfortably thro' their Great and Last change.

Death is the king of Terrors: Nature abhors a dissolution, and shrinks at the thoughts of it: so that the Saints and Children of GOD need something to support them in a dying hour; something [Page] to enable them to look death in the face with courage, and with calmness of Spirit to submit to the fatal stroke. And now what could be contrived to afford so much courage and comfort to them at such a time, as the joyful prospect and assurance of a glorious Immortality after this life is ended? What can be a greater support to us at our leaving the present world & all our friends, estates, and earthly comforts behind us, than the hopeful prospect of going to GOD the best friend of all, to the delightful company of Angels and Saints made perfect, and to the possession of infinitely more substantial and enduring riches, honours, and pleasures, than this world can possibly afford us? What better cordial could be provided for a fainting dying Saint, when the world, and all things here below fail, and when his flesh and his heart fail, than the comfortable evidences of GOD's love, and the assurances that he will never leave nor forsake him; but will be the strength of his heart, and the portion of his Soul for ever? Verily there is nothing can afford so much courage, and patience, under the last struggles of nature, and the dreadful Agonies of Death, as the prospect of having the scene so quickly changed, and that their passing thro' the dark valley of the shadow of death is only to bring them to that glorious place, where all tears shall be for ever wiped away from their eyes, where there shall be no more sickness, nor pain, nor any more death. So that GOD has wisely and graciously considered us, in making known his purposes of mercy and grace to us: [Page] how could we have been moved to our duty, or left without excuse, if we had neglected it? how could we have been supported under the numberless troubles, and sorrows of the present life; and how could we have been comforted in the hour of death, if GOD had not brought life and immortality to light, and assured us of that glorious Rest that remains in Heaven for the People of GOD!

But thus much for the wisdom of GOD in the Evidences and Assurances he is giving us of the future glory.

I now proceed to say in the next place,

4. If we consider the Way and Manner by which the Saints are brought to this Glory & Happiness, we shall see much of the wisdom of GOD therein.

And here,

1. They must pass thro' the dark valley of the shadow of death, before they arrive to the Regions of Light and Glory.

It is appointed for all men once to die, Heb. 9.27. And what man is he that liveth, and shall not see death? Shall he deliver his soul from the hand of the grave? Psal. 89.48. The Saints are no more exempted from this decree of Heaven than Sinners: there is no discharge in that war for any; the second death devours one as well as another. The Saints in all Ages have been subject to death as well as other men, and have not arrived to Heaven and Happiness, but by undergoing this dissolution of nature. Abraham, Moses, David, Paul, and all the most celebrated Saints that have been in the world, have passed to Heaven [Page] thro' this dark valley. Indeed there are two and but two instances from the beginning of the world to this day, that have escaped the mortal stroke, and without tasting of death, did pass immediately Soul & Body into Heaven, (only undergoing, as we may suppose such a change as will pass upon those who shall be found alive at our Lord's appearing in Judgment) Namely Enoch and Elijah. And here by the way I cannot but observe the wisdom of GOD in these exceptions, and in giving to these eminent Saints an immediate passage to Heaven, for among other things this great & good end was answered hereby, viz. A confirming to the world not only the Doctrine of the future State, but of the Resurrection of the Body in particular. For when they were seen or known to be translated up to glory, it must needs afford a very convincing argument to the other Saints, that they shall at length come to the participation of the same glory, even the glory and happiness of the whole man, body as well as Soul, altho' the man first be made to see corruption; and from a state of corruption be raised to a glorious immortality, from which those two eminent Saints were freed.

And then again, we may see more of the wisdom of GOD, if we consider the particular times when these persons were in such an extraordinary manner taken up to Heaven. Thus the first translation, viz. that of En [...]ch was in the old world before the flood. The second, viz. that of Elijah was under the law; by which there has been a very convincing Testimony both to the [Page] old world, and those that lived under the law, of the Resurrection of the body, and the future State. And as for the Gospel-state, there indeed life & immortality are brought to a much clearer light, not only from the much clearer and fuller account that is given of the matter in the Scriptures of the new Testament, than of the old, but also from the Example of Christ's own Resurrection from the Dead, and visible Ascension into Heaven.

So that there has been a sensible testimony given for the Resurrection of the body, and the future state to the three grand Ages of the world; Namely, the Antediluvian, the Legal, and the Christian; which shews the wise & tender care GOD has taken to support the staggering faith of his Church, in the several Ages of it.

And then again, as GOD designed to make the discovery of these things in a gradual manner, so we may observe the divine wisdom in managing these translations or ascensions into Heaven in such a manner, as to render each one a brighter, and fuller Evidence than the other; thus as to Enoch, who was the first, we have no further account of his translation, than that He was not, for God took him, Gen. 5.24. but no account of the circumstances of it. But in the translation of Elijah, the Sons of the Prophets were apprized of it before hand, and Elisha his Successor was made an eye-witness of it: for he saw the Chariot of fire, and the horses of fire, that came to wait upon his Master, and saw him actually go up in a whirlwind into Heaven, [Page] 2 King. 2.3, 11. But when life & immortality was to be brought to the clearest light, the Example is more according to the manner, that all the Saints shall be received up to glory; for the Lord Jesus Christ submitted to the stroke of death, and then arose again from the dead, of which he gave many infallible proofs, being seen of Cephas, and of the twelve; yea, and of above five hundred at once, and then was seen of the Apostles actually to ascend into Heaven, 1 Cor. 15.5, 6. Act. 1.9, 10. But thus much for this Digression. I now proceed to show the wisdom of GOD in making it the common lot and portion of the Saints to pass thro' the dark valley of the shadow of death before they ascend to glory. And it is an instance of wisdom, inasmuch as,

1. This is but agreable to the threatning denounced against our first Parents, and all their Posterity, for their Sin and Apostacy from GOD.

