THE office of a minister of Christ, as it is a most weighty, so it is as trying a lot as any that mortals were ever employed in. They are made a spectacle unto the world, to angels and to men: All eyes are upon them, and if they are faithful they will be hated and envied by many. Thus is has been in all ages. The great apostle of the Gentiles, though one of the most faithful and exemplary men that ever lived, was traduced in the famous church of Corinth, as a whiffling and inconsistent person, not to be regarded; and though rational beings must ever allow, that a wise man may alter his purpose for good seasons, yet the apostle's doing so, and not coming to them as he had proposed, is catch'd. [Page 6]hold of to support these slanders. Their evil in so doing is plainly exposed in the first chapter of this epistle; where we may also note, that the absur­dity and wickedness that many practise to this day, of connecting the gospel itself with the character of it's preachers, is as old as the apostles time; for, because Paul had acquainted them with his design of visiting them, but had not done it, deceitful men not only insinuated that he was a false man, but that his preaching was so too; yea and nay, inconsist­ency and nonsense not to be regarded, as if the weakness or iniquity of men were any argument against the truth of God! This conduct is a glar­ing proof of what all men are naturally inclined to [...], namely, that they are rebels against heaven; for it is a maxim with subjects, ‘That their King can do no wrong;’ thereby imputing the evils that are done, to his ministers and servants: Whereas in the case before us, the KING of heaven is blas­phemed, his gospel and his service slighted, under the covert of the hypocrisy of others. And all those who can make the weakness or evils of teachers or professors an excuse for their own neglect of reli­gion, are in some measure guilty of this madness; for let men be ever so imperfect or false, Christ and his gospel is eternal truth; therefore all those that do not receive the same, implicitly say, ‘We will not have this man to reign over us.’

As there curring to the evils of others to excuse our own neglect, is a false way, so it often happens with those who go therein, that what they alledge against others is not true; which was the case here And after a just vindication of the apostle and his [Page 7]companion, he begins this chapter with asking the Corinthians, if there was any need of epistles of commendation to or from that church in their be­half, since the saving effects of their ministry re­mained in indelible characters, written in their hearts by the Spirit of the living God? Where teachers are not known, they need epistles of com­mendation to introduce them, which is an aposto­lic custom, and which many in our day have not suffi­ciently regarded, Acts 18.27. But when persons have experienced the saving power of their preach­ing, that gives a greater confirmation of their divine mission, than human letters can do. However, though the apostle improves this evidence to silence gainsayers, he would not have any think that they had any sufficiency in themselves for this work; no, not so much as to think any thing as of them­selves: Not to regulate their thoughts, or form any just conclusions. But says he, All our suffi­ciency is of God, who also hath made us able ministers of the New-testament, not of the letter but of the spirit; for the letter killeth, but the spirit giveth life. In which words you naturally observe, who it is that makes gospel ministers, the subject of their ministry, and the effect of it: Each of which I shall endeavour briefly to explain and improve on this occasion, as assistance may be granted.

I. You observe, it is God that makes able mini­sters. This perhaps none will deny; but the grand question is. How he does it? I answer, First, he does it by making them new creatures. This is so essential to the very nature of their work, and [Page 8]so plainly revealed in the scripture, that if it were not for the prejudices of education and carnal interest, if would be needless to stand to prove it. For,

1. A principal part of their work is to labour to reconcile sinners to God; and to imagine any one to be fit for that work, who is not [...] re­conciled himself, is one of the first-born of absur­dities. All know that the more gifted or crafty an enemy is, the more he is to be avoided and guarded against, instead of being encrusted with our most weighty affairs: And what in it short of blasphemy, to pretend that the most High will do so! Our apostle says, ‘All things are of God, who hath reconviled us unto himself by Jesus Christ, and hath given to us the ministry of re­conriliation, chap. 5.18.’ This is God's order; he first reconciles the person, makes him a new creature, as in the preceding verse, and then grace him the ministry of reconciliation.

