AS in the adorable Trinity there are three persons, Father, Son and Holy Ghost, in nature coessen­tial, in dignity coequal, and in being coeternal; so they perfectly unite and co-operate in all the works of creation, providence, and grace. My Father work­eth hitherto, and I work. Whatever the Father doth, the Son doth the same likewise. The word for God, Gen. i. 1. is plural, and includes all the persons in the Godhead, who said one to the other, Let us make man, &c. Christ, the essential word or wisdom of God, was present when the hea­vens were prepared; and the soundations of the earth were laid: and by him were all things created, visible and invisible, whether they be thrones or dominions, principalities or powers: all things were created by him, and for him. The holy Spirit moved also on the face of the waters in the creation; as the same Spirit of the Lord afterwards caused Israel to rest in Canaan; and by his Spirit he garnished the heavens, and by the finger, i. e. by the Spirit of God, was the moral law written on the two tables of stone. The whole Bible is the revelation of Jesus Christ, which God the Father gave unto him; and is all by the inspiration of the holy Ghost. In all the dispensations of grace in the gospel we have the kindness and love of God the Father▪ our Saviour, the renewing of the holy Ghost, shed on us abundantly through Jesus Christ.

[Page 2]And in the great day of retribution God the Father is judge himself, but will judge the world in righteousness by that Man, whom he hath ordained, and by the Spirit of judgment. Whatever therefore may be said of our incar­nate Deity, his creating, instructing, governing, and finally judging the world, and being the author of eternal salvation unto his willing and obedient people; we must not suppose the almighty Father, or eternal Spirit, secluded from any of those wondrous works of him that is perfect in knowledge.

We shall consider,

• I. What the adorable Redeemer was, before he was made perfect as a Saviour.
• II. How he was made perfect.
• III. That he hence became the author of eternal salvation.
• IV. — Unto all them that obey him.
• LASTLY, The Improvement.

I. What the adorable Redeemer was, before he was made perfect.

Although some kind of imperfection is intimated, yet, if we rightly consider, we shall find none to his dishonour, none but what arose from the perfection of God, his rectoral righteousness, the majesty of the law, and the nature of things.

Consider,

1. There was not the least want of perfection in him as God. To him all divine attributes, and all the peculiar works of God are ascribed. His name is Jehovah our righteousness: The I am that I am, the self-existent, ever be­ing One; the omniscient, omnipresent, almighty One, dwell­ing in his own eternity, or inhabiting the whole of eternity, past and to come, in one eternal NOW. He ruleth by his power forever. He gloriously rideth on the heavens by his name JAH. and in his excellency thro' the sky. He treadeth on the waves of the sea, and knoweth the balancings of the clouds, those stupendous works of God. He ruleth the raging of the sea, and sustaineth the whole creation. In the [Page 3] beginning he laid the foundations of the earth, and the heavens are the work of his hands. He is, and ever was, in the form of God, and it was no robbery for him to be equal with God, and says, I and my Father are one divine essence. Christ is not (as the Socinians vainly imagine) merely a de­legated God, but God by nature, begotten of the Father before all worlds; tho' no man or angel can declare his generation. As God, he receives the adorations of Angels, and no dispute ever arose in heaven about his divinity, among elect angels or saints. Christ is perfect God, not made, supreme, independent. God over all, rich unto all that call upon him. This is his name and memorial in all generations.

2. There is no want of perfection in him as man. So far is the human nature of Christ from the least deficiency, that in him it has the highest perfection it is capable of. A Lamb without the least blemish, natural or moral. That was an holy thing, that was born of the virgin Mary, and is called the Son of God, begotten by the creating power of the holy Ghost. The Lord created a new thing in the earth, a woman compassed a man. He is God's holy child Jesus, who knew no sin, neither was guile found in his mouth; but was perfectly holy, harmless, undefiled, separate from sinners, and made in holiness and dignity higher than the material heavens, which are not clean in his sight, or than the holy angels, that are chargeable with comparative folly. His human soul might in order of time, as well as by way of eminence, be the very beginning of the creation of God. And a body was prepared him with divine counsel, as in the volume (or head of the book, Gen. iii. 15.) had been written of him, he is the very image of the invisible God, the first-born of every creature, and in all things has the pre-eminence. The only visible image that God ever made, or allowed to be made of an invisible most pure spirit. The human nature of Christ is the visible effulgence of the divine glory, and the express character of his substance, and will appear so in the great day, when the man Christ Jesus shall visibly be seen with the power, glory and majesty of God; and that shall be said of him [Page 4] truly, which was of Simon Magus blasphemously, This man is the great power of God. In a word, the manhood of Christ is as glorious and holy, as may reasonably be expected from the fulness of the Godhead dwelling bodily in him.

3. The God-man had not the least imperfection in regard to his undertaking, but was completely furnished for it; and was the only personage in the universe that was so. Had the tallest mere Angel in heaven undertook to obey for us, be could have done no more than his own duty as a servant to the Most High, nor could a mere finite creature have me­rited any thing by suffering for us. If this Lord from heaven had not been perfect man, he could not have suffered, and if he had not been perfect God, he could not have merited.

And if the union of the divine nature and human soul of Christ has subsisted ever since, or rather before, time began, then was he well qualified to manage all the affairs of his church and people, even before his incarnation. Accordingly his goings forth have been from of old, even from everlast­ing, in an human form, as a pledge of his coming in the fulness of time in the fashion of a man. He walked in the garden of Eden in the cool of the day; and afterwards appeared to Abraham as the God of glory, but in the form of a man. Thus Gen. xviii. 1, 2. The Lord appeared to Abraham, and he saw three men; and when he met them, he could distinguish Christ from the Angels (I suppose by the Shechinah, or divine glory) as well as we can distinguish the sun from the moon or stars. This was that glory of the Lord that appeared in the pillar of a cloud and fire in the wilderness, and afterwards dwelt betwixt the Cherubims of glory, shadowing the mercy-seat, in the tabernacle and temple of old; and which departed from Israel before the captivity, and never after returned.

This God-man was seen with bodily eyes by our first parents, as the Lord God. By Abraham, Isaac and Jacob, as their God. Yea, Moses, Aaron, Nadab and Abihu, all saw this God of Israel at mount Sinai; and Moses after­wards saw his back parts. Joshua saw him, as Captain of the Lord's hosts, in all the conquests of Canaan. He was [Page 5] seen by Gideon, as his commissioner, and Israel's deliverer. And it don't appear that there ever arose any dispute among the saints of old about the divinity or future incarnation of Christ.

When the Jews stumbled at the meanness of his appear­ance in the flesh, they ought to have remembred his former discoveries of himself in the days of their fathers. If his visage appeared to them marred more than any man's, and his form more than the sons of men; they should have con­sidered that he had been seen of their great ancestors as the God of glory; and that at mount Sinai, in the view of their fathers, his glory covered the heavens, and the earth was full of his praise. If they were tempted to stumble at this King of Zion, his coming to them riding on an ass, and on a colt the fole of an ass; they should have recol­lected how he used to ride on the heavens, and on a cherub for the help of his people. This God man was therefore completely furnished for the arduous work of our redemp­tion. He comes with all the bowels and tender mercies of a God, as well as the most tender compassions of a man, touched with the feeling of our infirmities.

Where then is the imperfection intimated? not in him as God, or man, or both; but only as a Saviour. If we may say without any reflection upon the glorious God (yea say to the honour of his adorable perfection) God cannot lie, nor deny himself, any more than cease to be; may we not say, that Christ, consistent with the rights of the Godhead, the laws of government, that are a transcript of the moral attributes of God, could not save sinners without accomplish­ing a work necessary thereto? Thus far we may venture to affirm, that, when the counsel of peace was betwixt the Father and Son, there was no proposal made for our reco­very, but in the manner Christ undertook to accomplish it. Men are so far from any ability to save themselves by any works of righteousness of their own, that it don't appear the Lord of glory could save them without working out a righteousness for them.