GOD threatned our first Parents, with respect unto the Tree of knowledge of good and evil, That in the day they eat thereof they should surely dye, Gen. 2.7. Now as they were considered as the Representatives of Mankind and acting in this capacity, when they eat the forbidden fruit, so we all became equally exposed to the threatned penalty, & accordingly brought into a mortal dying state: according to what the Apostle tells us, Rom. 5.12. As by one man sin entred into the world, & death by sin: and so death passed upon all men, for that (or as in the Margin) in whom, all have sinned. And now altho' with [Page] respect to the Saints & true Believers, the sting of death is taken away, and it is made a gainful and a happy change to them; yet GOD obliges them to undergo this dissolution, that so the letter of the law in the threatning may be executed & thereby the Truth of GOD effectually secured, even altho' it be turned to the advantage of the Saints.

2. One good End answered by the death of the Saints, is the frequent manifestation of the wonderful Power of divine Grace at such a time.

There is no time so trying to a Man as when Death approaches, and stares him in the face and he expects in a few days or hours to leave the world, and take an everlasting farewell of all things in it; to endure the agonies of death, and then to lye down in the rotting Grave, and the [...]e to see corruption. But now GOD oftentimes takes such opportunities to discover the Power of divine Grace in the Souls of his Saints, and Servants; by enabling them at such times to shew such a steddy faith and hope, and confidence in GOD; such patience, submission and resignation, such calmness, peace and joy, which nothing less than the supernatual Grace of GOD is able to effect. How does the Power of divine Grace appear in those Saints to whom GOD is pleased to manifest himself [...]o far, as to give them assurance of their future good estate, in inabling them to receive the arrests of death, not only with calmness, and composedness of mind, but with holy triumph, and joy, from the delightful prospect of being present with the [Page] Lord, when absent from the body, to behold and partake of his Glory? How powerful does the Grace of GOD appear in such, who from a firm belief of the future State, of that glory, honour and immortality which they are intitled to, can in holy triumph say, as 1 Cor. 15.55, 56, 57. O Death where is thy sting? O Grave where is thy victory? the sting of death is sin, and the strength of sin is the law, but thanks be to God that giveth us the victory, thro' our Lord Jesus Christ.

3. The Death of the Saints seems requisite, in order to their laying aside their present Corruptions, and their entring upon an Incorruptible and Immortal Sate.

The Bodies we at present carry about with us, are Corruptible bodies. Now it is very necessary in order to our entring into the heavenly State, that these gross, heavy, infirm and unactive bodies should be laid aside, as being altogether unfit for that pure and holy place; or for those refined, and spiritual Exercises and Enjoyments. Now therefore GOD has wisely ordered it that we should put off these clayie, mouldering tabernacles, in order to our receiving more glorious, and perfect ones at the Resurruction, even more refined and spiritual bodies, which will be more fit habitations for the Spirits of just Men, that will be made perfect, and be no clog and hindrance to the Soul in any of its operations. And this is the account the Apostle gives of the matter, speaking of the Resurrection of the dead, and of the difference between the bodies they lay down, and those they [Page] shall assure at the Resurrection, 1 Cor. 15.42, 43, 44. It is sown in corruption, is is raised in incorruption; it is sown in dishonour, 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. In short, the changing our vile bodies by Death is, as the Apostle says, for this reason, which is certainly a very sufficient one, Namely, that they may be fashoned like unto Christ's glorious body, according to the working whereby he is able even to subdue all things unto himself, Phil. 3.21.

4. It is wisdom in GOD to order Saints as well as Sinners, to pass thro' the dark valley of the shadow of death, because of the Inconveniency that would arise from their possing out of the world after a different manner.

Thus, if there was only this one Inconvenience in it, viz. That then every man's State with respect to another World would be certainly known, according to the manner of his passing out of the world, by those that are left behind: I say, if there was only this inconvenience, it would be sufficient to show the divine Prudence in ordering the same way of going out of the world both to the righteous, and to the wicked. If there was any difference made between Saints and Sinners in the way of their leaving the world; that is, if the righteous should be so far priviledged▪ as to escape the pangs of death, and be translated, as Enoch and Elijah; but Sinners should be subject to the stroke of death, then only by knowing which way a man made his Exit, by [Page] translation, or by death, we should certainly kn [...]w what is become of him, whether he is gone with the wicked into everlasting punishment; or with the righteous into life Eternal But now what inconveniency would arise from the certain knowledge of this!

For altho' we pay suppose it would afford the greatest comfort to mourning Relations, to see their friends going out of the world in the way assigned for the righteous, because this would give them an assurance that they are gone to glory and happiness; yet on the other hand, how insupportable would be the grief and the distress of tender Parents, especially, when their Children should be taken from them in the way assigned, for the wicked, by which they would certainly know that they are lost for ever, that they are gone to Hell, to suffer the vengeance of eternal Fire!

It is very cutting and distressing to have any near Relation go out of the world, That we fear is gone to the place of Hypocrites & Unbelievers: but there is now generally some hope mixed with their fears; there is at least a Who can tell but they have found mercy at the last! Which abates of that distress of Soul there would be, if we certainl [...] knew they were gone to the place o [...] eternal Torments. Surely the certain knowledge that our Children (whom we love as our selves, and with whom we have the most tender sympathy) are gone to dwell with devouring fire, and to inhabit with everlasting burnings, seems to be too much for us to bear under our present frame, the strength of natural affection, and the [Page] present Imperfection as to the degrees of Grace afforded to us. But now in the other world when we shall be made perfect in holiness, we shall in a sort lose that natural affection that arise from the nearness of Relation; we shall know, i. e. shall acknowledge, respect or regard no man after the flesh The love of the Saints in the future state, will be fixed on persons, not because of the natural Relation they bore to them in this life, but because of the goodness and holiness they behold in them. And so a Parent will then much more easily bear to hear the Sentence of Condemnation pronounced upon a wicked Child, than at present.

