THE
CHILD'S RETURN.

Nov. 23
My Son, give me thine Heart.

            THERE have been such noble and generous spirits in some of the people of GOD, that they have been frequent in such inquiries as these: " What shall we render the Lord for all his mercies?" And, What shall we return him for all his goodness? And the person in the prophet Micah, though he be of a different temper from these, yet seems to be very solicitous and desirous to know what he should bring unto the Lord. For thus you may hear him speak, chap. 6: " Wherewithal shall I appear before the Lord? Will the Lord be pleased with thou. sands of rams?" &c. No, says the prophet; " He has chewed thee, O man, what is good, and what does the Lord require of thee," but that you should give him thine heart, and that you should love the Lord thy GOD with all thine heart, and with all thy soul, and with all thy strength? And therefore he here asks it of thee, " My son, give rue thine heart."

            These words are spoken by Solomon, but not in his own name. It had been too much for Solomon to have asked it for himself. It does not become the mouth any creature to ask the heart to itself. But Solomon speaks it in the name of wisdom, and so in the name of GOD himself, the eternal fountain of wisdom. It is he that calls unto the sons of men, and bids them give him their hearts. And though I know that the Hebrew idiom sometimes by giving the heart, does imply no more than the serious consideration and pondering of a thing, the laying it to heart, as we use to speak; yet I shall take the words here in a fuller sense, as the heart in a special manner is due unto GOD.

            Now as in proverbial speeches there uses to be, so it is here. There is abundance of rich variety, a great deal of treasure locked up in a few words; we will open some of them to you. And,  I. For the relation, My son. Five things are very con­siderable.

            1. He speaks here to a son, and not to a stranger. No wonder that strangers give not the heart unto GOD; no wonder that a pagan gives not the heart unto GOD. Such as are aliens from the commonwealth of Israel, and strangers to the covenant of grace. Such as are at a great distance from him; nay, that live without GOD in the world; such as he like the dry heath, and the barren wilderness, the word of the kingdom never dropped upon them. But you art a son in near relation to him: he reveals his mind to thee; he manifests, and displays him-self to thee; he makes his goodness pass before thee. You have the continual droppings of the word upon thee; his prophets are sent to thee early and late; you have the happy sunshine of his presence with thee, enough to warm and soften a stony heart; and out of such stones to raise up children unto Abraham. Though an Indian, though an American do not give the heart unto GOD; yet a Christian should. Though a stranger do not give him the heart; yet a son should.

            2. A son, and not an enemy. GOD does not expect the hearts of enemies; such as are in open hostility, and opposition against him; such as are said to be haters of of him, and hated by him; such as bid him " depart from them, for they do not desire the knowledge of his ways:" he does not look for the hearts of these. He doth, indeed, many times turn the heart of an enemy, meet the heart of a Saul, while he is breathing out slaughters against the church; but whilst he is in a state of enmity, he does not look for the heart from them. He will not accept of a traitor's heart. But you art reconciled to him, and so far from being an enemy, that you art a son. You have all expressions of love from him; and thine heart is ex­pected by him, and it will be accepted of him. Though an enemy do not give the heart unto GOD, yet a son should.

            3. A son, and not a slave. A slave does a great deal of work and drudgery; but he does not give the heart all the while. He works out of fear, he looks upon it as a task, as a burden; he watches an opportunity for shaking off the yoke. But religion does not come thus to enslave men, but to enlarge them, to ennoble them; it comes to beat off the chains and fetters, to beat open the prison doors; it brings a perpetual jubilee, a perpetual triumph_ along with it. Religion floweth out of filial principles: My son, hear my words; and my son, give me thine heart.- If the Son make you free, why then you are free indeed; and if you be free like sons, why then you are free indeed. The gospel brings with it a filial liberty, a filial assurance. An evangelical yoke is a soft and plea­sant yoke; a Savior's burden is onus alarm, it does no more load the soul, than wings do a bird, which advance and promote its flight toward heaven. In sin there is nothing but slavery; in religion there is perfect liberty. Though a slave do not give the heart unto GOD, yet a son should.