[Page 6]II. We are to consider, How he was made perfect.— By finishing the work which the Father had given him to do. By his obedience unto death, even the death of the cross.

If modesty forbids us absolutely to affirm, that infinite wisdom could not have devised other means for our salva­tion, than by the death of Christ; yet we may say, It became (was decent, honourable and becoming) him for whom are all things, and by whom are all things, in bringing many sons unto glory to make the captain of their salvation perfect through sufferings, Heb. ii. 10.

And it is certain, that to this end Christ both died and rose, and revived, that he might be made mediatorial Lord both of the dead and living; and have authority, as mediatorial king, to give eternal life to as many as the Father hath given him. As soon as he had done his work on earth, and could say, It is finished; he bowed his head and gave up the ghost.

He had then full right, authority, and power by the co­venant of redemption to break the prison of the grave, for himself and people—to ascend on high, and lead captivity captive, and receive gifts for men even for the rebellious; that the Lord God might dwell with them, and load them with his benefits. He had full power to send the holy Spirit to carry on the work of grace, to sit as King forever, to com­mand Angels, and controul Devils, to have the key of David and reign over the house of Jacob forever and ever; and to have power over all flesh, so as to give endless felicity to his people. He has entered by his own blood into the holy place above, as our advocate and intercessor. He there sits a Priest on the throne of universal dominion, and can never be at a loss in any of his administrations; for there are seven lamps of fire burning before his throne; and he hath seven eyes, complete wisdom and skill, and seven horns of power to execute, and full authority to judge the world, and dash all his enemies in pieces with his iron rod, and welcome all his redeemed to that kingdom he is gone, as their fore­runner, to prepare for them. Being thus made perfect, he is a complete, all-sufficient Saviour, able to do, exceeding [Page 7] abundantly for us, above all we ask or think; and to save to the uttermost them that come unto God by him; seeing he ever liveth to make intercession for them, and to plead the merits of his death on their behalf. By one offer­ing he procured for his people righteousness, strength, and all that is needful for their eternal happiness; and in effect perfected all them that are sanctified. When this Son of the Highest bowed the heavens and came down to the dust of death, all the mountains in the way of our salvation flowed down at his presence. He that trod the wine-press of wrath for us is mighty to save. And is set by the Fa­ther at the right-hand of the throne of the Majesty in the heavens, from thence to dispense all needful blessings to his people. But if he had not first shed his blood for our ran­som, how could he have entered thereby, not into the holy places made with hands, which are the figures of the true, but into heaven itself, now to appear in the presence of God for us? By his death he destroyed Death and the Devil, overcame the world, not barely for himself, but for all his people. His strength to save is in his own merits; and being infinite in merits, and having all power in heaven and earth, he is an almighty Saviour; and is most surely believed and safely trusted by all that know his name.^*

[Page 8]III. We are to show, That he hence became the author of eternal salvation.

The original word ( [...]) may denote the procuring cause. He gave his life a price of redemption, and so purchased the church with his own blood. The word in chap xii. 2. rendered author, is [...], where Christ is said to be the author and finisher of faith. It is rendered captain in chap. ii. 10. The captain of salvation. And in Acts v. 31. the same word is rendered Prince, A Prince and a Saviour. The Lord Jesus is the leader and com­mander of his people, the captain of salvation, under whose banner they fight their way to the heavenly crown; and the author, i. e. the procurer and worker of faith and all graces in the soul. But the word in the text leads us to his death, as procuring all saving benefits and graces. [Page 9] The author of salvation in such a sense as he never could have been, had he not been made perfect thro' sufferings.

All that come to Christ are taught of God, and hear and learn of the Father, and are convinced also by the divine Spirit; but both are through the mediation of Christ. And the dead in trespasses and sins do hear the voice of the Son of God, and live spiritually. From this Sun of righteousness are derived all the beams of divine light and grace that irradiate, warm, comfort, refresh, and make fruit­ful in the word of righteousness the hearts of all his people.

Christ is the author and procurer of salvation from the bondage of sin, and from deserved misery, of and all the pledges and earnests of salvation in this life, and of complete and everlasting felicity in heaven. He will raise up all his saints at the last day, and, being heir of all things as Mediator, will admit his people to be coheirs with him of the inheri­tance incorruptible and undefiled, that fadeth not away, re­served in heaven for them. All his saints are a possession purchased by Christ for himself, as the fruit of the travail of his soul; and heaven is a possession purchased by him for his people. All the redeemed, when they come to the heavenly Zion, will with one heart and voice ascribe their salvation to Christ, as one that loved them, and washed them from their sins in his own blood, and made them kings and priests to God and the Lamb.

IV. — Unto all them that obey him.

Though the rewards are all of grace, and the gift of God is eternal life through our Lord Jesus Christ, yet eternal life is freely bestowed upon none but the obedient. If ye be willing and obedient to the law of faith, and the moral law, ye shall of divine bounty and grace eat the good of the heavenly land: but if ye refuse and rebel, ye shall be devoured with the sword of his indignation; for the mouth of the Lord hath spoken it. [Page 10] We must wash our hands in innocency, or by repentance, and so compass his altar; for none but such as have clean hands and pure hearts can ascend into the holy hill above. If we do well we shall be accepted of God in Christ, but if we do not well, sin lieth at the door of conscience, ready to gripe and torture us. Behold God will not cast away a perfect man, i. e. a sincere, upright man; but in the great day the Judge of all will render eternal life to all, that by patient continuance in well doing seek for glory, honour, and immortality; while to them that are contentious, and do not obey the truth, but obey unrighteousness, he will render indig­nation and wrath, tribulation and anguish, even upon every soul of man that doth evil. The whole Bible speaks the language of Isaiah iii. 10, 11. Say ye to the righteous, that it shall be well with him; for they shall eat the fruit of their doings. Wo unto the wicked, it shall be ill with him; for the reward of his hands shall be given him. In the great decisive day every man shall receive according to things done in the body, whether good or evil. If we obey and serve him, it shall be well with us; for where Christ is there will all his servants be forever. And, all that in humility serve the Lord Christ, shall be honoured of the Father. Blessed are they, and they only, that do his commandments, that they may have right to the tree of life, which is in the midst of the paradise of God, and may enter in thro' the gates into the celestial city: while all the workers of iniquity shall be bid to depart. He that doth the will of God shall enter into hea­ven; while the wicked shall be turned into hell, and all the nations that forget God.

He, that is ordained of God to be Judge both of quick and dead, has no commission to save any adult persons, but the obedient: and all those his enemies, that would not that he should reign over them, will be brought forth by his supreme command, and slain before him: they shall perish and be as the fat of lambs, into smoke shall they consume away; for God will early destroy all the wicked of the earth. God has set his King on the holy hill of Zion, and by his word must all his servants be ruled. More stress is [Page 11] laid upon obedience than many imagine. Jer. vii. 23. But this thing commanded I them, saying, obey my voice, and I will be your God, and ye shall be my people: and walk ye in all the ways that I have commanded you, that it may be well unto you. Deut. v. 29. O that there were such an heart in them, that they would fear me, and keep all my command­ments always, that it might be well with them, and with their children forever! The father of the faithful must command his children and household after him, and they must keep the way of the Lord, to do justice and judgment, as they expect the Lord should bring upon Abraham the great and precious things promised him in the gracious covenant. Our free-will offerings will never atone for wilful wickedness. Behold, to obey is better than sacrifice; and to hearken than the fat of rams.

Here a weighty and important question occurs. viz. What is that obedience that evidences our title to eternal salvation? In general, it implies more than a reverence of the moral law, as resulting from the moral perfections of God, and con­taining the "everlasting" tables of right reason and justice.