But Then further, what an ill improvement would be made of such a certain knowledge, with respect to every man's future state, as there would be, if there was a constant difference between Saints and Sinners, as to the manner of their departure hence! Then we should find some among Sinners, and gone to the place of Torments, who by their profession and outward carriage, every man reckoned among the Saints: And how would this cause the Enemies of the Lord to blaspheme? And how would it prejudice them against the ways of GOD▪ and make them suspicious of and uncharitable towards many Christians that are sincere, and upright before GOD? Then also we should perhaps see many whom we ranked with the wicked to belong to the number of the righteous, and how would this Encourage the wicked to indulge themselves in those things which those that went before them had been guilty of, and yet found mercy. And [Page] many other inconveniences would arise from the certain knowledge of every man's state that are gone out of the world; and therefore GOD in wisdom has hid it from us by so ordering it that there is one event to the righteous and to the wicked, with respect to their leaving the present world; so that no man can know either love or hatred by the manner of his departure: for all die; as dyeth the Sinner, so dyeth the Saint, as to the external cause of it. And altho' the Souls immediately upon their departure from the body go to very different places, yet this is invisible, and unknown to us that survive; and we must wait till we get among them, if not till the Resurrection, and the Judgment, before we shall certainly know what is become of them.

2. Another step the Saints are to take in order to their arriving at perfect bliss and happiness, and in which also the wisdom of GOD appears, is the Resurrection of their bodies.

The doctrine of the Resurrection of the body (how unknown▪ soever to the heathen world, and how incredible soever it appeared to them when they first heard of it) is nevertheless a doctrine according to Truth. For we have not only the Example of Christs own Resurrection, who is head of the Church, which is his body, and every particular Believer a Member of this body, from whence we may argue their Resurrection; for if the head be risen, the members will also follow: and hence Christ in his Resurrection, is said to become the first fruits of them that slept, 1 Cor. 15.20. But it is expressly taught in the word of [Page] GOD, and universally believed by the People of GOD; the old-Testament Doctrine was, that Death should be swallowed up in victory, Isai. 25.8. And Christ in the new Testament says expressly, That the hour is coming in which all that are in their Graves shall hear his voice, and shall come forth, they that have done good, to the Resurrection of life, Joh. 5.28, 29. Now this is wisely ordered by GOD.

1. Because it will be a glorious Manifestation of the wonderful Power of GOD.

There was infinite Power, as well as Wisdom, and Skill, displayed in forming our bodies at first out of the dust of the Earth; and there will be as glorious a Manifestation hereof in raising them up again at the last day; when they have been dissolved into dust and scattered upon the face of the whole Earth. The doctrine of the Resurrection seem'd incredible to the heathen world, because of the difficulties that appeared in it; but the more difficult the work is, the more glorious manifestation there will be of the divine Power in accomplishing it.

2. Because it is very requisite for Compleating the future Glory and Happiness of the Saints.

The happiness of the Soul in its separate state is not the full and compleat happiness of the Man; for the body is an essential part of the humane Constitution, and there is not a perfect Man but where Soul and Body are united, and consequently not a perfect happiness to the Man, but where both the essential parts of his nature are sharers in it. Now therefore as GOD designed [Page] the happiness of the Saints in Heaven should be perfect and compleat; so it is necessary that their bodies be raised, that they might be glorified, and made happy with the Soul: and it is necessary that it should be raised a spiritual body, that it might be more like unto the Soul, and so instead of clogging or hindring, they may be helpful to each other in their operations, and enjoyments in the heavenly world.

3. Another thing necessary in order to the Saints arriving at the future Glory, (and in which there appears much of the wisdom of GOD) is their Appearing before the Judgment-Seat of CHRIST, to be tryed and judged, according as their works have been.

As it is appointed for all Men once to dye, so after that is the Judgment. And we are expressly told, That we must all appear before the Judgment Seat of Christ, that every one may receive the things done in his body, according to that he done, whether it be good or bad, 2 Cor. 5.10.

Now here I might observe the wisdom of GOD,

1. In the Person appointed to be the Judge of the World, Namely, the Lord Jesus Christ. For he is the most suitable Person that can be for that Office.

His par [...]aking both of the divine & the humane Natures, peculiarly qualifies him beyond any other Person for Judge of the World.

His partaking of the divine Nature eminently qualifies him for it; as hereby he is Omniscient, and so can't be deceived, or imposed on: He must needs be also infinite in Justice, and so will do right, and can do no wrong. Moreover as he [Page] is GOD, he is Omnipotent, whereby he is able to execute every Sentence that he pronounceth.

And then his being Man, was a further qualification of him for a Judge among the Children of Men. His being of our own Nature assures us that he is our friend, and having been touched with the feeling of our Infirmities, having been tempted in all things like as we are, we may conclude that he will make as favourable allowances for our Infirmities, and imperfections, as can be consistent with the honour of GOD. And thus because GOD had determined to judge the world in righteousness, and because he would have that grand affair carried on with all possible fairness, and impartiality, he committed it to his Son, the Man Christ Jesus: which is the reason that is given for it, Joh. 3.27. And hath (i. e. the Father hath) given him authority to execute Judgment, because he is the Son of man.

2. I might observe the wisdom of GOD in the pomp and glory with which the Son of GOD will appear to judge the World.

When the Son of GOD appears to judge the quick and dead, he will appear in Power and great Glory; with his own Glory, and the glory of the Father, and of the holy Angels; which seems to be a piece of honour highly necessary to be conferred on him. For since his first appearance was in the form of a Servant, and with all the marks of external meanness, and poverty (which indeed very well became the design of his first coming, which was to make reconciliation for sins by bearing them in his own body on the tree:) [Page] So when he appears again (which will be upon another occasion, even to set as the glorious Judge of the World) it is highly proper for him to appear after a different manner, even with Power and Glory, that so those who despised and rejected him, because he was a man of sorrows, and acquainted with grief, might see and be ashamed to consider what a glorious Person they offered such contempt unto. Moreover, this is the way to have the process of that great and notable day of the Lord be as it ought, very august and solemn. And then lastly, this glorious appearance of Christ to Judgment, as it will serve to terrifie and torment the wicked, so it will be for the comfort and the joy of the Saints. This coming of his with his mighty Angels, as it will be to take vengeance on them that know not GOD, and that obey not his Gospel; so it will be to be glorifyed in his Saints, and admired in all them that believe.

