Sermon, I.

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 2] 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 3] 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 4] 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 5]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 6] 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 7] 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 8]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 9] 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 10] 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 11] 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 12] 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 13] 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 14] 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 15] 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

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 20] 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 21] 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 22] 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 23]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 24] 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 25] 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 26] 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 27] 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 28] 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 29] 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 30]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 31] 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 32] 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 33] 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 34] 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 35] 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 36] 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 37] 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 38] 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 39]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 40] 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 41] 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 42] 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 43] 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 44] 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 45] 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 46]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 47]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 48] 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 49]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 50] 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 51] 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 52] 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 53] 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 54] 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 55] 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 56] 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 57] 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 58]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,

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 62] 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 63] 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 64] 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 65] 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 66] 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 67] 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 68]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 69] 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 70] 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 71] 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 72] 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 73] 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 74] 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 75] 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 76] 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.

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 80] 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 81] 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 82] 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 83]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 84] 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 85]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 86] 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 87] 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 88] 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 89] 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 90] 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 91]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 92] 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 93] 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 94] 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 95] 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 96] 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 97] 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 98] 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 99] 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 100] 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 101] 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 102] 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 103] 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 104] 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 105] 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 106] 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 107] 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 108] 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 109] 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 110] 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 111] 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 112] 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 113] 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 114] 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 115] 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 116] 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 117] 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 118]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 119] 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 120] 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 121]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 122] 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 123] 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 124] 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 125] 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 126] 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 127] 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 128] 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 129] 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 130] 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 131] 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 132] 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 133]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 134]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 135] 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 136] 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 137](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 138]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 139] 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 140] 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

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 144] 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 145] 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 146] 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 147] 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 148] 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 149] 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 150] 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 151](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 152] 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 153]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 154] 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 155] 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 156] 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 157] 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

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 162] 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 163] 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 164] 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 165] 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 166]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 167]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 168] 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 169] 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 170] 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 171] 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 172] 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 173] 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 174]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 175] 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 176] 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 177] 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 178] 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 179]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 180]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 181]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 182] 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 183] 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 184] 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 185] 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 186]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 187] 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 188]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 189]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 190] 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 191] 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 192] 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 193] 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 194] 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 195]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 196] 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 179]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 198] 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 199] 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 200] 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 201] 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 202] 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 203] 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 204] 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 205]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 206] 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 207] 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 208] 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 209] 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 210] 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 211] 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 212] 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 213] 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 214] 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 215] 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 216] 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 217] 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 218] 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 219] 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 220] 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 221] 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 222] 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 223]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 224] 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 225] 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 226] 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 227]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 228] 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 229] 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 230] 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 231] 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 232] 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 233] 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 234] 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 235] 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 236] 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 237] 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 238] 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 239] 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 240] 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 241] 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 242] 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 243] 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 244] 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 245] 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.

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 252] 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 253] 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 254] 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 255]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 256] 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 257] 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 258] 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 259] 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 260] 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 261]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 262] 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 263] 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 264] 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 265] 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 266] 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 267]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 268]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 269] 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 270] 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 271] 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 272] 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 273] 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 274] 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 275] 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 276] 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 277]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 278] 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 279] 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 280] 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 281] 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 282] 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 283] 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 284] 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 285] 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 286] 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 287] 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 288] 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

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 296] 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 297]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 298] 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 299] 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 300] 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 301] 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 302] 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 303]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 304] 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 305]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 306] 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 307]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 308] 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 309] 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 310] 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 311]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 312] 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 313] 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 314] 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 315]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 316] 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 317] 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 318] 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 319] 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.

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 321] 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 322] 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 323] 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 324] 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 325] 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 326] 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 327] 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 328] 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 329] — 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 330] 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 331]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 332] 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 333]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 334] 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 335] 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 336] 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 337]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 338]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 339]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 340] 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 341]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 342] 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 343] 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 344] 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 345] 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 346]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 347]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 348] 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 349] 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 350] 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 351]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 352] 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 353]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 354] 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 355] 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 356] 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 357] 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 358] 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 359] 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 360] 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 361] 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 362] 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

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 370] 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 371] 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 372] 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 373] 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 374] 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 375] 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 376] 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 377] 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 378] 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 379] 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 380] 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 381] 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 382] 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 383] 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 384] 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 385] 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 386] 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 387] 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 388] 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 389] 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 390] 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 391] 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 392] 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 393] 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 394] 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 395] 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 396]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 397] 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