            4. A son: you wast not always so. There was a time when ye were sons of wrath, as well as others; children of disobedience, as well as others. Adopted sons were not always sons; now the sons of GOD are song by adop­tion. And let it suffice you, says the apostle, that in those former times of your ignorance, of your folly mitt vanity, you gave your hearts unto other objects; but now you are come into a state of son-ship, now that ye have this great and honorable gospel-privilege, to be called sons of GOD; now withdraw your hearts from former ob­jects. Let them not be bestowed upon former vanities, do not bebase them so much; fix them only upon your GOD. Though once you didst not give thy heart unto, GOD, yet now you art a son, you should.

            5. A son; and so in way of mutual affection, you art to give the heart unto him. He has given thee his love, and his heart, and his bowels are towards thee; and wilt not you return some affection to him again? Is there the love of a father in him, and shall not there be the obedience of a son in thee? Is there a flame in him, and is there no spark in thee? Is there no reflecting of a sun-beam? Is there no repairing of the streams into the ocean? As hassheba speaks affectionately to her son Solomon: " What my son? and what the son of my womb? and what the son of my vows? Wilt you give thy strength unto women?" So here. What my son? and what the son of my loves? and what the son of my hopes? Wilt you give thine heart unto another? Wilt you give thy strength unto a creature? xxc cu xexvov; wilt you thus dishonor and provoke thy GOD? If love will not draw thee, what will? And if a preventing love will not prevail upon thee, what love will? And if GOD have not the hearts of sons, where shall he have any hearts to praise him? Who will admire him, and adore him, if his sons will not? And then he has given thee his only Son; he has given thee a Savior, that has given his heart to thee, that has given his life for thee, that had his heart pierced through for thy sake; and is there no attractive power in all this? That is the fifth thing, you art a son, and so in way of gratitude and mutual affection,. you art to give thine heart to him.

            II. The manner of yielding the heart unto GOD, is here expressed by way of giving; which includes several things in h.

            1. Give it cheerfully. GOD loves a cheerful giver. Re­ligion should be full of alacrity; it Both not come to extort the heart, to hale men to obedience, but to lead them by a sweet and' easy way. It does not storm the castle, but has it fairly yielded up upon terms of agree-merit. The work of grace in conversion does indeed overpower the hearts of men; but it is by making them willing, not by drawing them whilst they are unwilling; but it takes away that reluctancy that is in the hearts of men, and thus compels them to come in. What freer than a gift? Now the heart it is that is to be given unto GOD. The will has never more freedom, than when it moves towards GOD. And those heavenly duties and spiritual performances are to flow freely from the soul, like those voluntary drops that come sweet from the honey-comb of their own accord, without any pressing, without any crushing at all. They are only the dregs of obedience that come forth with squeezing and wringing. The better any thing is, the more freely does it diffuse itself. There should be no need now of binding the sacri­fice with cords unto the altar, unless it be with the cords of love; those soft and silken knots of affection. Cheer-fulness puts a lustre upon religion, and makes it amiable, even iii the eyes of the world. And truly I cannot tell how any one can give the heart. to GOD, unless he serve him with alacrity.

            2. Give it presently. Give it him now, he now calls for it. Now that it is called " to-day, harden not your hearts." Give him a tender heart. Now give thine heart to be framed and fashioned by him; to be stamped and sealed by him. Give him the first-fruits of thy time, the first-fruits of thy strength: he is the Alpha, the first of beings; and therefore whatsoever has any priority and superiority belongs to him. And truly grace is very sweet and pleasant in the bud. How pleasant is it to see a virgin-light, a morning-light of instruction shining out upon the soul, and in some measure preparing and pre-disposing the heart for the ways of GOD. O this is an

a happy prejudice, an early prepossession of the soul. And this is that which the wise man here intends, when he speaks to a son, to one of tender age. And do but con­sider it; can you give thy heart unto GOD too soon? Why should you defer thine own welfare? or is it comely then to offer thine heart unto GOD, when you can give it to none else? Give it presently.

            3. Give it, do not lend it only. In giving, there is an alteration of the propriety, which is not in lending. When you have given thine heart unto GOD, you art no longer thine own. There are some that will lend their hearts unto GOD, upon some special occasions, for an hour at a sermon, for a little while in prayer; lend it him upon a Lord's day, upon a day of humiliation, and then call for the heart again, and bestow it upon their lusts. But so great a majesty will not borrow of creatures; he will not receive hearts, unless they be wholly given to him.