3. I might also observe, that GOD's not receiving the Saints to their full glory before they have passed a tryal, and have been acquitted, and applauded at the bar of Christ, is wisely ordered.

For hereby the divine Justice & Impartiality will be sufficiently vindicated, even whilst he receives some to everlasting life; and at the same time sends others away into everlasting punishment.

When every Saint passes an exact tryal at the Bar of Christ, and gives an account unto his Judge of his behaviour in the body; and when Christ proceeds with him according to the rules of the [Page] Gospel which he lived under, (for I meddle with none but such as are under the Gospel) it will then very clearly appear that with righteousness he judges the world, and the people with equity. It will then appear to his immortal honour, that he who is the Judge of all the Earth will do right, and that with him is no respect of persons, that he acquits none but such as according to the Gospel-Covenant are to be acquitted and discharged. And that he condemns none that according to the Covenant of Grace could lay any claim unto a pardon: so that Christ in going by a certain rule in Judging, without the least bias by favour or affection will give occasion for that song of Moses, and of the Lamb, to be sung of all the Angels and Saints that are about his throne of Judgment, Rev. 15.3, 4. — Just and true are thy ways, thou king of Saints: who shall not fear thee, and glorify thy name? for thou only art holy.

And thus as the Justice and Righteousness of Christ will be vindicated and honoured, so the Saints themselves by being brought to Judgment, will be vindicated from all those aspersions, reproaches and reflections that have been unjustly and uncharitably cast upon them in this world: and it gives also an opportunity for the publishing the virtues and graces, and good deeds of the Saints to the world of Angels and Men, to their immortal honour; by which means the Saints coming to a tryal, is of unspeakable advantage to them, as well as great glory to GOD himself.

And now when the Judgment is over, when every Man has received a sentence according as [Page] his works have been; when the Saints have received the blessed sentence, Come, ye blessed of my Father, inherit the kingdom prepared for you: and the wicked have received that dreadful heart-breaking sentence, Go, ye cursed, into everlasting fire prepared for the Devil and his Angels; and are accordingly bound hand and foot, and cast into the lake that burns with fire and brimstone, to endure that strange punishment reserved for the workers of iniquity; Then shall the Saints ascend with Christ, and all the Multitudes of the heavenly Hosts (that waited on him) into Heaven, and shall go every one to those Mansions of Glory, which he is now preparing for them, and shall there partake of such a glory and happiness as eye hath not seen, nor ear heard, neither hath it so much as entred into the heart of man to conceive of: And there to continue not for a few days or years only, but throughout the infinite Ages of ETERNITY.

And thus I have gone thro' the whole affair of our Redemption, from the foundation to the finishing stroke of it, and in every step hereof we have seen so much of divine wisdom & prudence appearing, and manifesting it self, as may well fill us all with the most admiring & adoring apprehensions of that GOD, who has with such unsearchable and unerring wisdom conducted and managed this whole affair, causing us to break forth with the Apostle, Rom. 11.33. O the depth of the riches both of the wisdom & knowledge of God!

I purpose (GOD willing) one discourse more upon the subject, which will be taken up in pious [Page] and practical reflections upon what has been said in general concerning the wisdom of GOD in this grand affair.

And now to conclude the present discourse.

I [...] us all be thankful to GOD that he has pleased to give us such Evidences and Assurances of the future Glory, as to leave no room to doubt about it. And let us not be faithless but believing; let us endeavour after such realizing apprehensions of these things, altho' they are future, and at a distance, as may quicken and encourage us by a patient continuance in the ways of well doing, to be seeking for glory, honour and immortality, until at length we obtain eternal life. Having the joyful prospect and assurance of such a glorious State, let us with utmost diligence be fitting and preparing our selves for it: Having these promises, dearly beloved, let us cleanse our selves from all filthiness of flesh and spirit, perfecting holiness in the fear of God. And in this way let us be labouring after such a comfortable prospect, and well grounded hope of our Interest in that blessed State, as may enable us to live above the frowns and flatteries of the world, yea, and above the fears of Death it self, considering that this dark valley is the way by which we must ascend to glory. Let us also consider that we must stand before the Judgment-Seat of CHRIST, and be acquitted at his Tribunal before we can come to the possession of the future bliss: and let this put us upon behaving our selves so agreable to the Gospel, as that we may be able to stand before the Son of Man, and lift up our heads [Page] withboldness, and give up our account with joy; and may accordingly enter into the everlasting joy of our LORD, where we shall to our inexpressible delight and satisfaction, see infinitely more of the wisdom of GOD in this whole affair, than is possible for us at present to conceive of.

Sermon, XIX.

THE Doctrine which has been so often insisted on, is, as you may remember, this:

Namely,

That in the grand affair of our Redemption by JESUS CHRIST, there have been glorious Manifestations of divine Wisdom and Prudence.

And for the illustrating and confirming this Doctrine, I have shown wherein Wisdom and Prudence consists. I have likewise shewn in general, that the wisdom of GOD has been clearly manifested in the work of Redemption: 1. From the End that was proposed herein; Namely, the Manifestation of the Glory of GOD. And then 2ly. The difficulty & seeming impossibility of accomplishing this End in our Redemption. And lastly, by shewing how fully this grand end and design of GOD has been accomplished in the Redemption of fallen Man through JESUS CHRIST, by the glorious Manifestations there have been of all the divine perfections in this stupendous work.