The light of nature, natural affections, and the eternal rules of righteousness in the moral law, are not vacated, but fully established by the holy religion of Jesus: We must never­theless obey Christ in obeying the moral law. He hath adopted it in the sermon on the mount, and we must receive it at his mouth as a perfect rule, in it's kind, for holy living to all his followers. Hence in regeneration he always writes his moral law in the hearts of his people, and puts his fear into their inward parts; that they may not wickedly or wilfully depart from him. All, that are converted into a notion of salvation by grace, in contempt of the moral law, do separate what God hath joined, and deceive themselves with a vain hope. The righteousness of the law must be fulfilled in us, who walk not after the flesh, but after the spirit; so far at least, as with our mind to serve this law of Christ, and love it, because it is pure, and to delight, after the inward man, in this holy, just and good law of God.

[Page 12]We must also believe and obey the gospel, which is stiled the law of faith, as having the force of a law enacted by the supreme majesty. The original word for obey in the text signifies as much as—to hear with an obedient ear—humbly to wait for his counsel—to incline our ear and hear, so as to live. We must hearken to the whole form of sound words in the holy Bible, and cordially entertain the gracious words that proceeded out of Christ's mouth.

All that fear God with a devout reverence and godly fear, and believe in God the Father, his perfections and glory; and believe also in Christ, as the Prophet, Priest and King of his church. and submit to be taught, ruled and saved by him, and unfeignedly repent and turn from all their trans­gressions, trusting in Christ for pardon, and taking his yoke, being effectually persuaded to come to him for life; these are the obedient in the text, and all describe the same cha­racter. Call them believers, or fearers of God, or his obe­dient people, or the righteous, or godly, all come to the same thing. But to be more particular,

1. Obedience must be universal. None can properly be called obedient but such as are universally so. Not that they yield a perfect unsinning obedience; for so, there is not a just man upon earth that doth good, and sinneth not. And they that say, they live without sinning, do evidently de­ceive themselves, and the truth of divine light and grace is not in them. But they sincerely aim to do all his command­ments, and practice his whole revealed will, having a good conscience, willing in all things to live honestly. And as a good, honest hearted man is satisfied from himself, i. e. in being conscious to himself of his own sincerity and integrity in the whole of his duty; so all will sooner or later be ashamed, that have not unseigned respect to all God's commandments. James ii. 10. For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all; as he thereby wilfully affronts the majesty, and despises the authority of the lawgiver, trampling on the law, and refusing, in one instance at least, to have Christ to reign over him. Matt. v. 19, Whosoever therefore shall break one of these least [Page 13] commandments, and shall teach men so, he shall be called the least in the kingdom of heaven, i. e. have no inheritance in the king­dom of Christ, or of God. The Jews esteemed that, which forbad the taking a bird and her nest, the least of all the commands. But though it seemed comparatively little unto them; yet it proceeded from the same authority as the greater commands of the law; and a Jew, that wilfully dis­regarded it, cast off the fear of God, disowned his allegiance, and was verily a rebel.

How disobedient then, and even rebellious, must they be reputed, that omit the most weighty matters of the law and gospel? Such as these: This is his commandment, that we believe on the name of his Son Jesus Christ: Thou shalt love the Lord thy God, with all thy heart, &c. and thy neighbour as thyself. Whatsoever ye would that men should do unto you, do ye even so to them: for this is the law and the prophets. What did the tythes of garden-herbs avail the Pharisees, while they passed over the love of God, and justice, mercy, and fidelity towards their fellow creatures?

In vain are a few external observances, while we are at enmity with God and his law, while anger rests in our bosoms, and we carry grudges one against another. We must esteem his statutes concerning all things to be right, and hate every evil and every false way; and walk in all the com­mandments and ordinances of the Lord blameless; and walk affectionately and charitably one towards another. For he that saith I love God, and hateth his brother, is a lyar. For he that loveth not his brother whom he hath seen, how can he love God, whom he hath not seen?

2. Our obedience must be regulated by the sacred rules of holy living in the book of God. In particular, respect­ing the matter, manner, and design of obedience.

The matter of our obedience must be what our King and Lawgiver hath required of us. For so hath the Lord com­manded, is our warrant for any duty. This must heedfully be observed and regarded; for surely, "Unrequired duties, uncommanded acts of obedience, can never be pleasing to God." If it be said, that both these are plain contradictions [Page 14] in terms, it is acknowledged; and therefore may better serve to shew the affrontive absurdity of will-worship, and the setting up human inventions, the statutes of Omri, or our own superstitions, in the place of divine institutions. We may be sure, that every thing will be utterly abhorred by the Lord of divine worship, of which he can say, I com­manded it not, spake it not, neither came it into my mind.

Our obedience respecting the manner of it, must also be regulated by the holy book of God. We must love God, and so keep his commandments from a principle of bene­volence, loyalty and love; obey from the heart that form of doctrine delivered unto us: My Son, give me thy heart. God requires truth and sincerity in the inward parts. He is a Spirit, and in his worship bodily exercise profiteth little. They that worship him must worship in spirit, i. e. with the soul, understanding, will and affections, and in truth, agre­ably to his word; with supreme love, with devout affections to God and his whole revealed will. If the heart be right with God and stedfast in his covenant, and there be a willing mind to do his will, it is accepted.

Moreover, our obedience, respecting our aims and ends, must be guided by the sacred laws of righteousness. We must ultimately regard the glory of God, and in close connection therewith, and in subordination thereto, our views and aims must be, in glorifying God, to enjoy him forever. We must not despise the pleasant land, but respect the recompence of reward in the future world; counting nothing dear to our­selves, in comparison with finishing our course with joy. We must seek the honour that comes from God only, and with an holy ambition pursue the dignities and preferments of the world of glory, desiring God in all things may be glorified thro' Jesus Christ in our salvation; giving God the glory of all his works of grace. This is to do more than others, and like Caleb, who was a man of another spirit, to follow the Lord fully, or fill up after the Lord, as the margin reads it.

It is questioned, whether the most refined hypocrite in the world hath advanced so far as to pay even an external regard to all God's commands. Some wilful sin, or omission [Page 15] of duty is allowed and connived at, which he calls an infir­mity, and saith, The good Lord pardon his servant concerning this thing: but by not grieving for it, he proves it to be not an infirmity, but an allowed sin. So Naaman the Syrian, tho' so much of a convert as to resolve henceforth to wor­ship no other but the God of Israel, yet will externally practice and uphold idolatry, rather than give up his place at court. Herod Antipas will retain his Herodias. Ananias and Sap­phira do not forsake all, and go after Christ, and so are not worthy of him. Ahab after all his humbling himself, and going softly, doth not restore the vineyard of Naboth.

But if we allow the unsanctified to be never so uniform and universal in external obedience, it will little avail them, since they all to a man fail in the other two, and come short of the glory of God. They set the creature above the Creator: never supremely love God, or aim at his glory. For want of these, how exact soever their obedience may be in the matter thereof, it is at best but the shell without the kernel, the carcase without the life: and God is not pleas­ed or honoured thereby.

If we allow Jehu very punctually and exactly to have exe­cuted the letter, and matter of the divine command, in de­stroying the house of Ahab; and that he was rewarded therefor by his sons sitting on his throne to the fourth gene­ration; and all his boasting of his zeal for the Lord God: nevertheless, because he meant not so, neither did his heart think so, but it was in his heart to get a kingdom, and vent his pride and despite against those he looked upon as his rivals; the righteous Judge makes inquisition for blood, and visits that blood of Jezreel upon the house of Jehu, and causes to cease the kingdom of the house of Israel. For as he think­eth in his heart so is he. The Jews fasting in Babylon four days in a year, during their seventy years captivity, was in itself decent, proper, and, for the matter, good; but what do all those fasts come to, before this one close question, brought home to conscience? Did ye at all fast unto me? even to me?