            4. Give it, do not sell it. It is very sordid and odious to be hirelings in religion. They sell their hearts unto GOD, that serve him only for by-ends. This is a gift with a hook in it; they give somewhat, that they may catch more. They sell their hearts unto GOD for some temporal ends. Hence it is, that the church has so many friends in prosperous days. There are many that sell their hearts unto GOD. You know in the gospel there were some that followed CHRIST for the loaves, and not for the miracles. There are some that love the additionals in religion, more than the principals. Victories are the only arguments to convince some of the rightness of a cause. Esteem of worldly advantages makes many men take a little tincture of religion, who otherwise would not have so much as a show of it. Whereas religion should be loved for her beauty, and not for her dowry. GOD should be loved for those excellencies that are in himself; for those treasures of goodness and wisdom that are stored up in his own glorious essence. You should love him, though he did not love thee again, Why should not you love a thingtruly amiable, though you have no benefit by it? For thy happiness is but an inferior thing, and is not to have so much of thine heart as he is to have. You ar.t only to love thyself, as you art somewhat of him; you art to love heaven, as the enjoyment of him; you art to love the gospel, as the great expression of his love, and all the promises of the right hand, and the left, as the various manifestations of his goodness. You art first to give thine heart unto thy GOD, and then to other things in such measure as they are subordinate to him.

            5. Give thine heart, do not keep it to thyself. Wouldst you be trusted with thine own heart? Wouldst you be left to thineown deceitful spirit? The best upon earth may very well put up that prayer; " Lord, deliver me from myself!" Lay up thine heart in the hand of a Savior. Leave it there as a sacred deposituuz. Can you lay up thy jewel in a safer cabinet? Let him keep thine heart by his mighty power through faith unto sal­vation.

            6. Give it. GOD is pleased to call that a gift, which is indeed a debt. All you art, can, and bast, is due to him, yet that thy heart may come in a way of freeness, and that he may show thee how it is accepted by him; he calls it a gift, such a gift as does enrich the giver, not the receiver. It is an honor to thee, it is no benefit to him: his glory does not shine with borrowed beams. It is neither in the power of a creature to eclipse the bright­ness of his crown, nor to add one spark to it. If you doest ill, what hurt has he by it? Or, if you doest well, what good flows unto him; any otherwise than as he has joined his own-glory and the welfare of his people together? Thy goodness may profit thyself, and it may extend to men like thyself, but it can make no additions to that which is already perfect. Thy heart is due to him, and it is thine honor that you mayst give it him.

 

III. To whom the heart must be given.

 

            1. Not to any created being. No creature can be a centre for the heart to fix in. The heart was not made 1

for any creature, nor proportioned to it. " Wilt you set thy heart upon that which is not?" Wilt you give thine heart to vanity and vexation? Wilt you set thine heart upon that which has wings, and can fly away when it listeth? Riches have wings; honors and pleasures have wings, all creature comforts have wings, and can fly away when they please. And therefore,

            2. Give not thine heart to the world. Give it not to the smiles and blandishments of the world. Let it not be broken with the frowns and injuries of the world. " Let not your hearts be troubled," says CHRIST, " for I have overcome the world." And be not over careful for the things of the world; pin ptseloeiaTE, a Pythagorean would render it, Cor ne edite: consume not your heart.

            3. Give it not to SATAN. The devil, that old serpent, would fain be winding and insinuating into hearts; he seeks them, and desires, and would fain by any means obtain them; and we see how many give their hearts unto him. But what, wilt you give thy darling to the lion? Wilt you give thy turtle as a prey to the devourer? Wilt you give thine heart to the destroyer?

            4. Give it not to sin. Give it not to a Delilah. Give not thine heart to that which will weaken it; to that which will wound it, to that which will sting and disquiet it. O! keep it calm and serene, keep it pure and un­spotted, keep it in its proper freedom and enlargement.