[Page]Since that I have descended into particular Instances relating to our Redemption, and have shown how the wisdom of GOD thinks in them, from the wise and good ends that have been answered thereby. Thus, I have particularly considered the wisdom of GOD in refusing to treat with sinful Man any other way than by a Mediator: And in his insisting upon full Satisfaction for the wrong done to him by Sin, before he would remit or pardon it. The divine wisdom has likewise been considered in appointing his own, and only Son to be the Mediator between God and us: As also in the Promises and Prophesies that were delivered concerning him, before his coming. — In his Incarnation, and the manner of his assuming the humane Nature into personal Union with the divine Nature. — In the particular time and season of his appearing in the world. — In the poverty and meanness of his outward circumstances. — In the Methods that were taken to prove him to be the true Messiah, the Anointed and Chosen of GOD. — In his taking up his abode with us for so long a time. — In the Doctrines that he taught us, and the Examples that he set before us. — In his cruel Sufferings, and occursed Death. — In his glorious Resurrection, and triumphant Ascension. — And lastly. In the Methods taken for the Propagating and Establishing Christianity in the world. I say the wisdom of GOD in all these Instances has been particularly considered.

Furthermore, I have considered, the Nature of that Redemption, which Christ has wrought [Page] out for us; and the Manner of his Applying the same unto us. Under which head I have distinctly and largely considered the Nature and manner of a Sinner's Justification; of his Regeneration and Conversion, and of his progress in Grace and Holiness; and the divine Conduct towards him, till he receives him to compleat Glory and Happiness. In all which I have particularly traced the footsteps of divine wisdom, and shown what wise, great and good Ends have been answered, and what Inconveniences would have happened if things had been ordered otherwise. So that every thing relating to this grand affair appears to be managed with consummate wisdom and prudence. And there don't appear the least error or mistake, so much as in one Article, from the beginning to the end: but every thing has been so wisely and thorowly concerted, as to be done in the best manner that could be—. And as for particular Applications, I have made them, as I went along; so that nothing remains now but to make some Reflections upon the whole. So then by way of

IMPROVEMENT;

1. Have there been such glorious displays of wisdom in the grand Affair of our Redemption? No wonder then that the Angels desire to look into it.

The Apostle speaking of Christ, of his Sufferings, and the Glory that should follow to him, and the Grace & Salvation that is brought about [Page] hereby to Men, by the application of the holy Ghost sent down from Heaven for that end, says, These are the things which the Angels desire to look into, 1 Pet. 1.12. And considering what a wonderful work of GOD this is, It is no wonder that such bright Intelligences are looking and searching into it. The works of the Lord are great sought out of all them that have pleasure therein, Psal. 111.2. And what greater work than that of Redemption? And who can we suppose to take more pleasure in seeking, and searching out such a wonderful work as this, than the holy Angels? Who, altho' they are not for prying into the secrets of the Almighty, yet would be searching into his great and marvellous works, that they may be led thereby the more to magnify, praise, and adore the Author of them in whom they take the greatest delight.

When it is said, Which things the Angels desire to look into, it is observed by Expositors, That the word signifies a bowing down the head, & stooping to look into a thing; it is a looking diligently and earnestly: It implies, (says Mr. Pool) "A prying, or looking narrowly into it", which argues great desire to know it. Thus the Angels are looking into the wonderful work of Man's Redemption, admiring the riches of wisdom and grace, that discover themselves therein.

This Text is also observed to have an allusion to the two Cherubims that stood above the Ark, with their faces towards the Mercy-Seat, and their eyes fixed steadily upon it, in and under which are concealed all the glorious Mysteries [Page] of our Redemption: For in the Ark was the law of GOD which we had broken, and so had exposed our selves to all those Curses that are denounced against every one that continues not in all things that are written in the Book of the law to do them; which served to represent the condition of Man in his fallen state without a Saviour, in which state he was exposed to the wrath of GOD, and the penalties of his broken law, which were death and damnation: but now over or upon this law was the Mercy-Seat, which represented that notwithstanding the law was broken, and according to the tenor of it there was no Mercy to be had, yet some how or other the law should be satisfied, and we should obtain Mercy. In short, here was a representation of Christ, who having fulfilled the law, and fatisfied the demands of it by his Obedience and Death, he has erected a throne of Grace, and prepared a mercy-Seat for us to repair unto. And the Cherubims turning their eyes down upon the Mercy-Seat, are only a representation of the Angels, who are actually looking with the greatest earnestness upon the wonderful contrivance of Man's Redemption. When Man had sinned, they doubtless thought their case as desperate as that of the fallen Angels; all their wisdom and sagacity could not think of a way how GOD could maintain the harmony of his perfections in our recovery. And now when they not only see Mercy & Truth meeting together, and Righteousness and Peace kissing each other; but that these, [Page] and all other of the divine perfections, are greatly honoured and advanced in our Redemption; they behold with wonder and amazement, and are filled with the most adoring apprehensions of infinite wisdom, in the contrivance, and break forth in songs of praise, as in Luke 2.14. Glory to God in the highest, because there is Peace on Earth, and good will towards men. And these are the constant acclamations of the heavenly Host, saying, as in Rev. 5.12. Worthy is the Lamb to receive power, & riches, and wisdom, and strength, and honour, and glory, and blessing. The more the Angels look into these glorious Mysteries, the more they see of the wonders of wisdom, and grace; which keeps them in continual postures of, and dispositions to the highest praises and adorations.

2. Has GOD thus abounded towards us in all wisdom and prudence? surely then the highest honour, esteem and reverence is due unto him from us.

Wisdom is such a distinguishing excellency, and perfection of a rational Being, that it demands honour and respect wherever it is found. Men of wisdom that manage weighty and difficult and perplexed affairs with prudence and discretion, have a right to honour and respect from those who see and observe their wise and prudent conduct; and such Men will be had in reputation for their wisdom. A man's wisdom maketh his face to shine, Eccl. 8.1. "maketh him illustrious, and venerable —". But now as GOD has discovered infinitely more wisdom and [Page] prudence in the work of Man's Redemption, than is possible for Men or Angels to conceive of, much less to exercise and manifest themselves; so there is infinitely more esteem and honour, and reverence due to him, than there can be to the brightest Man or Angel. We should admire and adore him for all his great and marvelous works, because in wisdom has he done them all; but especially for the astonishing work of our Redemption, in which he has so abounded towards us in all wisdom and prudence. We should think of him, and behave our selves towards him, with a profound reverence, as the only wise God. We must honour him in our hearts above every other Being; considering that his thoughts are a great deep; and that he is wonderful in counsel, as well as excellent in working. Neither may we speak of him without the greatest reverence; and as for our whole carriage and behaviour towards him, it must be such as is due to a GOD, that is wise in heart, & mighty in strength. Verily we should all, with the holy Angels, stand amazed at this wonderful contrivance of our Redemption; and whilst we are filled with joy and praise, for the unspeakable Mercy that we receive hereby, we also should be filled with no less fear and reverence, for the unsearchable wisdom and contrivance there has appeared in it; and the language of our Souls should be that, in Rom. 16 27. To God only wise, be glory thro' Jesus Christ for ever.