2. The [...] of their work is spiritual; and how can carnal men perform it? Our Lord assured a master in Israel that, ‘Except a man be born again, he cannot see the kingdom of God:’ And If he cannot see it, how can he act In it as he ought? The natural man receiveth not, neither can be know the things of the Spirit of God, and for this reason, because they are spiritually discern­ed, 1 Cor. 2.14. Reason will teach us that, ‘Simple ideas are only to be got by those im­pressions objects themselves make on our minds, by the proper inlets appointed to each fort; and [Page 9]if they are not received this way, all the words in the world, made use of to define, or explain any of their names, will never be able to produce in us the idea it stands for.’ As for instance, the true idea of light and colours cannot be had but by perceiving them with our sight; without which an ingenious blind man could get no nearer the idea of scarlet, than that ‘It was like the sound of a trumpet. ^*’ And revelation informs us, that the way by which the spirit of truth guides his people into all truth, is by receiving of the things of Christ, and shewing the same unto them, John 16.13, 14. The vail remains on mens hearts un­til the spirit takes it away, and gives them with open face to behold the divine glory, whereby they are changed into the same image, context ver. 14—18.

Ministers are to comfort others by the comfort where with they themselves are comforted of God, 2 Cor. 1.4. They are to lead others in a way they are acquainted with, and ought to be able to say, We speak that we know, and testify that we have seen. Experimental knowledge is so necessary that even our great high Priest himself, though he were a son, yet learned he obedience by the things that he suffered; and being tempted, he was able to succour them that are tempted. I would illustrate this point by a familiar instance: We are not far from Cape-God, which is well known to be a dan­gerous coast for seamen, so that it is an established custom for all that go round it to take a pilot. Now suppose a man of good sense, who had seen exact charts of every point, rock or quick-sand up­on the coast, and had all the intelligence that books [Page 10]or men could give him about them, yet had never seen them himself; who will venture round the Cape with such a pilot? Don't each one rather give in to the old maxim, that, nothing teaches like experience? Yet in the case before us many are so far from allowing it, that we have masters in our Israel, who would take it as an affront to be asked, whether they had experienced the new-birth or not?

3. No man can act from any higher principle than self, until he is born from above; yet as surely as Christ speaks true, no man can be his disciple, (how much less his minister?) except he deny himself, and take up his cross and follow Christ. Men may, and often do, deny one lust to gratify another; may cross luxury to gratify covetousness, or cross covetousness to indulge luxury or ambition: Yea, may in some sense cross all these to establish self-righteousness; yet still they get no higher than self; they do not deny self, therefore such cannot be fit to be Christ's ministers; for his ministers preach not themselves, but Christ Jesus the Lord, and themselves the church's servants for Jesus sake. And the way they are brought to this is, God who commanded the light to shine out of darkness, hath shined in their hearts, to give the light of the know­ledge of his glory. This, and this only can and doth give them to act from more noble principles, than self-seeking and self-righteousness: It enables them to preach by faith, and in their conduct to look to things unseen, which are eternal, 2 Cor. 4.5, 6.13.18. Hence,

4. All allow the ministers work to be very great and difficult, in which they have special need of divine [Page 11]help; and to those whom Christ sends, he says, Lo, I am with you; and they are to be strong in the grace that is in him: But how can that be without union with him, even as the branch has with the vine? Without which he assures us that we can do nothing; and the words before our text tell us that all our sufficiency is of God. How far he may gird those who know him not for particular purposes, I leave; but how can any soul plead for promised assistance without faith, for how shall they call on him in whom they have not believed? Rom. 10.14.

Therefore since men must be reconciled them­selves, before they can heartily seek for others re­conciliation to God; since it is necessary to be spi­ritually taught in order to teach others spiritual things, and to be supernaturally enlightened in order to act above self, and to have acquaintance with, and a trust in Christ, in order to plead his promised assistance; how clear is the evidence that he makes men new creatures in order to make them his mi­nisters? If any should alledge Judas against this, I would only ask, whether they think his ex­ample was for imitation, or for warning? If they think for imitation, then how many traiters must we have? If for warning, then let us take it, and beware of such men. And by the way I would have them remember that Judas's commission was limited to the national church; the pure gospel commission was given to the eleven, after Judas was gone to his own place, Mat. 10.5, 6. and 28.16, 10. If to evade all this any will say, we cannot know who are born again and who not. I reply, that our Lord has told us, that we shall know them, [Page 12]and how we shall know them, Mat. 7.15, 16.— Luk. 6.44, 45. And if men do not believe him, still he abides faithful, he cannot deny himself.