            IV. We come to consider the gift itself, what it is that is to be given unto GOD: the heart.

            1. Not thine outward man only, not thy body only. GOD dwells not so much in these temples made with hands, as in broken and contrite spirits. For he himself is a Spirit, and the Father of spirits, and he will be served in spirit and in truth. He does not ask for a shell, but for a kernel: he does not ask for a casket, but for a jewel. Give him the kernel, give him the jewel, give him thine heart. No question but the body also is to be presented to him, but it is no otherwise accepted of him than as it is animated and enlivened by an obedient heart.

            For how else can it be a reasonable service, as the apostle there calls it? Give me thine heart; (1.) Not thine ear only, though it be very commendable to incline an ear unto wisdom, and to receive the gracious words that flow from its mouth; yet the ear is only to be a gate and en-trance to let it into the heart; and to hear, in Scripture language, is to obey. The word of GOD must not hang like a jewel only in the ear, but it must be cabineted, and locked up in the heart. as its safest repository. (2.) Not thy tongue only; religion is not only to warm thy mouth, but it is to melt thy heart. It does indeed season ti,e dis­course, so that savoury words come out of such a mouth. It does set a watch before the lips, and bridle that same unruly evil; but can you think that it reached' no farther than thus? Can you think that religion dwells here? Is it only a lip-labor, only a matter of discourse? Nay, are there not many that draw near unto GOD with their lips, and yet their hearts are far from him? (3.) Not thine head only: religion is not a mere notion, it does not consist only in speculatives. You see many times that men of the vastest intellectuals are most defective in practicals: Who of the heads of the world believed in CHRIST? Who of the scribes and pharisees believed in him? There may be precious pearly truths in a venemous head. And indeed the head can never be given unto GOD, till the heart be given him also.

            2. The heart; not appearances only. Not a surface, not a colour, not a shadow only; but a reality. And this is the weakness of superstition, it gives him only a com­pliment, a ceremony. They tell him they are his ser­vants; what more ordinary compliment in the mouths of men? They give him outward adoration; they bow the knee to CHRIST, and so did they that crucified him. What do you do more than they? And this is the vanity or Popery, it does not give GOD the heart. That spiritual Jezebel gives him only a painted face, she does not give him the heart. She is clothed in scarlet, but she em-braces a dunghill. She puts on an outward bravery, but within there is nothing but rottenness. But the spouse of CHRIST is all glorious within. When the shadows were multiplied, GOD called for the heart then, in the times of the law; much more now in the times of the gospel.

            3. The heart, the whole heart. Not a piece of it, not a corner of it only. The true mother would not have the child divided. GOD indeed loves a broken and a contrite heart; but he will not accept of a divided heart. This is that royal law, the great commandment; " You shall love the Lord thy GOD with all thy heart." But the devil observes the other rule; Divide and govern. He would seem to be very moderate, to be content with a piece of the heart only; but it is because he knows by this means he shall have all. For GOD will not have any of it unless he have it entire. And this is one great happiness that comes by religion; the heart is thus united, and fixed upon one supreme object. Lusts divide the heart, and distract it. The soul does, as it were, bite at two baits at once, and is caught with two several hooks; this pulls that way, and that pulls another way. Pride calls for this thing, but covetousness forbids it; which must needs breed a great confusion and tumult in the soul. But when the heart is given unto GOD, and yields to his sceptre, then other lords shall no longer rule over it. When a Savior comes into the soul, the winds, and the storms, and the waves obey him.

            4. Give thine heart; that is, all the powers and facul­ties of thy soul. Give him thine understanding; set opera the windows of thy soul, for the entertaining of such light as shines from heaven. Give thine understanding to be informed by him, to be captivated by him. Give it as wax to the seal, to receive such stamps and impres­sions as he is pleased to put upon it. Give him thy will, that which glories so much in its own liberty, let it be subject to him. Give him thine affections, those ebbings and flowings of the heart. Let thy joy be in him, let thy trust and confidence be on him, " let all that is within thee, bless his holy name."

And thus we have run over the words in a way of ex­plication, and we shall give you the sum of all in one observation,-That the heart is to be consecrated unto GOD.