Israel at mount Sinai (Deut. v.) spake well, as to the sub­ject matter, all that they said in their engagements to God: [Page 16] but, O, says God, that there were such an heart in them. It was very ill in them, that they did flatter him with their mouths, and lied unto him with their tongues; that their hearts were not right with him, neither were they stedfast in his covenant; and that in contempt of their own most solemn vows, they rebelled and vexed his holy Spirit.

How can ye (says Christ to the Pharisees) being evil speak good things? For out of the abundance of the heart the mouth speaketh. For the matter of it they might speak well. The Devil, as to the matter of his sayings, may speak as well as an Angel. Mark i. 24.—I know thee who thou art, the holy one of God. And another, Acts xvi. 17.—These men are the servants of the most high God, which, shew unto us the way of salvation. If we observe only the subject mat­ter of these sayings, we might imagine they dropped from the mouth of some holy Angel: but how do they appear, as proceeding from the heart of a Devil? They are there­fore justly rebuked and cast out.

Hypocritical Israel would draw nigh to God with their mouth, and honour him with their lips, but removed their hearts far from him. Thus Jeremiah complains to God of the Jews, Thou art near in their mouth, and far from their reins. What were all the pompous sacrifices of the Jews, the Searcher of hearts could say, I know you, that ye have not the love of God in you.

3. That, which crowns all true evangelical obedience, is the renouncing it all in point of justification and acceptance with God. As unprofitable servants doing only our duty. Hence present our supplications before the throne of grace, not for our righteousness, but for his great mercies, and for the Lord Redeemer's sake, and look for the mercy of Jesus Christ unto eternal life. Thus that pious Governor, Nehemiah, after all the good he had done, in seeking the welfare of the children of Israel, prays thus, Remember me, O my God, for good, and spare me according to the multitude of thy tender mercies. And holy David thus, Enter not into judgment with thy servant, for in thy sight shall no man living be justified: If thou, Lord, shouldest mark iniquities: O Lord, who shall [Page 17] stand? His heart was fixed, and fully established to go on in every duty in the strength of divine grace, and to make mention of the righteousness of Christ, even of his only, as his plea for acceptance.

Surely shall one (and every true saint) say, in the Lord (Jehovah our righteousness) have I righteousness and strength. In him shall all the seed of Israel be justified, and in him shall they glory. For a man to search his own glory in any of his good works, is not true glory, but to be poor in spirit, and to search the glory of the grace and righteousness of the Medi­ator, and to trust in the mercy of the Lord forever; this is true glory, and will issue in glory everlasting.

Lastly. The improvement in a few inferences, and a word of exhortation to the obedient and disobedient.

1. We must not divide the offices of Christ, nor take up with gospel promises, in contempt of any of the laws, precepts, or ordinances of Christ. The Lord Jesus is anointed by the Holy Ghost not only to be our atoning sacrifice, but also as a Prophet to reveal the mind of God, and teach, and lead his people into the green pastures of heavenly doctrine: and as the Captain of Salvation, as Leader and Commander, to conduct his Israel thro' the wilderness of this world to the heavenly Canaan. If we set aside one of his mediatorial offices, we reject the Saviour of the world, and neglect this so great salvation. For Christ will not be divided. They, that dream of happiness by grace in Christ, and a trust in his righteousness, while they do not take the yoke of his com­mandments upon them, would do well to consider, that in the work of regenerating grace the moral law is written on the heart by the Spirit of the living God, and both the moral law, and testimony of God, viz. the pure gospel are bound and sealed in the hearts of all his true disciples. Faith and obedience have such a connection, that the apostle uses them promiscuously. Your faith is spoken of throughout the whole world. Your obedience is come abroad unto all men.

[Page 18]Faith worketh by love. And if ye love me, says Christ, keep my commandments; for this is the love of God that we keep his commandments, and his commandments are not grievous to the inward principle of holiness.

2. Hence appears our need of a work of sanctifying, re­newing, converting grace. It is made known unto us by the witness from heaven, that every one of the human race is wholly depraved, to that degree, that no one of all the species naturally understandeth his duty, or things spiritual, but they are all gone out of the way, and are together become unprofitable, there is none that doth good, no not so much as one. We are not sufficient of ourselves, so much as to think any thing as of ourselves, that is truly good. In our flesh there dwelleth no good thing. We must then be his work­manship, created in Christ Jesus unto good works; and by a union with Christ derive strength to obey him. He must work all our works in us and for us.

He, that imagines himself able without the efficacious grace of Christ, to work out his own salvation, and become willing and obedient to Christ, is, alas! a great stranger to God, to the extent of his law, and the purity of gospel pre­cepts, and quite unacquainted with himself, not knowing the plague of his own heart, nor how his whole head is sick, and his whole heart faint. He knows not, that from the crown of his head to the sole of his foot, there is no soundness, but wounds and bruises, and putrifying sores; that have never been closed, bound up, nor mollified with ointment: and never can be healed, but by the sacred balm of Gilead, and sove­reign physician there. All the loyal subjects of King Jesus are the trophies of his victorious grace, and are made willing in the day of his power.

3. All, that are created anew in Christ Jesus unto good works, are sanctified in every part, and all the graces per­taining to the new creature are implanted in them. They have put off the old man, which is corrupt—and are renewed in the spirit of their minds, and have put on the whole new [Page 19] man, which is renewed in knowledge, righteousness, and true holiness, after the moral image of him that created the new man. Hence they fear God, and stand in awe that they sin not, reverence his majesty, dread his displeasure, and tremble at the words of the living God. They fear God even for his mercies, and tremble at his goodness.

They love his adorable perfections, and gratefully acknow­ledge the condescentions of his grace, They love his law for its purity, and admire the whole plan of grace in the gospel covenant. They love the people of God for the truth's sake that is in them: and love the habitation of God's house, the place where his honour dwelleth. They call the sabbath a delight, the holy of the Lord and honourable. They delight to behold the beauty of the Lord, and to enquire in his temple. They are merciful, in a measure, even as their Father in heaven is merciful. Having hearts of flesh, they love their enemies, and have their minds benevolent to all mankind. Having the fear of God before their eyes, they honestly endeavour to walk before God in uprightness of heart, in all the duties of a godly, sober, and religious life. They esteem God's statutes concerning all things to be right, and hate every false way. And while they do good, they trust in the Lord, plead the merits of the Redeemer for the accep­tance both of their persons and works. And by faith in Christ, and patience in well doing, they inherit the promises, receiv­ing the end of their faith proved by their works, even the salvation of their souls. 1 Thes. v. 23. And the very God of peace sanctify you wholly: and I pray God your whole spirit, and soul, and body, be preserved blameless unto the coming of our Lord Jesus Christ.

4. Aiming to please, honour, and glorify God, is essen­tial to all acceptable obedience. Not simply our giving a cup of cold water to a disciple, but the giving it to him, as a disciple, and because he belongs to Christ, entitles to the reward. So the receiving a prophet, in the name of a pro­phet, will shew our title to a prophet's reward. It is the gracious respect to Christ in duty, that is pleasing in his sight.

[Page 20]The Pharisees gave alms to be seen of men, and verily they had their reward then in hand. For they were seen of men, which was the reward they coveted, and all they received. Tho' a good end will not sanctify a bad action, yet a bad end will always spoil a good one. As he thinketh in his heart, so is he in the sight of God. If self be our cen­ter, we fast for ourselves, eat and drink for ourselves, and do nothing to God, even to God. My son give me thy heart.

5. How great is the deceit of the Legalist and Antinomian? The one sets up the law against Christ; the other sets up Christ against his own law. The one frustrates the free sovereign grace of God, which streams to us only in the blood of atonement, and by supposing righteousness cometh by the law, virtually says that Christ is dead in vain; the other makes void the law thro' faith, and represents Christ as the minister of sin, as if (with reverence be it spoken) the holy Jesus came not into the world to destroy the works of the Devil, to condemn sin by his sufferings in the flesh, and save his people from their sins, but to purchase a liberty to sin, and to continue in sin that grace may abound. Thus they turn the grace of our God into lasciviousness, and wrest the scriptures to their own destruction.