I therefore proceed to observe, that he makes ministers by giving special gifts for that work. I am as far as any man from supposing that renewing grace, is the only qualification necessary for a gos­pel minister. When our Lord ascended on high he gave gifts unto men, among which were gifts for Pastors and Teachers, Eph. 4.8, 11. Special gists both to understand, and to communicate divine things to the instruction and edification of others; and the command is, As every man hath received the gift, even so minister, &c. Let the gift be re­ceived by more public or more private means, there is no limitation as to that, but every man that God has given the gift to, be commands them to im­prove the same as good stewards of his manifold grace; and by his Spirit he teaches them their duty in this respect, as I have more largely shewn elsewhere. ^*

Once more, God makes able ministers, by teach­ing and inclining his people to call and set apart to public office those whom he has prepared therefor. As he has commanded each one to improve the gifts that are given to him, so he has granted to his people an unalienable right to judge of such mat­ters, for ministers are not lords over their faith, but helpers of their joy; and Paul himself says, to the church of Corinth, I speak as to wise men, judge ye what I say. And another church is commended by their glorious Head, because they had tried them [Page 13]that said they were apostles and were not, and had found them liars, Rev. 2.2.

There hath been much contention both formerly and lately about the succession of ministers, and of ministerial authority; but I think Dr. Owen, in the last century, has stated this matter to good purpose: Says he, ‘The office of the ministry for the conti­nuation of the church-state, and administration of all ordinances of worship unto the end of the world, is sufficiently secured, (1.) By the law, consti­tution and appointment, of our Lord Jesus Christ, erecting that office, and giving warrants for it's continuance to the consummation of all things, Mat. 28.20. Eph. 4.13. (2.) By his continu­ance according unto his promise to communicate spiritual gifts unto men, for the ministerial edi­fication of the church. That this he doth so continue to do, that it is the principal external evidence of his abiding in the discharge of his mediatory office. (3.) On the duty of believers, or of the church, which is to choose, call, and solemnly set apart unto the office of the ministry, such as the Lord Christ, by his Spirit, hath made meet for it, according unto the rule of his word. And those who plead for the continuation of a successive ministry, without respect unto these things, without resolving both the authority and office of it unto them, do but erect a dead image, or embrace a dead carcase, instead of the living and life giving institutions of Christ. They take away the living creature, and set up a skin stuffed with straw. ^*’ We come,

[Page 14] II. To consider the subject of their ministry, which in our text is described both negatively and positively. They are ministers not of the letter but of the spirit; and to explain the letter, the law written and engraven in stones is named, the tenor of which is, If a man do them, he shall live in them; but cursed is every one that doth them not, Levi. 18. 5. Gal. 3.10, 12. which is therefore here called, the ministration of death, because no man upon earth doeth those precepts, the penalty then is the certain consequence. This is the letter; but from the a­postles mentioning that which is done away, and that which is abolished, it appears that the ceremoni­al law is also included, which, though a shadow of good things to come; yet the letter of it enjoined a multitude of offerings and works to be done by that people, enforced with terrible penalties on those who did them not. Indeed the whole ministry of Moses is intended, which was very glorious, and shined with great lustre in the manner of giving the law, and in the many tokens that were given of his being taught and owned of God in his ministrations, yet when Moses was read by the Jews, the vail was so upon their hearts, that they could not sted­fastly look to the and of that which is abolished. They stuck in what the letter required of them, without beholding the perfect fulfillment both of the moral and ceremonial law in the great Messiah: Which leads us to consider the spirit which giveth life; which is here also called the new-testament. This cannot mean meerly that part of the bible that is so called in distinction from the rest; for the apostles made abundant use of the old-testament in their ministry, and drew evangelical instructions from all [Page 15]parts of it; and they expresly declare to us that those scriptures were all given by divine inspiration, for our learning and admonition, on whom the ends of the world are come, 1 Cor. 10.11. Rom. 15.4. 2 Tim. 3.16, 17. It is well known that the word testament means the same as a will, whereby a person orders his affairs, and disposes of his inter­est as he thinks best; so here it plainly means what is called the new covenant, in distinction from the old. When the great Creator had formed the world and all that is therein, he was pleased to crown man with glory and honor, and set him over the works of his hands, and to make known to him his will, and the tenor on which he should enjoy his estate and happiness, even perfect obedience to his law and that transgression should strip him of life, and all. Man sinned and ruined himself and his posterity: Therefore since the first Adam is thus fallen, all things are put into the hands of the second Adam, who is the Lord from heaven; and who will sub­due all things unto himself, yea will swallow up death in victory. Psa. 8.5, 6. 1 Cor. 15, 45—54. Heb. 2.7—9.