            I. Because it is due to him. Look upon the heart, see whose image and superscription it has; if the image of GOD be upon it, (as sure you cannot but see that, though it be much defaced,) " Give then unto GOD the things that are GOD's." If you wilt not give men their due, yet sure you wilt not with-hold from him his due. It is due unto him upon a fourfold account. 1: As he is the maker of hearts; the creator of them. All the strength of created beings is due to him; and the nobler any being is, the more strongly it is engaged to him, for it has received the more from him. Now the heart of man is a chief piece of GOD's workmanship. It is due to him, as it was made by him, and it was made upon this condition, that it should return to him. 2. As he is the Lord and Ruler of hearts; his throne is in the hearts of men, and it is he only that has dominion and sovereignty over them. It is the great usurpation of popery, that it would tyran­nize over the hearts of men. That proud Antichrist would sit in the temple of GOD; but there is none lord of the conscience but GOD alone. And he can frame them, and fashion them, and dispose of them as he pleases. He can rule those hearts that are most large, and unlimited, and unrestrained. The hearts of princes he can wind them which way he will, even as the rivers of waters. 3. As he is the Judge and Searcher of hearts. We only can see the outward surface and appearance of things; but GOD sees into the depth and bottom of things. We look only to the fruit and branches, but he searcheth to the root and foundation. 4. As he is the Spouse of the heart. It is the prophet Hosea's expression, " I have espoused thee to myself in mercy, and goodness, and faithfulness;" so that is an adulterous heart that now goes after creatures. "Ye adulterers, (says the apostle) know ye not that the love of the world is enmity against GOD " And the apostle speaks of presenting virgin hearts unto CHRIST.

            II. It is very pleasing and acceptable to him. For, 1. He asks it of thee. He knocks at the door, he woos thine heart, and invites it to himself; and what is the whole mind of the gospel, but to draw hearts unto GOD with all arguments of love? 2. It is all you can give him. Now, says the apostle, he accepts according to what a man has. You thus casteth all you have into the treasury; and if you hadst more, you wouldst give it him. 3. It is a comprehensive gift, and contains many other things in it. As the apostle says, "He having given thee his Son, how shall he not with him give thee all things also?" This is the spring of motion, that sets the wheels on working. When this royal fort is taken, all the rest will he yielded up presently. When the " heart indites a good matter," then the " tongue will be like the pen of a ready writer;" then thy glory will awake; thy tongue will praise his name, and encourage others in his ways; then thy bowels will be enlarged, and thy hands open to the necessity of the saints; then there will be a covenant made with the eyes, and a watch set before the door of thy lips; then thy feet will run to the place where his honor dwclleth, and all the members of the body will become instruments of righteousness unto holiness. Which spews the vanity of those ignorant ones, who thank GOD, though they cannot express themselves, yet their hearts are as good as the best; though there be not one beam of light, nor one spark of love in them; whereas a good heart never wanted for some real expres­sion. They that can spew a good heart no otherwise than by saying they have a good one, desire us not to believe them.

            They that offered up sacrifices were wont to judge of them most according to the inwards, and GOD does thus judge of performances. For, (1.) The least performances, if the heart accompany them, are accepted by him. The Persian monarch was fitments for accepting a little waterfrom the hand of a loving subject. And does not CHRIST accept of the same? " He that shall give a cup of cold water to a disciple, in the name of a disciple, shall not lose his reward." What though you can not bring costly sacrifices? Bring thy turtle-doves and young pigeons; and these shall be accepted by him. You have no gold, nor jewels; you can not bring any silk and purple to the tabernacle; yet bring thy goat's hair, and badger's skins, and these shall be welcome to him. You can not bring cedars to the temple, you can not polish, and carve, and guild the temple; well, but can you be any ways serviceable to it? Even that shall be rewarded by him. A few broken sighs, if they arise from a broken heart, are very potent and rhetorical. A few tears, if they flow from this fountain, are presently bottled up; he puts your tears in his bottle.

            (2.) GOD accepts of your intentions, if they flow from a pure heart, though they be blasted in the bud, though they never come to the birth. GOD judges of the soul's complexion by those inward productions, though men judge only by outward expres­sions. That two-edged sword of GOD does thus pierce to the marrow, to the very intentions of the heart. The law of GOD reacheth intentions, as our Savior in those heavenly sermons of his upon the mount does spiritualize it. And GOD does in an especial manner punish naked intentions, because men cannot punish then).

