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.

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 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 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 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.

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 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.

Chriſt cannot be a Saviour without theſe three things, viz.

1. He muſt be ſanctified, deſignated, called and ſent by the Father. Chriſt glorified not himſelf to be made an high-prieſt, but was called of God, as was Aaron. John x. 36. Say ye of him whom the Father hath ſanctified and ſent into the world? &c. So Jeremiah was ſanctified before his birth, i. e. ſet apart by the decrees of heaven to the prophetic office; and Paul was thus ſeparated from his mother's womb to the office of an apoſtle.

2. He muſt ſanctify himſelf with his own blood. John xvii. 19. And for their ſakes I ſanctify myſelf, that they alſo might be ſanctified through the truth. How he ſanctified himſelf, ſee Heb. x. 29.— counted the blood of the covenant, wherewith he (Chriſt) was ſanctified, an unholy thing. And it is certain that he could not have ſanctified the People with his own blood, if he had not ſuffered without the gate. Heb. xiii. 12. Nor could he be a prieſt without having ſomewhat to offer. Heb. viii. 3.

3. He muſt enter by his own blood into heaven itſelf, now to appear in the preſence of God for us. He is now a prieſt on the throne, hath an unchangeable or impaſſible prieſthood, and abideth a prieſt forever; which could never have been, if he had not ſhed his blood, by which to enter within the veil. Hereby he is made perfect, as the word 〈 in non-Latin alphabet 〉 is rendered in the text, and in chap. ii. ver. 10. and chap. 7. ver. 19.

But as the word is conſtantly uſed by the Seventy, Exod. xxix. and Lev. viii. for the conſecration of Aaron and his ſons to the prieſthood, and rendered conſecrated, Heb. vii. 28. And as Dr. Hammond aſſerts, and it is warmly inſiſted upon by Dr. Whitby, that the word is to be taken as denoting conſecration, and it is thus rendered by them, "and being conſecrated, ſanctified or dedicated by his ſufferings to his prieſthood, part of his mediatorial office." I am willing to vail to the authority of theſe learned criticks, which is ſo far from militating againſt what is advanced above, that it abundantly confirms and corroborates it, that without ſuffering Chriſt could not be a Saviour; ſo far from it that he could not even be conſecrated to that important office without it, and his very conſecration or dedication thereto conſiſted in ſuffering.

And all divines (as far as I know) will allow, that Chriſt could not enter into the moſt holy place above, as a prieſt forever after the order of Melchiſedeck, i. e. abide a prieſt continually, as Melchiſedeck did hiſtorically, from his aſcenſion to the end of the world, without firſt ſhedding his blood, by the which he entered into that holy place, having by one offering, viz. of himſelf, obtained eternal redemption for us.

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

The original word ( 〈 in non-Latin alphabet 〉 ) 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 〈 in non-Latin alphabet 〉 , 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. 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. 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 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.

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 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 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 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: 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 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.

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 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.

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.

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, 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.

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 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 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.

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 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 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 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.

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!

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 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.

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.

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.

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.

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. 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.

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.

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.