Some notice of this great deliverer was given to our first parents soon after the fall, under the name of the seed of the woman who should bruise the serpent's head. And he was further promised to Abraham, that in his feed all the families of the earth should be blessed. This new-testament way of salvation is clearly opened in the gospel, which discovers how Christ was made of a woman, of A­braham's seed, and by his obedience and sufferings in our stead, has procured a perfect righteousness [Page 16]which is unto all and upon all them that believe; which therefore is here called, the ministration of righteousness, ver. 9. In consequence of which the holy Spirit is given to take away the vail from men's hearts, and give them with open face as in a glass to behold the glory of the Lord, whereby they are changed into his image. From all which it appears that, by the New-testament, and the spirit that giveth life, is intended the way of justification by Christ's righteousness, and of regeneration and sancti­fication by the power of the holy Ghost; which may well be said to give life, as the one delivers from the law-sentence of death, and the other from the power of corruption which is spiritual death, and enables the soul to live unto God. This leads us,

III. To consider the effect of the gospel ministry. The letter killeth, but the spirit giveth life. The letter kills when it comes with light and power up­on the mind, by laying open the corruption and contrariety of the heart to God, and fixing the just sentence of death in the conscience whereby all the hopes they have built on the life of their own hands, give up the ghost. Thus our apostle says, "Sin revived and I died; but when the letter had killed him, the Spirit of God revealed his Son in him, and drew his soul to a marriage union to Him who is raised from the dead, that he might serve in new­ness of spirit, and not in the oldness of the letter, Rom. 7.4,—10. But where the letter only is preached, it killeth, as it takes life and courage from men, because the law requires what it gives no strength to perform, and the soul sinks in dejection and despair, or tries to quit the thoughts of these [Page 17]things for fear thereof; or else, supposing such teaching to be right, people go on in a round of duties with a name to live while they are dead, and the blind lead the blind, until both fall into eter­nal death.

From hence, my Brethren, we may learn, 1. The vast importance of the gospel ministry. Nothing less than the affairs of life and death are concerned therein; not such a transitory one as we have here; no, it is nothing less than the eternal life, or eternal death of precious souls. If ministers are e­nabled to be faithful, they may be instrumental of the life of many; of saving themselves, and those that hear them, 1 Tim. 4.16. But if otherwise, they know not how much mischief they may do; how many blind souls they may lead to destruction, nor how many righteous ones they may make sad. O my fathers and brethren in the ministry, how should these things rouse us all up! How should they move us all to search our hearts and ways, and cause each one to exert himself in his station, not counting his life dear unto himself, so that he might finish his course with joy, and the ministry he has received to testify the gospel of the grace of God! And did christians view these things as they ought, how careful would it make them concerning those whom they received into the ministry? And also to pray for their ministers more, and to trust them less than many do. Who is sufficient for these things? Surely none are of themselves; and yet if persons have received benefit by any instrument, how prone are they to expect the like again without looking to the great fountain of all good? Did [Page 18]christians more clearly view these things as they are, they would be engaged to commit their ministers and themselves too more earnestly unto Him who is all in all to his people. The great apostle of the Gentiles, notwithstanding all his gists and attain­ments, seemed as if he could not write one e­pistle without stirring up the saints to this duty, say­ing, ‘Brethren, pray for us; pray for us that the word of the Lord may have free course and be glorified; striving together with me in your prayers,’ &c. And surely there is great encou­ragement so to do, for when God appears in his glory to build up Zion, he will regard the prayer of the destitute, and not despise their prayer, Psa. 102.17.