6. The way to heaven now lies plain before us. The way of faith, and of the fear of God, the narrow way of holiness. This is the King of heaven's high-way (Isaiah xxxv. 8.) in which we must travel to the better country. Follow peace with all men, and holiness, without which no man shall see the Lord. All that faith is dead, that doth not purity the heart, and work by love; or that leaves the soul destitute of a principle of holiness. All that embrace the promises in contempt of the precepts of Christ, and hope for the remission of sins through the mediation of our aton­ing Priest, while they trample on his kingly office, and will not have him to reign over them, are under a gross delusion. In all their self pleasing, self-flattering dreams of life by grace in Christ, they only suck the most pernicious poison out of the balm of Gilead, and split upon the rock of salvation.

[Page 21]A word of exhortation, and we have done.

1. To the unconverted, the unbelieving, the disobedient, and gainsaying. See yourselves in this class, and do not go away and forget what manner of men you are. Dead in trespasses and sins, in the gall of bitterness, and bond of iniquity, at enmity with holiness, in rebellion against Christ, and obnoxious every moment to his avenging justice. I be­seech you to consider, and lay it to heart, Shortly will the Lord Jesus be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ; who shall be punished with everlasting destruction, from the presence of the Lord, and from the glory of his power. Flee from the wrath to come: Up, escape for thy life, O sinner! and do not linger in a graceless condition. Now the power of the Lord is present to heal. The door of hope is open. To you is the word of salvation sent. Christ is on the mercy-seat. Behold, now is the accepted time! behold, now is the day of salvation! Cry for mercy. Arise, O sleeper, call upon thy God, that thou perish not. Press in while there is room. Come to Christ for life; trust in him for pardon; call him Lord; ask what he will have you to do, and put your necks under his yoke. His almighty power can conquer your hearts; and the blood of Jesus Christ cleanseth from all sin.

2. To the believing, obedient, fearers and worshippers of God. Live by the faith of the Son of God, and be you in the fear of the Lord all the day long: trust in the mercy of the Lord forever, do good, and serve your generation by the will of God. You, that have believed in God, must be care­ful to maintain good works, and adorn the doctrine of God our Saviour: Hereby is God glorified that ye bear much fruit, so shall ye appear to be his disciples Meditate in his law day and night, ponder the path of your feet, and turn not aside to the right hand or left. Run the christian race for the prize set before you. Be imitators of God as dear children, [Page 22] and followers of the steps of Enoch, Abraham, and those ancient saints, who in their day walked with God, and by faith and a patient continuance in well doing, inherited the promises Let the righteous hold on his way, and he that hath clean hands wax stronger and stronger, in the grace that is in Christ for holy living.

1 Cor. xv. 58. Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, for­asmuch as ye know that your labour is not in vain in the Lord. Heb xiii. 20.21 Now the God of peace that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant make you perfect in every good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ, to whom be glory forever and ever.

AMEN.

AS Caiaphas, the high-priest of the Jews, at the head of the Sanhedrin, in great pride, and casting off the fear of God, and all pity, and in contempt of all the laws of justice, honour, and sound policy, was advising to put to death the innocent and adorable Jesus to save the nation from the Romans; He, that made man's mouth, and instituted that sacred office, put such dignity upon it, as so to overrule that he should utter one of the greatest oracles in the world, and to prophecy that Jesus should die (as a sacrifice of atonement) both for Jews and Gentiles.

So Balaam, the great conjurer of the east, having loved the wages of unrighteousness, musters (as we must think) all the force of his inchantments to curse Israel; but by the overruling power of Israel's God that curse was turned into a blessing. All his attempts were baffled, and he finds that there is no inchantment against Jacob, nor any divina­tion against Israel. God will bless his people, and he can­not reverse it. Let not the most heaven-daring sinners, then, say, with our tongues will we prevail, our lips are our own. The answer of the tongue is from the Lord, and God can cause the tongues of men to fall upon themselves. So far is he from cursing Israel, that he blesses them alto­gether three several times. He prophesies their happiness, and of the star out of Jacob, and of the ruin of Amalek the [Page 24] first, and of Antichrist the last of the enemies of Israel. So let thine enemies perish, O Lord. Such a sense has he of the felicity of Israel, in covenant with God, and a people saved of the Lord, that in a rapture he says, Let me die the death of the righteous, and let my last end be like his. Not barely when he dies, but he is willing now, in his present pang, to resign this mortal life, provided he might die as the righteous Israelites, and like them be blessed after death. Two things are here taken for granted, viz.

1. That death is the end of all men. Balaam expects to die sooner or later, and knows he cannot live always. It is appointed to men indefinitely once to die. Let men be good or wicked, they must shortly go the way of all the earth.

2. The immortality of the soul, and the retributions of the future world. Balaam is sensible the Israelites are blessed in the felicities of another world after this, and that the congregation of evil doers are miserable in the invisible state, q. d. Gather not my soul with sinners, nor my life with bloody men, but bind up my soul in the bundle of life with the Lord: and may I sit down with Abraham, Isaac and Jacob, in the kingdom of God, and with all the true Israelites indeed in­herit everlasting life. A devout wish indeed for so vile a man! The happiness of saints sooner or later will be acknowledged by all the world.

We propose to consider,

• I. The wish of Balaam.
• II. The death of the righteous, in a sense that never entered into the heart of Balaam.
• III. The last end of the righteous.
• IV. The application.

I. The wish of Balaam, q. d. I wish while I live to continue in sin, to walk in the counsel of the ungodly, to stand in the way of sinners, and sit in the sent of the scornful. I wish I may have the pleasure to go in company with the workers of iniquity, and live at enmity with God and his people. May I have frequent opportunities to help the ungodly, and [Page 25] to love them that hate the Lord. I desire while I live to belong to the congregation of evil doers, and to sit with the wicked as my chosen companions. And may the counsel of the righteous be far from me. But, having lived a life of sin, I wish I may be as happy after death as the righteous; and that I may not reap as I have sowed, but be as happy as the most pious Israelites. I love sin, but hate mi­sery, and earnestly wish to be delivered from that death which is the wages of sin. Let me here enjoy the wages of unrighteousness, and hereafter be as happy as the honest, devout people of God. May I live in contempt of God, in a close union with his enemies, and yet be as happy after death as the best friends and favourites of heaven. I wish I could ensnare Israel to sin, and so to ruin. I could be glad to see their woe. I wish I could blot out the name of Israel, that it be no more remembered. I would with all mine heart break in pieces God's people, and afflict his heritage; but I wish the God of Israel may never behold my mischief and spite, to requite them with his hand, but shew me the same favour in the coming world which he doth to his own people, and let me see the good of his chosen, rejoice in the gladness of his nation, and glory with his inheritance.

Who does not see the gross absurdity and palpable contra­diction of this nonsensical wish, which is plainly and pun­gently confuted by the apostle? Gal. vi. 7, 8. Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For be that soweth to his flesh shall of the flesh reap corruption (and ruin) but he that soweth to the spirit, shall of the spirit reap life everlasting. However, thus much we may learn from this one instance, viz. that the wicked, the lovers of this present world, the malicious, that will not now take part with them that fear God, but vex the soul of his turtle dove, and do all in their power to curse and devour his saints; in the day that is coming will be glad to claim kindred with them. To which of the saints will they not desire to turn? Give us of your oil, for our lamps are gone out. The rich man (Luke xvi.) with a lamentable and bitter cry begs for a drop of water to cool his scorched tongue, by the hand of that very Lazarus he had slighted.