3. Here is enough to satisfie us, that however dark and unaccountable any of the ways of GOD [Page]may be to us; yet that they are conducted, and governed by infinite and unerring wisdom.

If, as the Preacher tells us, Prov. 23.3. The hearts of kings, that is of earthly kings, are unsearchable; infinitely more so is the heart of him, who is the king Eternal, Immortal, Invisible, and the only wise God. Canst thou by searching find out God? Canst thou find out the Almighty to perfection? Job 11.7. For hast thou not known? hast thou not heard, concerning the everlasting GOD the LORD the Creator of the ends of the earth; that there is no searching of his understanding? Isai. 40.28. And no wonder there is no searching of his understanding, for as our Lord is great, and of great power, so his understanding is infinite, Psal. 147.5. GOD's ways are not as our ways, nor his thoughts as our thoughts; for as the heavens are higher than the earth, so are his ways than our ways, and his thoughts than our thoughts. And therefore, altho' some of the ways of GOD are dark and mysterious to us, and we can give no account of them, nor what designs are answered by such a particular way of management; yet what we have seen of the wonderful wisdom of GOD in other of his works, especially in that of Redemption, should set us down fully satisfied, that in wisdom he performs them all; and that it is owing only to the narrowness, and shortness of our thoughts, that we don't see the wisdom of GOD in these, as well as in other of his works. And therefore as to those dispensations of GOD that we can't see thro', we must be far from calling in question the wisdom [Page] of GOD in them, but must attribute it to our own ignorance. Here I might mention a few of the ways of GOD which seem dark and unaccountable to us, and yet we must believe are all ordered with consummate wisdom and prudence.

Thus for instance,

Who can give any account why GOD hated Esau the Elder, and loved Jacob the Younger Brother, and that whilst they were in the womb, and before either of them had done good or evil?

That it was so, appears by comparing, Gen. 25.23. Mal. 1.2. Rom. 9.11, 12, 13. together.

We can't see why they might not both have been beloved, and accepted as well as one; or if there must be but one we can't see why Esau and his Posterity might not have been accepted, and Jacob been rejected. Now the whole account we can give of this matter is, That GOD herein displays his sovereignty; and if we should suppose this to be a sufficient reason for his chusing one and rejecting the other; yet it can be no reason why he chose Jacob and rejected Esau. But now altho' we can assign no reason for it, yet when we consider with what wisdom and prudence he acts in other things, we may be sure he did in this, and that he saw reason sufficient for rejecting the Elder, and choosing the Younger, altho' it don't appear at present unto us.

So again, Who can give any reason why Jacob should come at the blessing by falsehood, and lying, as he did?

In Gen. 27. ch. we find that in order to his getting the blessing from his elder Brother, he [Page] told a direct and positive lye to his Father, saying, That he was Esau his first-born, v. 19. His very son Esau, v. 24. upon which Isaac blessed him, and GOD confirmed the blessing to him. But now who can give any account why the blessing should be brought about after such a manner, by lying, and deceit, and not in an honest way? Especially considering that GOD is a GOD of Truth, and that lying lips are an abomination to the Lord. Why did not GOD who has the hearts of all in his hands secretly turn the heart of Isaac to his Son Jacob? or why did he not let him know that Jacob was the person that he intended to confer the blessing on? as he told Abraham, That not in Ishmael, but in Isaac his Seed should be called? But now, altho' we can't give an account of this matter, yet we may be sure that GOD can: and that in this as well in other affairs he has acted wisely, and that some good ends or other are answered by it.

Again, Who can give the reason why the Son of GOD took not on him the nature of Angels, but the Seed of Abraham?

Why did GOD pass by the Angel that revolted from him, reserving them in everlasting chains under darkness to the judgment of the great Day, when he had pity on the fallen race of Adam? But now altho' we can see nothing but that the glory of GOD might have been as much advanced, if he had acted quite otherwise; yet considering the wonderful displays of wisdom in the Redemption that is wrought out for Man, we may be sure it was wisely projected by [Page] GOD to make choice of fallen Men, rather than fallen Angels, to make them the Monuments of his free, and sovereign Mercy.

So again, It is unaccountable to us that so great a part of the world lies in Ignorance, and are perishing for lack of wisdom.

Since Christ, as the Apostle says, Heb. 2.9. Tasted death for every man; and is said to be the propitiation for our sins, and not for ours only, but also for the whole world, 1 Joh. 2 2. and since his sufferings were infinitely meritorious, and his blood of sufficient value to wash away the guilt of the whole world; and since it is declared, as in 2 Pet. 3.9. That God is not willing that any should perish, but that all should come to repentance: I say, considering these things, it seems strange and unaccountable to us, that the greatest part of the world by far are entirely destitute of the Gospel of Christ, and have not so much as heard of a Saviour. Since there is merit enough in Christ, for the pardon and salvation of all, and since there is so much glory to GOD, and joy in Heaven at the Conversion of every Sinner, why are there not more Converted and Saved, yea, why should not every knee in earth as well as in Heaven bow at the Name of JESUS, and every tongue confess him to be LORD, to the Glory of GOD the Father? Or at least why have they not the opportunity to come to the knowledge of these things, and the offers thereof made unto them? Now altho' it may be beyond our skill to give an answer to these things; yet when we consider with how much wisdom our Redemption has been [Page] carried on, we cannot in the least doubt but that GOD has some very good reasons for suffering so great a part of the world to lie in Ignorance.