2. Hence see the great importance of ever keep­ing law and gospel in their distinct place, since one kills, and the other gives life. The law is good if we use it lawfully. It's proper use is to shew us what we ought to be, and in that light to convince us that we are not such, for by the law is the knowledge of sin; but if it is made use of to teach souls how to obtain the divine favor, or how to ob­tain eternal life, it is then put out of it's proper place. Though we hear nany cry out, ‘what! must we teach sinners no duty till they are converted?’ yes, by all means; teach them their indispensable obligation to keep the whole law, and that they are bound over to answer for every neglect of it, at the great tribunal.—This many conceit is too strict, and often plead for an abatement of the law, like the un­just steward, who for a hundred would write fifty or four score. But what is this abatement? Is it [Page 19]like Ezekiel's hearers, to come before God as his people, and with their mouth to shew much love, while their heart goeth after their coveteousness? The sum of the law is to love God with all our hearts, and our neighbours as ourselves; and Jesus said, This do and thou shalt live. But the lawyer, willing to justify himself, left God out of the question and said, Who is my neighbour? This is a notable abatement indeed! In trying rebels, for the judge to leave the King out of the question, and only try how they had behaved to each other! Yet how poorly does he make out even in this way? For by the instance of a man that fell among thieves, our Lord shews that a Samaritan (with whom they would have no dealings) discovered such love to a proper ob­ject of compassion, as both their Priest and Levite did not, Luk. 10.29—37. So have I known some who would quote that summary of the divine re­quirement in Mica. 6.8. and evidently rise no higher in their notion of doing justly, than just dealing towards men; as if robbing God of his just due, which is all the heart, all the soul, strength and mind, did not demand satisfaction! Yea, and how often is it now found, that many who profess to walk humbly with God in the forms of religion, yet pay little regard to answering their just engagements to men, or to shew mercy to those who stand in need?

If we come to a review of this text, we may see that the Lord had commenced an action against Is­rael for their ingratitude and disobedience, and cal­led the mountains and hills to be judges of their stu­pid conduct. They soon saw they could not stand [Page 20]the trial, and enquired how they should make up the matter; whether he would not be pleased if they brought large offerings, or a multitude of them? And if irrational victims would not do, whether hu­man ones would not please him? And they talk of offering the fruit of their body for the sin of their soul. The answer is, he hath shewed thee O man what is good, and what doth the Lord require of thee, but to do justly? &c. He had shewed them in the foregoing chapter, that out of Bethlehem HE should come forth that is to be ruler in Israel, whose goings forth have been from everlasting; and that, this man shall be the peace. God requires no more than his just due, and this God-man, and he only can pay it. He only has opened a way for righ­teous ess and peace to kifs each other in the sinner's salvation.

Some imagine that by letter, the literal meaning of scripture is intended; and by spirit some mysti­cal meaning that is hid under it; and from hence they call the word, a dead lever; but how greatly do such unstake the text? The letter killeth, and certainly that which actively kills others can't be a dead thing itself. The gospel is as plainly written as the law, and our Lord's constant method of re­pelling satan was by what is written; and when the tempter tried to ensnare him in the same way, he did not depart from it to mystical meanings, but produced another text which detected his perversion of that. A great variety of improvements may be made of all parts of scripture, while one consistent meaning runs through the whole; and those who venture to depart from that, know not what delu­sions they may run into.

[Page 21] We always need the spirit to enlighten our minds to understand the scriptures, but the rule is the same in the dark as in the light, and is the same in itself before we understand its use, as when we are best skilled therein; though without the light we can­not see it, and without being taught we cannot use it aright; what the Spirit does, is to give us light, skill and strength to use it as we ought. I know it is pleaded, that the scriptures know nothing of par­ticular persons and cases now, and that this want must be supplied by the Spirit, which therefore they would have to be a rule superior to the word. To which I reply, that the best laws of any state know nothing of the names and particular circum­stances of thousands that are under them; yet when those laws are well understood, and duly applied, they serve well to settle the various cases that occur; or if in some cases they fail, it is be­cause human laws are imperfect; but the divine laws are not so; they are perfect, and therefore are sufficient thoroughly to furnish the man of God unto all good works. 2 Tim. 3.16, 17. And the meek he will guide in judgment, and the meek he will teach his way; but to pretend that we have a rule within us that leads us in any respect contrary to God's written word, discovers a temper as contrary to true meekness, as it would do for a judge to as­sume a power to dispense with the king's laws, or to make new ones as the turn suited.