[Page 26]So inconceivably dreadful is it to make one's grave with the wicked, and to lie with the uncircumcised, and have the soul gathered with sinners; that had holy Job uttered his most severe revenges against his most implacable enemy, he would only have said (chap. xxvii. 7.) Let mine enemy be as the wicked, and he that riseth up against me as the unrighteous.

II. I am to speak of the death of the righteous, in a sense that never entered into the heart of Balaam.

The righteous perish, i. e. die a temporal death as well as others, and merciful men are taken away from this world, nor are the most useful men suffered to continue by reason of death. This is the end of all men. The mosaic law made pro­vision for cleansing an house infected with the leprosy; it must be taken down and removed into an unclean place. The body is the house of the soul, and, being defiled with sin, it must be removed into the grave; and those members of the body, that have been instruments of sin, must be meat for worms, and moulder in the dust. The gospel-covenant has made no provision to secure his saints from a temporal death. Although Christ be in them, the hope of glory, dwelling in their hearts by faith, and by his holy Spirit; yet the body is dead because of sin, i. e. as good as dead, is a mortal body, and will surely die at the time ap­pointed. For what man is he that liveth, and shall not see death? Shall he deliver his soul from the hand of the grave? That is the house appointed for all living.

The property of death, however, is changed, when it comes in the line of the gospel-covenant. Hence we find death in the inventory of the believer's portion. All is yours, whether life or death. Death divested of its sting, is not what it once was. If a man keep my sayings (says Christ) he shall never see or taste death; never experience death in the bitterness of it, nor be held always a prisoner to it; shall by no means see or taste death forever, as the margin reads it. At the resurrection death will be swallowed up in victory. Precious in the sight of the Lord is the death [Page 27] of his saints, and precious should their blood be in our sight. All, that are sincere upright walkers with God, at their death, do sleep in Jesus, enter into peace, and rest in their beds; and their flesh rests in hope of the resurrection. They have a quiet repose in the dust, where the wicked cease from troubling, and the weary are at rest. Death to many saints has been a pleasant walk through the valley of the shadow, not the substance of death, a valley low indeed, but fruitful with comforts. Death is the Jordan that divides the saints from Canaan, but may be safely passed under the protection of Christ, the ark of the new covenant, and is an inlet to glory. They that have seen the Lord's Christ, and seen, and waited for the salvation of God, do freely give up the ghost at the call of God, and depart in peace. They have hope in death, and peace in their latter end.

But, what is chiefly in view under this head, is to teach the righteous how to die to the glory of God and their own everlasting peace. They are said to die to the Lord, and in the Lord. They die in union with Christ, and in a covenant which death cannot dissolve: thus dying to the glory of God, they honour God in a dying hour, shew his strength to the generation that survive, and leave their dying testimony for God, and his holy religion.

These seven things may be implied, viz.

1. They call on God as their only hope and refuge in a dying hour. The soul, now on the brink of eternity, and beyond the reach of all other helpers, looketh up to the heavenly hills, whence cometh all her salvation, and to the Lord as the last resort in such a day of trouble. No sal­vation is hoped for from any creature. The best friends on earth are miserable helpers, and miserable comforters all. Therefore says the dying saint, I will look unto the Lord, I will wait for the God of my salvation, my God will hear me. They, that thus look unto the Lord, and call on his name, shall be saved. They, that with a good hope through grace, do look up to the compassionate Redeemer for mercy and grace to help in such a solemn time of need, will doubtless [Page 28] find mercy of the Lord in that day. They call on the Lord, and he heareth them, and delivereth them from all their fears. They look to him, and are lightened, and eased, and their faces are not ashamed. They receive strength for their last combat; so that the floods of great waters do not come nigh them, tho' Jordan may overflow all his banks. They are kept in the evil day, and are hid in the secrets of his pavilion from the terrors of the shadow of death.

The prophet Jonah amidst a thousand deaths, and from the belly of hell, looked towards God's holy temple. The poor distressed man cried, and the Lord heard him, and delivered him out of all his troubles. Look unto me, and be ye saved, all the ends of the earth; for I am God, and there is none else. Rom x. 13. For whosoever shall call on the name of the Lord shall be saved.

2. The righteous die to the Lord, and have inward peace, by submitting to his will in going at his call. They own the sentence just, that they return to the dust, whence they were taken, and are obedient in dying, in a sweet resignation to it and to the declared and providential will of heaven. As satisfied with life they can say, Lord vow lettest thou thy servant depart in peace according to thy word. So Abraham (it seems) yielded up the ghost in a free and chearful submission to the will of God, and was gathered unto his people. So Moses the servant of the Lord died according to the word of the Lord, or at the mouth of the Lord. He had earnestly desired to go over and see that goodly mountain and Lebanon, but God bade him speak no more of that matter. He had other work for him to do: he must go up into the mountain and die. Moses is all submission to the sovereign will of his master in heaven, is willing and obedient to the last moment. Thus he died to the Lord the death of the righteous. All the toils and sufferings of the saints are designed by God to pre­pare them for dying. That they may learn obedience by the things they suffer, so as at last to hold out in their faith in a dying hour. Those that faint under less adversities, should consider what they shall do in that evil day. Jer. xii. 5. If thou hast run with the footmen, and they have wearied [Page 29] thee, then how canst thou contend with horses? and if in the land of peace, wherein thou trustest, they wearied thee, then how wilt thou do in the swelling of Jordan?

The unrighteous do not thus submit to God. They may be secure, insensible of danger, have no bands in their death, and like silly sheep be laid in the grave, and so lie down in horror and disappointment forevermore. But if they have any sense of their danger, how far from an holy submission! Their death is very shocking and terrible. They are ar­rested, Luke xii. 20. (as the Greek is) Thou fool, this night do they require thy soul, q d. The Bailiffs are now ready to seize thee. Hence the soul is haled away to the Judge, and delivered to the officer, and cast into prison. How amaz­ing was the death of Doeg! Psal. lii. 5, 7. God shall likewise destroy thee forever: he shall take thee away, and pluck thee out of thy dwelling place, and root thee out of the land of the living. Lo, this is the man that made not God his strength; but trusted in the abundance of his riches, and strengthened himself in his wickedness.

The wicked are cut, or cast down in a moment.

They cannot retain their spirit, neither have they power in the day of death, and there is no discharge in that war. But they are as rebellious in dying as they have been in liv­ing, and are consumed away as briers, thorns, or stubble before a devouring fire, or they are driven as chaff before the wind.

3. The righteous in dying desire rather to be delivered from sin, than out of trouble.

It is the temper of all the unsanctified to chuse sin rather than affliction. Troubles and reproaches, poverty and pains in this world, seem to them the greatest evils. Hence it has been common in days of calamity for men to seek death as the period of their troubles: and when they cannot find it, they do sometimes blaspheme the God of heaven, because of their plagues and sores, and repent not to give him glory. Hence all the real suicide in all ages of the world.

[Page 30]But though the righteous have a natural desire to get out of trouble, if so is the will of God, yet they more earnestly wish to get rid of indwelling sin, that body of death—that they may never sin, offend, and dishonour God—that Christ may never more be broken with their whorish heart—and that they may no more vex and grieve his holy Spirit. Their language is, Take away all iniquity. They desire to be made perfectly holy, and to finish their sanctification in the fear of the Lord. Happy they that can say, As for me, I will behold thy face in righteousness: I shall be satisfied when I awake in thy likeness.

4. The righteous in dying have a gracious respect to the holy felicity of the heavenly state They regard not their stuff in this world, when they have in their eye the good of that land of promise. They are willing to leave their dearest friends in this world for better kindred in heaven. They have a desire to depart and be with Christ which is far better, having a respect to the recompence of reward. From an holy principle they desire an holy heaven.