            (3.) When the heart is upright: though there he some irregularities, yet they are passed by. No doubt that Abraham's faith staggered, when he was put to an equi­vocation, and we cannot easily excuse Jacob's supplant­ings, and Rebekah's deceits. There was so much frailty and imperfection iu all these, as did plainly spot and blemish them; and yet, the heart being right, GOD ac­cepted of that, and covered the rest with his pardoning love.

            (4.) Hence it is, that GOD look not to the outward lump and heap of performances, hut, looks to the manner of them, and the spirit from whence they come. This might spare many a papist his beads, which he thinks so necessary for the numbering of his prayers.  The glimmering light of nature taught the heathen thus much, that the GODs did not expect any benefit from them, but only a grateful acknowledgment. And this is the reason they give, why they consecrated to their GODs barren trees, which indeed were green and flourishing, but brought forth no fruit at all, as the laurel to Apollo; the ivy to Bacchus; the myrtle to Venus; the oak to Jupiter; the pine to Neptune; the poplar to Hercules; and so in many of the rest. And they will tell you, that the GODs did not look for any fruit from their worshippers, but looked for homage, obedience, and thankfulness. And it is that which ingenuity teacheth men, not to look to the value of. a gift; but to the affection of him that gives it. Away then with those vain ones, that think to bribe heaven with their gifts, and to stop the mouth of justice with their performances. All duties and perform­ances are but to comment and paraphrase upon the heart. In prayer, GOD expects a flaming heart; in hear­ing of the word, he looks for a melted heart; in fasting, rend your hearts, and not your clothes; in thanksgiving, he listens to hear whether ye make melody in your hearts. Religion does spiritualize performances, and does shell them, and take the kernel; it does extract the spirits and quintessence of them.

            (5.) Hence it is, that, without this, the most pompous performances are rejected. A sacrifice without an heart is an abomination to him. " I hate your burnt-offerings, my soul loathes your solemn assemblies; bring me no more vain oblations:" a corrupt heart soils every ordi­nance, it stains and discolours every duty, it envenoms every mercy. If such a one pray, it is esteemed howl­ing; if he mourn, it is hanging down the head like a bulrush; if he sacrifice, it is cutting off a dog's neck; if he rejoice, it is but a blaze, a crackling of thorns under the pot.

            (6.) A heaven, when outward performances shall vanish, yet then GOD shall have thine heart, and you shall have his face; the well-beloved shall be thine, and you shall be his. When preaching shall cease, and prayer shall cease, when sacraments shall disappear, yet then thy naked heart shall be offered unto GOD; it shall twine about the chiefest good, and by a near and imme­diate union, shall enjoy it for ever.

            III. You must give thy heart to GOD, because you have promised it him. Remember that primitive and original vow in baptism. GOD indeed may take possession of thy heart, if he please; for he has the key of all hearts; he has the key of an infant's heart, and can open it if he please. But, however, there is an engage­ment upon thee by this to give him thine heart. And sure there are few, but some time or other have given him several other promises of their hearts. Didst you never offer thine heart unto him in a storm? In a judg­ment? In a sickness? Well then, remember that GOD takes no pleasure in fools, that make vows and break them. His promises to thee are sure, why should thine be deceitful?

            IV. Give thine heart unto him, that he may make it better. It may be you have a flinty heart, give it to him, and he will melt it and dissolve it. It may be you have a barren and unprofitable heart; give it to him, and he will make it fruitful; he will make it increase and mul­tiply. It may be you have an unquiet and discomposed heart; give it him, and he will tune it. It may be you have a narrow and contracted heart; give it to him, and he will enlarge it. It may be you have a drossy and corrupt heart, give it to him, and he will purify and refine it.

            V. Give it him, that he may make it happy, that he may fill it with his love, that he may satisfy it with himself, that he may seal it with his Spirit. It has toiled already sufficiently, and wearied itself among vani­ties; it has gone from flower to flower, and can extract nothing but bitterness; and still desire opens its wide mouth, and cries aloud, Give, give. Go then to the fountain, to the ocean, and there fill thyself. Dost you think you can suck any sweetness from the breast of a creature? No, but go to the fullness of a Deity, and then stretch thy desires to the utmost compass; widen thine heart as much as you can, yet there will be enough to make it run over with happiness.

            That is the first thing, why the heart must be given to GOD. We will consider in the next place, when the heart may be said to be given to him.