Those holy men that God employed to publish the New-testament as well as the old, he gave de­monstration to the world of their divine authority so to do, and confirmed the word with signs follow­ing, [Page 22]Mar. 16.20. How great then must be their delusion, if any imagine that the divine Spirit in them will teach them to judge or act contrary to what he formerly moved holy men to write! Yet are there not some even in this concourse of people (for I mean to speak plainly) that profess to be so spiritual as not externally to regard some of the plain commands of Christ, who at the same time depend not on a righteousness wrought without them, but on what is wrought within them? But if we de­pend upon any inward frames or exercises as the matter of our justification and acceptance with God, we as really build upon the letter as any formalist in the world; all the difference lies in the mode of doing; for the letter is do and live, and the doing it requires is love to God and man, and a behavior agreable thereto, and who does not know that love has it's seat within? So that inward doings are as plainly the letter as any thing that is outward, and to depend upon either of them is directly contrary to believing on Him that justifieth the ungodly.

The law requires a right temper and behavior, and says, I will if they will, but gives no such thing; the gospel reveals Christ's righteousness, and gives the Spirit to write the law in our hearts with this tenor, I will and they shall, Gal. 3.10— 14. Heb. 8.10. In the oldness of the letter the promise is always predicated upon something good in the creature; but the newness of the Spirit rests the promise intirely upon the merits of the Savior, and the truth of the promiser; and hence arises that important distinction, which the apostle insists so much upon, between debt and grace, wages and [Page 23] gift, Rom. 4.4, 5, 19. and 6.23. Heb. 11.11. And here I would observe, that many greatly mistake themselves about holding to salvation by grace. Because the blessings they hope to receive are of infinitely greater value than their doings, therefore they suppose they hold to grace and not debt. But could Adam it he had stood, or can any angel in heaven now, suppose that there is any thing like an equal value between their best obedi­ence and most devout service, and eternal life? Surely no. Well then, according to this notion, all the favors bestowed by the Creator on men or angels, is all not debt but grace, and the apostles long talk of a distinction between them was all either impertinence or imposition! But if men would duly consider, they may know, that by the laws of men, where there is a fair promise made of a par­ticular sum upon a certain condition, if the condition is fulfilled, the law will oblige the promiser to pay the sum, let it be ever so much greater than the value of the condition that is performed. Debt is to pay what is engaged; and do not all know that a gift to the needy and miserable is quite another thing? And if any should come to beg for help, and yet should so forget themselves as to dictate to others how much to give, and also claim it as their right, instead of humbly asking for it as a free fa­vour; would not men soon discern the difference? How much more will not the searcher of hearts do it?

Perhaps men blind themselves in our day con­cerning this matter, as much under the word faith, as in any way whatever. When the word is used [Page 24]about human affairs, it is as easily understood as other words, but in religion scarce any are more contro­verted; and what can be the cause of it but it's being turned from it's proper meaning?

Assent to a report that comes with proper evi­dence of its truth, is the plain nature of faith, the influence the report has upon us is the effect or ex­ercise of faith; but it is supposed by multitudes, that devils and hypocrites affent to the same truths the saint does, and therefore that something more belongs to the nature of the saint's faith than assent to truth; but I humbly conceive that this is a great mistake. The devils, and sometimes wicked men, believe that there is one God that will punish sin­ners, so as to make them tremble; yet there are two parts of truth on which our salvation turns that they never have assented to: One is, that the con­demning sentence against them is just; the other is, that God can find in his heart to save those who have nothing of their own but sin. The evidence of these truths shine as clear in the scriptures, as the sun does in the firmament; but we have our Lord's own testimony that, Every one that doth evil hateth the light, neither cometh to the light, lest his deeds should be reproved: And this is their condemnation, John 3.19, 20. Yet we have many masters since Nicodemus's day who will dare to de­ny what our Lord here asserts. They allow it to be so with many, but not with every one; the na­tural consequence of which is, for them to suppose it unjust, for those who have some good ideas and dispositions, not to have a better claim to salvation than others; and from hence proceed the exclama­tions [Page 25]we often hear, against the doctrine of sovereign grace, as making God unjust, a respecter of per­sons, &c. Whereas if it were truly believed that we are every one condemned by a righteous sen­tence, there could be no room to complain of in­justice if all were executed, nor to doubt of its be­ing intirely of grace if any were pardoned. And how absurd is it to imagine that God will pardon any one soul till it comes to own his justice? For without that they can never be truly reconciled to his government, nor he honored in their salvation. And if so, then how absurd are all those notions (of which our world is full) that sinners in general be­lieve the gospel to be true, but that they have a great deal to do in order to get its blessings applied to them! For all doings before reconciliation are a putting off for the present, and if they believed they were justly condemned, how could they bear with delay lest the door should be shut against them forever. And if they believed that God speaks the truth when he proclaims pardon to the chief of sinners, what duties could they do before they re­ceived his testimony, and set to their seal that he is true?