And to add no more, What account can we give for the death of such Multitudes in their Infancy? That GOD should so immediately destroy the works of his own hands, without giving the least opportunity for the Exercise of those noble Powers, with which he endowed them? But GOD managing other things with such wisdom, may assure us, that he has very good reason for this.

And so there are many other things, which how dark and mysterious soever they appear to us, yet we may be sure that GOD acts with consummate wisdom in them all. And altho' we can't tell the reason of such a conduct now; yet we shall, if we are the Children of GOD some time or other come to such a knowledge of them, as will afford wonderful satisfaction to us. As our blessed Saviour said to Peter, upon his asking with wonder, why he wash'd his Disciples feet, Saying, What I do, thou knowest not now, but thou shalt know hereafter.

4. How ought we to Acquiesce, and rest fully satisfied with every dispensation of divine Providence towards us?

Some of GOD's dealings with us are very dark and mysterious, espcially many of the afflictive dispensations of his Providence that he exercises us withal; so that many of the Children of GOD are ready to say unto GOD with Job, Job 10.2. Shew me wherefore thou contendest [Page]with me. But now, instead of being impatient, or discontented; instead of murmuring, and complaining, we should (from the manifestations GOD has made of his wisdom in the work of our Redemption) set down satisfied with all the allotments of divine Providence, realizing this to our selves that GOD governs every thing in infinite and unerring wisdom; that he knows infinitely better than we do what is best for us: and that he has done, and always will do that which is for the best; and that he can never err, or be mistaken in any of his managements. We must believe that GOD never took one wrong step in the whole course of his Providence, and that he never will or can; and this should q [...]iet us in all our times of trouble and darkness. Are we in poor and low circumstances? Do we meet with losses & crosses, and disappointments? Do we lose our friends, our estates, our good names, our health, and ease, and the comforts of life? And do we lose the light of GOD's countenance, which is more than all the rest? We must be quiet, not a murmuring word may proceed out of our mouths, nor an impatient thought be harbored in our hearts: but we should consider after this manner, That if GOD in the affair of our Redemption has managed with such consummate wisdom, as we have heard, surely be knows how to order our circumstances in the world. And indeed, for us to find fault with any of the dispensations of Providence, is to deny the divine wisdom, and to set up our own above it.

[Page]5. We learn where to go for wisdom and prudence, to direct us in all our affairs.

Surely, that GOD that has managed the affair of our Redemption, with so much wisdom and prudence, can enable us to manage all our affairs with discretion. He must needs be the infinitely wise GOD, and the fountain of all wisdom, that managed that affair: and now to whom should we go but unto him? Surely, we ought to apply our selves to him to be guided, and directed in all our affairs. We are commanded to acknowledge him in all our ways; and we are encouraged by his gracious promise of directing our paths for us, Prov. 3.6. And there is a further Invitation, and Command given us from the sacred Oracles, Jam. 1.5. If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upraideth not, and it shall be given him. Here then let us cease from our own wisdom, and acknowledge, and adore the divine wisdom, by trusting in the LORD with all our hearts, and not lean to our own understanding; but at all times, and in all cases, let us seek to him for guidance and direction. This we must do in all the ordinary and common affairs of life: but especially should we seek for divine direction in all weighty, doubtful and perplexed cases. We must look upon him as he is, The wonderful Counsellour, and that no case is too difficult for him to direct, or advise us in. For surely there never was a case so difficult, and perplexed, as that of our Redemption: and therefore he that could manage that so thorowly, and compleatly without [Page] any error or mistake in the least article, can never be pos'd or puzzled in any case whatsoever. Verily the most dark, and intricate cases are as plain to him as any. He is never at a stand to know what is best to be done. Now to this Father of Lights, we ought to seek, and upon him we ought to wait, for all the wisdom that is profitable, and necessary to direct; and if he undertake for us, we may be sure of being led in the right way; for as he cannot be deceived, so neither will he deceive or fail them that put their trust in him.

6. Since there has been such glorious displays of divine Wisdom in our Redemption; What inexcusable Folly and Wickedness are such guilty of, as refuse to accept of this Redemption, as it is offered to them?

Has infinite wisdom been exercised, not only in the manner of purchasing, but of applying this Redemption, and in the terms on which it is propounded, and offered unto us? Surely then we practically deny the wisdom of GOD in this offer, whilst we wilfully refuse to accept of pardon, and salvation, as it is offered unto us. And now how vile, and wretched, and what pride and ignorance is it, for any of us to deny the wisdom of GOD in our Redemption? as every one does, that won't accept of Salvation upon the terms that it is offered unto him in the Gospel. Surely the matter was wisely concerted, and we may safely say, That Salvation could not have been brought about in a better way; it could not have been purchased, nor could it have been [Page] offered on better terms. Now then how inexcusable are they that find fault with the way of Man's Salvation! What indignity and affront is this to GOD, for such worms of the dust as we, we who are but of yesterday, and know nothing, to set our carnal reasoning up against the wisdom of GOD, as if we could have found out a better way for Salvation, than what infinite wisdom has pitched upon! CHRIST Crucified was to the Jews a stumbling-block, and to the Greeks foolishness; and so he is to carnal Unbelieving hearts: But to them that Believe, CHRIST appears to be the wisdom of GOD, and the power of GOD; and at length must appear so to the Wicked and Unbelieving, either in this world by their Conversion, or in the world to come to their Confusion.