And the chief thing in their felicity is to behold the King of grace in his heavenly beauty, and be before his throne; yet it is laudable in them, that they desire to see Abraham, Isaac and Jacob, and other saints, in the kingdom of God; as also their acquaintance, which they may as well expect to know in heaven, as the apostles knew Moses and Elias, when they appeared in glory at the transfiguration on mount Tabor.

It is laudable for saints to rejoice that their names are written in heaven, to set their affections on things above, and run for the prize. The holy apostle knew, that if the earthly tabernacle of his body was taken to pieces, he had a building of God, an house not made with hands, eternal in the heavens. Hence, he groaned earnestly, desiring that house above. No matter how covetous or ambitious any are of the felicities and honours that come from God only. We must not despise the pleasant land, but look for the blessed hope, viz. all the inestimable benefits hoped for in the future world. Happy all the living or dying, that thus prefer heaven to earth, and things eternal to things temporal!

[Page 31]5. The righteous die in charity with all the world. They forgive from their heart every one his brother their tres­passes. They breathe love, tenderness and benevolence to all mankind. They love their enemies, and wish their ever­lasting welfare. They forgive, and shall be forgiven. The same mind is in them, in a measure, that was in Christ Jesus, who prayed for his enemies, Father, forgive them, they know not what they do. So the first christian martyr prayed in great earnest for his persecutors and murderers, Lord, lay not this sin to their charge. Such tender hearts are meet to be the vessels of mercy, and will have all their sins blotted out, when the times of refreshing shall come from the presence of the Lord. For if ye forgive men their trespasses (says Christ) my heavenly father will also forgive your trespasses. The stout-hearted, the hard and unforgiving, so dying, as they shew no mercy, must have none shewn unto them. Blessed are the merciful; for they shall obtain mercy, and cursed are the unmerciful; for they shall not obtain mercy. They that delight not in blessing, it shall be far from them. They that delight in cursing, it shall come upon them. All men fare well or ill at last, as their temper is. If they are kind, tender hearted and forgiving, they will find God has bowels of mercy, while the men of spite shall reap vengeance.

6. The righteous die in a special tenderness for their souls. The soul is their darling, the better part. They have little concern for their bodies, except that their flesh may rest in hope of the resurrection to eternal life. The pomp of a funeral is not their desire, but that their spirits may enter into peace and rest, and that their precious and immortal souls may be delivered from the lowest hell. They are blind and insensible indeed, that are careful, and troubled about many things respecting their bodies, their sleeping in the dust; while the poor soul is left to shift for itself, and take a leap in the dark into the invisible world. The good part, which is the only portion for the soul, is slighted, and so great salvation neglected. They that are thus cruel and unmerciful to their own souls, are likely to be blotted out of the book of the living, and not to be written [Page 32] with the righteous, and to have neither part nor lot in the world of glory. Prov. viii. 36. But he that sinneth against me wrongeth his own soul: all they that hate me love death. All that sin against God, are sinners against their own souls; and they, that provoke the Lord to anger, do provoke them­selves to the confusion of their own faces. But all the righ­teous, that regard the glory of God, and esteem his favour as life, and his loving kindness better than life, will be tenderly affectionate to their own souls.

7. The righteous die prudently committing their depart­ing souls to the care of the Lord Jesus. They know his name, and put their trust in him. They know he is a safe hand, and that they may venture to appear in his righteous­ness, even at the dread tribunal. They trust their souls with him, being fully perswaded that he is able to keep what they have committed to him against that day. So the peni­tent thief ventures his everlasting all with Jesus, when he was crucified thro' weakness. Lord, says he, remember me when thou comest into thy kingdom. So Stephen, in his last speech save one, Lord Jesus, receive my spirit. Thus have the righteous courage and hope in their death, and peace in their latter end. They have boldness to enter into the holiest of all by the blood of Jesus. Their hearts are fixed to trust in this almighty Advocate; and they shall not be confounded. He is able to do exceeding abundantly: and will never fail nor forsake any that put their trust in him.

Thus the righteous depart, honouring and glorifying God in their death, by dying unto him.

We proceed to consider,

III. The last end of the righteous.

We must leave their bodies to sleep in Jesus, and wait in the grave all the days of their appointed time, till their change come in the resurrection morn. God's covenant is with their dust, and they shall not be forgotten. That great promise, I will be to you a God, secures the resurrec­tion, and eternal happiness of their bodies. Let us attend to the departing soul.

[Page 33] The spirit returns to God that gave it. The soul is no sooner dislodged from the dark lanthorn of the body, but it is life, and made perfectly holy, and receives the open vision of the blessed God. The soul of a poor Lazarus is carried by the holy Angels into glory in as great honour and triumph, as was Elijah. Christ as mediatorial King has all the Angels at command. He is the ladder upon which they ascend and descend to minister in the kingdom of providence and grace. They receive the departing soul, and convey it in honour and triumph to the mansions above. And with what joy are those everlasting doors opened for their reception! They are admitted among the spirits of just men made per­fect, and are by Christ presented faultless before the presence of his glory with exceeding joy. This honour, and this hap­piness have all the saints.

But how shall we decipher their happiness in glory! How great good is laid up in Christ for them! What mansions are prepared! Eye hath not seen, nor ear heard, nor has it entered into the heart of man, to conceive the things laid up for the righteous. Their warfare is accomplished, their sorrows are ended in everlasting triumph and joy. The Lamb that is in the midst of the throne feeds and leads them to living fountains of water. They see the face of the King of grace: and the holy society of saints and Angels affords the purest felicity.

And how great their joy in the day for the manifestation of the sons of God! When Christ shall come to be glorified in his saints, and admired in all them that believe! When their bodies shall be raised incorruptible, and be like to the glorious body of Christ, and they in soul and body united inherit all things, being forever with the Lord to behold his glory! All the trees of righteousness, that have flourished in his garden on earth, being transplanted to the paradice above, shall there flourish in eternal bloom. In his presence is fulness of joy, and—pleasures forevermore.

[Page 34]IV. The Application by way of inference and address.

We infer,

1. That hope, that is built on Christ and none else, will stand us in stead in a dying hour. A good hope thro' grace, which disposes us to pursue holiness, and purify ourselves even as he is pure, is the only hope that will avail us. If Christ be in us, the hope of glory, and we have this hope as an anchor of the soul, sure and stedfast, which entereth to that within the vail, and fixes on the rock of everlasting strength; it will buoy us up amidst the terrors of the shadow of death. This hope will never make us ashamed: and will issue in the full fruition of the ever blessed God.

But what is the hope of the hypocrite, though he hath gained, when God taketh away his soul? Will God hear his cry when trouble cometh? Every house (hope for heaven) built on any thing but Christ, is built on the sand, and will never stand in the last storm. They only will be safe in the great day, that have made a covenant with God by the sacri­fice of Christ; all others make lies their refuge, and under falshoods hide themselves; and virtually make a covenant with death, which shall be disannulled, and an agreement with hell, which shall not stand; when the overflowing scourge shall pass thro' they shall be troden down thereby.

2. As men live so they die, and as their way so is their end. If men live under the guilt and dominion of sin, they die in sin, and their inquity shall be upon their bones. If any are taking the broad road to destruction, they are hastening to be undone. But they that set their faces towards the hea­venly Zion, and walk in holiness and righteousness all the days of their life, will be admitted into that new heaven and new earth, i. e. that eternal world, wherein dwelleth perfect righteousness and peace. The Lord knoweth, and approveth the way of the righteous, but the way of the ungodly shall perish. They that go with the multitude to do evil, must go with them to suffer everlasting evils in the future world. The wicked that join hand in hand in iniquity, shall be as tares bound in bundles to burn forever.

[Page 35]Balaam, who taught Balak to cast a stumbling block before the children of Israel, and to commit fornication, was very justly slain in the war that ensued, and so made to eat the fruit of his own ways, and to be filled, or surfeited, with his own devices: while the Lord taketh part with all them that uphold the souls of his people.