If a man that is under sentence of death should slip from his confinement, and do ever so much in hopes of being again received as a good subject, don't all men know that his doings can never be true obedience to the authority that condemned him, till that authority either reverses the sentence, or grants him a pardon? And now let us see what sort of faith those people have, who are not ready to come to Christ now, yet say they are striving for [Page 26]if, and hope to obtain it hereafter. Why indeed they believe there is a dangerous sentence out against them, and they fear they should stand a poor chance to come as they are, but they hope by and by to get ready for a re-hearing, and hope then to make it appear that the Judge was mistaken in his sen­tence, and that though they had been drawn into some very disagreable things, yet that they are now so well disposed, that they ought to be re­ceived to mercy! These are notable notions of faith, of justice, and of grace! O sinner, be not deceived! All such attempts will succeed no better than the wife of Jereboam did, in feigning herself to be ano­ther person, 1 Kings 14.5—14.

Thus I think it plainly appears that no unrenew­ed soul truly believes that God is either just or gracious, nor ever will by all the power of moral suasion; nothing can produce this faith but that creating power that in the beginning said, "Let there be light, and there was light:" First, the light of the law which kills all the sinner's vain hopes; and then the light of the gospel, which opens the true door of hope through Him who has fulfilled the law. Our natural attachment to our doings, the apostle compares to a woman's being wedded to an husband, whose authority is binding upon her as long as they both live; and he observes that it would be adultery for her to marry another before her first husband was dead; from whence he shews that we cannot be married to Christ until the law is dead to us, and we to that; and in explaining his meaning he is very careful to secure the honor of the law, that it is holy, just and good; but when a [Page 27]surety has fully answered for a debt or crime, that action is dead to the debtor or criminal, so that a just law cannot hurt him for it, any more than the dead can hurt the living; hence this death or dissolution of the marriage tie between us and the law, is by the body of Christ. His bearing our sins in his own body on the tree, took away the power of the law to condemn us, and a view of our sins, and of him who atoned for them, turns the heart from sin and from seeking life by our do­ings, to trust in and unite our hearts with Him who is raised from the dead, that we should bring forth fruit unto God: Our life is still to be directed by the same law of love to God and man, only it is changed into other hands, we are under law to Christ our new husband. And it is well known that when a woman is married the law must come upon her husband for all her debts, and that she is to look to him for all she wants, and to be under his government: So here we are to serve him in newness of spirit, and not in the oldness of the letter.

The oldness of the letter promises life upon do­ing, but gives no strength to do; the newness of the spirit says, as thy days is thy strength shall be; come boldly to the throne of grace for help in time of need. The oldness of the letter gives no en­couragement to come only upon our doing, and sets a flaming sword in the way of the guilty; but the newness of the spirit directs us to take all our encouragement to come, from the merits, compassion, intercession and promise of our husband, who has engaged justice and faithfulness to forgive the guil­ty, [Page 28]and to cleanse the filthy. Heb. 4.14—16. 1. John. 1.9. The oldness of the letter suspends our hope doubtfully upon our obedience; the new­ness of the spirit fixes it as an anchor sure and sted­fast upon what is within the vail. Heb. 6.19. Upon the whole, that teaching which enjoins duty upon us as the condition of our obtaining favor of God, be that duty called repentance, faith, or whatever it may, is legality; that which would abate the law to bring it down to our ability is injustice; that which tends to release us from our obligation, till al­mighty grace appears for our deliverance, is licen­tiousness; but that teaching which opens the holy nature and authority of God's law over us, shewing how we are all condemned thereby, and then the help there is freely proclaimed to every one in Jesus Christ, and the fullness there is in him to en­able the believer to perfect holiness in the fear of God, is evangelical; therefore let each soul take heed what he hears.