7. We ought to be Studying and Searching more and more into the Wisdom of GOD, in this grand Affair.

The more we search into this wonderful work of GOD, the more we shall discover of the riches of divine wisdom therein. And the further we trace the foot-steps of divine wisdom, the more we shall be led to admire and adore that infinite Being, that is possessed of this glorious excellency and perfection. Therefore if we would have more inlarged thoughts of GOD, of his wisdom, as well as of all other perfections of the divine Nature, we must he searching yet further and further into this glorious and astonishing work of our Redemption. Here are such Mysteries of [Page] wisdom as well as such riches of love and grace as are unsearchable; we cannot by searching find out GOD, we can never find out his wisdom in this work unto perfection. Nevertheless, the more we study and search into these things, the more will these Mysteries of wisdom open unto us: and the more inlarged will our thoughts be of GOD himself, and the highest reverence and regard to him will be excited in us. Therefore this should be the main subject of our studies, and of our deepest Meditations; our Time should be very much taken up in a serious and devout Contemplation hereupon. A few cursory thoughts upon this wonderful work won't answer the end; they won't inlarge our Minds, nor influence our Hearts. It is when we set our selves to muse on these things, and when our hearts have dwelt some time upon this matter, that the fire burns within us. The Apostle found so much of the benefit and advantage of it, that he counted all things but dung for the excellency of the knowledge of Jesus Christ his Lord, Phil. 3.8. And he was so fully perswaded of the usefulness of it, that he determined to know nothing, or preach nothing among the Corinthians, but JESUS CHRIST and him Crucified, 1 Cor. 2.2.

The Angels have looked further into these things than we, and this has filled them with more admiring and adoring apprehensions, and keeps them in such constant postures of praise, giving blessing and honour, and glory, and power [Page] to him that sitteth on the throne, and to the Lamb for ever and ever. And so should we, if we had but seen as far into these glorious Mysteries as they.

Therefore,

8ly. and lastly, How should we long to get to Heaven, to see, and celebrate more and more the glories of divine Wisdom, in this wonderful work?

Whilst in the present State, it is but a small part that we can know of it, and what we do see, is darkly & very imperfectly. Our Minds are too much darkned, weakned and contracted by the remains of Sin and Corruption, to have a clear, and full discerning of this admirable Contrivance. Whilst in this world we are in our Child-hood, and we think as Children, and speak as Children, with respect to the glorious Mysteries of our Redemption. But when we shall arrive at the heavenly world, where that eternal Redemption, which was purchased for us, shall be perfected in us, we shall have an infinitely more inlarged thought, than we can have at present, of this affair. Then these unsearchable depths of divine wisdom will open themselves to us; then the whole Contrivance will be unravel'd, and those things that are dark and unaccountable to us at present will be cleared up to us, to our unspeakable joy and satisfaction. Then those dispensations of divine Providence, which are very dark to us at [Page] present, will appear to have been ordered in the wisest, and the best manner that could be. And in short, we shall then see that all the Methods that GOD has taken with us in every step and stage of our lives, have been managed with consummate Prudence: which will fill us with adoring Apprehensions of him; and not only incline, but inlarge our Souls, to celebrate the glories of his Wisdom, and of his Grace for ever.

And now how should we desire, and long to be brought to that glorious Place, where the foot-steps of divine wisdom will be made so Manifest and Conspicuous? And how earnestly should we desire to be of that blessed Number, on whom the divine wisdom will be exercised, and by whom it will be magnified and adored? How should we rejoyce to think of going to joyn those blessed Companies of glorious Angels, that are with the greatest earnestness and intensness looking into these things; and who have gone so far into them, as to be able to inform us of many wonders of wisdom, and grace, that we never imagined or thought of before?

But now, if ever we would obtain a Mansion in that blessed Place, where there are such Manifestations of the glory of GOD, in the face of JESUS CHRIST, we must now be complying with the Terms of Salvation, as they [Page] are offered to us in the Gospel. We must believe that the Gospel-way to Salvation is the wisest, and the best way that could be; and must with all thankfulness accept the gracious offers, and invitations that are made to us therein. We must now believe on the LORD JESUS CHRIST, and accept Him as our only Saviour; we must put our selves over into his hands, to be justify'd and sanctify'd, to be guided and governed, to be protected and upheld, and to be eternally saved by him; depending upon him, to perform all things for us.

And then he that has abounded in wisdom, as well as grace, in purchasing Redemption for us, will also in Applying the same unto us. He will then make use of the wisest and the best Means, not only to bring us into a state of Grace, but to carry us on therein from one step to another, till he bring us to the perfection of it. In a word, He will then guide us with his prudent, and unerring Counsel, till he receives us up to Glory: Where we shall plainly see the Wisdom of GOD, that is now in a Mystery, even the hidden Wisdom, which GOD ordained before the World, unto our Glory.

FINIS.

Notes

*

Dr. Sherlock.

↵

Information about this book

Title statement

The wisdom of God in the redemption of fallen man, illustrated in several dscourses, from Eph. I. viii. / By Nathanael Appleton, M.A. Pastor of the Church of Christ in Cambridge. ; With a preface of the Reverend Mr. Benj. Wadsworth, president of Harvard College. ; [Six lines of Scripture texts]

Appleton, Nathaniel, 1693-1784.

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI :

Date

2009-04.

ID [DLPS]

N02519

ID [TCP]

N02519

ID [STC]

Evans 2987

ID [NOTIS]

APX4141

ID [IMAGE-SET]

2987

ID [EVANS-CITATION]

99020914

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early American Imprints, 1639-1800 ; no. 2987.

Notes

(Evans-TCP ; no. N02519)

Transcribed from: (Readex Archive of Americana ; Early American Imprints, series I ; image set 2987)

Images scanned from Readex microprint and microform: (Early American imprints. First series ; no. 2987)

Source

— The wisdom of God in the redemption of fallen man, illustrated in several dscourses, from Eph. I. viii. / By Nathanael Appleton, M.A. Pastor of the Church of Christ in Cambridge. ; With a preface of the Reverend Mr. Benj. Wadsworth, president of Harvard College. ; [Six lines of Scripture texts], Appleton, Nathaniel, 1693-1784., Wadsworth, Benjamin, 1750-1826..

Extent

[4], iv, 414, [2] p. ; 19 cm. (8vo)

Printed by B. Green, for D. Henchman, at his shop in Cornhill.,. Boston in N.E. :: 1728.. (Error in paging: p. 197 misnumbered 179.) (Errata statement, p. iv.)

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