They that now put their trust in Christ, and go up thro' this wilderness leaning on their beloved Saviour, will receive mercy and grace from Christ to help them in the last time of need. In such a mount of trouble, will he see, and provide for their relief.

3. Evil men, thro' the badness of their hearts, do counter­act the dictates of their own reason, and rebel against light. Balaam knew, if he could believe himself, when under the inspiration of the Almighty, that blessed was every one that blessed the Israel of God, and that cursed was every one that cursed them: nevertheless advertises Balak how to draw them to sin, and so under the curse of God. He knew, and approved what was good, but chose, and practised evil. John iii. 19. And this is the condemnation, that light is come into the world, and men loved darkness rather than light because their deeds were evil.

Balaam risked and threw away his own life, in contempt of the revelations of God by his own mouth. The temper of his heart was against God and Israel, and so is his conduct: and we must leave him to lie with the uncircumcised, and to have no portion with God, or with his people.

4. All are righteous in their state by the justifying righ­teousness of Christ, and inherently righteous by sanctifying grace, and practically righteous by holy living; or the con­trary to all these. The scriptures know of no people in the world, but the righteous and the wicked, him that serveth God, and him that serveth him not. There are no neuters in this world, nor purgatory in the other. He that believeth shall be saved, and he that believeth not shall be damned.

[Page 36]5. We must all shortly die the death of the righteous, or that of the wicked. This is the end of all men. And as the tree falls so it will lie forever. As death leaves us so judgment will find us.

Our life is but a vapour. Our days pass away as a post upon land, an eagle in the air, and a ship in the sea; the swiftest in the three elements. Now is our seed-time, the harvest is in the next world. And on this moment of time do hang the important concernments of the everlasting state.

A few words by way of address shall conclude.

1. To the unrighteous. Let me beseech you to consider and turn to God now in your day of visitation. Learn to die while you live. Begin now to call upon God, to submit to his will revealed or providential. Learn to hate sin, and love holiness. Get a tender forgiving spirit, and put your trust in the Lord. Make the Lord your refuge, strength, and shield, a very present help in trouble, that, like the righteous, you may have a place of refuge in the hour of death, and in the judgment of the great day. Consider what you shall do in the evil day, and in the day of the de­solation that shall come from far: to whom you shall flee for help, and where you shall leave your glory. Had Balak given to a wicked Balaam his house full of gold and silver, what would it have availed? Riches profit not in the day of wrath, but righteousness delivereth from death. You are now to chuse your companions for eternity, either the Amalekites, the implacable enemies of Israel, whose end must be that they perish forever, or the righteous and holy Israe­lites, whose end shall be everlastingly blessed. Behold, now is the accepted time, behold now is the day of salvation. To day if you will hear his voice, harden not your hearts.

2. To the righteous. Beloved, you are to live all your days in special reference to dying. If you live well, you cannot die ill. Endeavour to be thoroughly acquainted with all those seven things to be exercised in a dying hour. Never repine at the troubles of the world. Fear not reproaches. [Page 37] God designs by these things to assist your faith in overcoming the world, by turning the world's most dreadful artillery against itself. If the world is malignant, consider the world knoweth us not, because it knew him not. All this is to reconcile you to the house appointed for all living; where the wicked cease from troubling, and the weary are at rest: and to humble you and prove you, that he may do you good in your latter end. Look to Christ as Jehovah your righ­teousness. Their righteousness is of me, saith the Lord. Consider the recompence of reward, and count nothing dear to yourselves, in comparison with finishing your course with joy. And while the dying sinner looks up to heaven with terror and amazement, and looks to the earth, and beholds nothing but darkness, dimness of anguish, and is driven into darkness; how joyful will you be at the hour of death, when you see the way into the holiest of all by the blood of Jesus, and can hope in Christ, and in his word, and in a consciousness of your own sincerity can say, as Hezekiah, 2 Kings xx. 3. I beseech thee, O Lord, remember now how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight.—And like the holy Apostle 2 Tim. iv. 7, 8. I have fought a good fight, I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord the righteous Judge shall give me at that day; and not to me only, but unto all them also that love his appearing.

Bless God's Israel, and see you do not grieve or offend the generation of his children, with whom you expect to live as brethren and companions in the kingdom of glory. Saints should live together in this world as Ruth with Naomi, Ruth i. 16, 17.—Intreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people▪ and thy God my God. Where thou diest, will I die, and there will I be buried.—You are together hastening to the better country; see that ye fall not out by the way. Consider the uninterrupted peace, and holy felicity of the world before you, and reserved in heaven for you.

[Page 38] Follow after righteousness, godliness, faith, charity, and peace, with them that call on the name of the Lord out of a pure heart; and God will not gather your souls with sinners, nor your lives with bloody men. Christ will take you to himself. You shall die in the Lord, be forever bles­sed, and rest from your labours: and tho' your good works of righteousness will not go before you, to open the gates of paradise for your admittance, but you must enter by the blood of Jesus; yet they will follow you as evidences of your faith and sincerity; and the rewards of grace will be according to your works.

Never let the sun go down upon your wrath, as you must pray after the sun is set; and prayers in wrath are written in gall: besides you may die at evening, and how can you think of appearing before the God of grace, expecting the forgiveness of more than ten thousand talents, while you have an heart to take your brother by the throat for the petty debt of an hundred pence. That merciless wretch Mat. xviii. dreamed of forgiveness, and was as visibly forgiven, as the righteous man, Ezek. xviii. 26, that turned from his righteousness, was apparently righteous; but the hardheartedness of the one and the gross wickedness of the other, disproved their pretence, they are delivered to the tormentors. So (says Christ) likewise shall my heavenly fa­ther do also unto you, if ye from your hearts forgive not every one his brother their trespasses. But why dost thou judge thy brother, or why dost thou set at nought thy brother? for we must all stand before the judgment seat of Christ.

Fear not the reproach of men, neither be afraid of their revilings; the moth shall eat them up. Consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds. How shall a Balaam, or any other, curse whom God hath not cursed? if God be for us, who can be against us? Who is he that will harm you if ye be followers of that which is good? that promise belongs to you: no man, or nothing shall set on thee to hurt thee. If God will own and bless, the curses of men are impotent; and God often requites his people good for the cursing of men.

[Page 39]Die daily, consider your latter end, say to corruption thou art my father, to the worms thou art my mother, and my sister. Come boldly to the throne of grace, that you may find mercy and grace to help in that solemn time of need. Learn obe­dience and submission to God by all the things you suffer, respecting the times that are to pass over you in this changeable world, and respecting your great and last change. Do not murmur, repine or complain under the troubles of the world.

You sojourn in a Bochim, a vale of tears, if not in Mesech and in the tents of Kedar. Christ when on earth set you an example by conforming to the climate. But let your groans and complaints be holy. O wretched man that I am! who shall deliver me from the body of this death! respect the recompence of reward, and set your affections on things above, and look for that city which hath foundations, whose builder and maker is God. Carry no grudge, but put on charity which is the bond of perfectness.

Consider that anger rests only in the bosom of fools, i. e. of wicked men; and our enmity to a fellow creature rises from our greater enmity against God. Be tender to your own souls, and now commit them to the Redeemer, to be ruled and saved by him.—Thus by living to the Lord, you will learn to die to the Lord, and so have hope in death and peace in your latter end. Rev. xiv. 13 —Blessed are the dead which die in the Lord, from henceforth; yea, saith the Spirit, that they may rest from their labours; and their works do follow them.

That we may all live the life, and at last die the death of the righteous, God of his infinite mercy grant, thro' Jesus Christ; to whom with the Father and the Holy Ghost, three persons and one God, be all honor, glory, power, might, majesty and dominion, henceforth and forevermore.

AMEN.