The copiousness of this subject has carried me so far, that I must hasten to a close with a short Ad­dress.

First, To you, my Brother, who art this day to take the solemn Charge of this flock. The satis­faction we have gained of your being qualified in a good measure, and called of God into this work, gives sensible pleasure, and I can heartily bid you welcome into these labours of Christ's vineyard, and hope we may be mutual helpers to each other. I doubt not but the charge of souls has sometimes ap­peared to you an insupportable weight; it is in­deed [Page 29]too heavy for men or angels to go through of themselves; but ever remember, that the go­vernment of Zion is upon Christ's shoulders, and you are to be strong in the grace that is in him. I have endeavoured, as I have been enabled, plainly to lay before you the true nature of preaching the gospel, and may you be enabled to be faithful therein unto the death, and receive a crown of life through Jesus Christ our Lord!

Secondly, To this dear Church of Christ. Bre­thren, we rejoice with you this day, to see things so comfortably settled among you after your sore trials, and that you are like to enjoy the stated ministra­tions of the divine word and ordinances again: These are favors greatly to be prized and thank­fully to be improved; though I hope you will never forget the sensible experience you have had of the uncertainty of their continuance; and so that you ought always to live with an intire depen­dence on the great Head of the church, both for the continuance of these means, and also for a blessing on the use of them.

And permit me my Brethren to lay before both officers and members, three points of truth, which I earnestly request you to keep always in mind; which are,

• 1. That a visible church-state with it's order and government, is not an invention of men, but the appointment of God. Therefore,
• 2. That those who rightly join therein, join themselves to Him, who is both able and faithful to carry them through all that he calls them to do or suffer in his cause. Hence,
• [Page 30] 3. There can never be any just excuse for one soul to desert this cause while HE remain what HE is.

These are such self-evident truths that it might seem an affront to your understandings to stand long to prove them, yet through our darkness they are so often forgotten, and that forgetfulness is pro­ductive of so many mischiefs, that I presume you will not deem it unseasonable thus to stir up your pure minds by way of remembrance. A due re­gard to these points would prevent what has often happened, of persons joining with a church in its prosperity, and deserting it in adversity, being sond of comfort, but backward to do their duty. And a just view of these truths would prevent persons joining to the church when they do not to the Lord. We read when Ananias and his wife were struck dead for their deceit, that of the rest durst no man join himself to them; but believers were the more added to the Lord, Acts 5.13, 14. Viewing things in this light would keep people from trusting their religion to their minister, without seeing with their own eyes, on the one hand; or on the other, rising in resentment against them because they will not do for gods. Paul says, we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us; and who was ever so stupid as to think a vessel could seed them with­out new supplies, or to quarrel with it because they found it empty; would they not rather carry it to the store that it might be filled again? Well, my Brethren, if you will do so with your ministers, it will learn you the true difference, between having [Page 31]a man's person in admiration because of advantage, and esteeming him highly in love for his works sake. Again, if we are truly joined to the Lord, we have a friend at hand to open our griefs to, and to roll our burdens upon, which may keep us from the error of many, who being burdened with their brother, whisper it to this, that and the other, in­stead of acting according to divine rule with him. Prov. 25.9. Matt. 18.15—17. If we viewed Him who walks in the midst of his churches, with eyes like a flame of fire, how would it keep us from complaining of our brethren, without being faith­ful to them? Since he has given clear direction therein, how churches are to be faithful to their members, and members to churches, that have strayed, so as either to recover them, or to clear our selves of them, if they will not be reformed. In short, when these truths are duly remembred they will make ministers faithful to their people, and people faithful to their ministers, for their obli­gations are mutual; and the right performance of every duty toward each other, is serving the Lord Christ; and when ministers view how they owe their all to Him, how gladly will they spend and be spent in his cause? And the same view will make people as glad to discharge their duty towards their ministers, and towards each other. There­fore, let us hold fast the profession of our faith with­out wavering (for he is faithful that promised) and let us consider one another to provoke unto love, and to good works; not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another, and so much the more, as ye see the day approaching!

AMEN.