            (1.) When you actest out of a principle of love toward him. What is love, but a giving of the heart? As De­lilah speaks to Sampson, " How can you say you loves me, when thine heart is not with me?" Where there is mutual love, there is a mutual exchange of hearts. GOD loves himself in thee, and you findest thyself in GOD. His thoughts are for thy welfare, and thy thoughts are for his glory. In love there is a mixing and blending of beings; it knits and weaves souls together.

            (2.) Then thine heart is given unto GOD, when you (lost act out of sincerity, when you art an Israelite without guile. This is that evangelical allowance, which is put into the balance of the sanctuary, so that a Christian is not found too light. Those spots which you findest in thine own heart, you must wash them out in the blood of the Lamb; you must whiten thine heart in that fountain, which is " set open for the house of David, and for the inhabitants of Jerusalem, for sin and for un­cleanness." If you be sincere, and cordial, and faithful with GOD, then thine heart is given to him.

            (3.) Then thou'dost give thine heart unto GOD, when you dost fully comply with him in those glorious ends, in those great interests and designs which he does pro-pound to himself; when you dost wholly resign up thyself unto him, and sweetly close with his Providence, though never so mysterious and unsea.rchable; when you dost pluck out thy right eye for him, and cut off thy right hand for him; when you thinkest not thy life too dear for him.

            (4.) Then you dost give thine heart unto GOD, when you dost serve him with vigor. Lukewarm Laodicea could not give the heart unto CHRIST. When Ephesus falls from her first love, her heart is unbended presently, performances come dropping from her in a weak and languishing manner. Whereas spiritual productions should be strong and masculine, springing and rushing forth with a sacred violence, a; GOD's love comes stream­ing to thee with an irresistible fulness. Thine heart should boil up a good matter, as the Psalmist speaks. But some are so cold and flat in performances, that you would wonder where the heart was all the while; and to be sure, wherever it was, it was an heart of stone, a Nabal's heart, an heart sunk within them. Popery lays much stress upon the intention of the priest, but the people, in the mean time, may be as remiss as they please. But if they had but a Bible, or such a one as they could understand, they might turn to that place; " Cursed is every one that does the work of the Lord negligently." Offer such blind and lame sacrifices, offer them to thy prince, offer such imperfect obedience to the pope; see whether he will accept it.

            And thus we have seen why the heart must be given unto GOD, and when it is given to him. We will now shut up all in a word of application.  1. See then how powerful religion is, it commands the heart, it seizeth upon the vitals. Morality comes with a pruning knife, and cuts off sproutings; but religion lays the axe to the root of the tree. Morality looks that the skin of the apple be fair; but religion searcheth to the very core. Morality chides outward exorbitancies; but religion checks secret inclinations. Or at the best in morality there is but a polishing, a gadding, a carving of the heart; but in religion there is a new framing, a new modelling; nay, a new creating. That is the power of GODliness; it changeth the heart.

            2. See also the odiousness of an hypocrite. He does not give GOD the heart; and yet will give any thing else; and will seem to give that too. Treachery and per­fidiousness is that which is so much detested by men, as that which cuts the sinews of human society. And though there be some that will practice it, yet there are scarce any that will in express terms patronize it. Now as perfidiousness hinders commerce and intercourse with men, so hypocrisy must needs hinder communion with GOD. Can you think that a painted sepulchre is a fit place for his Spirit to dwell in? This is that which CHRIST does so much upbraid: you blind pharisee, you that never reflectest upon thine own heart, you that keepest a continual poring on the outside only, and lookest to the painting, and whiting, and daubing of that; dost you think thus to please the pure, and bright, and piercing eye of Omniscience? You have not the black skin of the Ethiopian; you have not those eminent spots of the leopard; but you have the plague of the heart, you have the leprosy within, and is not that more deadly and dangerous? The heart of a publican is far whiter than thine.

            3. Yet see the security of a weak Christian; he has an heart as well as others, and he has given that to his GOD. He has a vital principle, an immortal principle within him. What though the sturdy oaks of Bashan be broken? What though the stately cedars of Lebanon fall? What though the green bay-trees vanish and dis­appear? What though men of vast abilities, of rare accomplishments, of fair flourishes in religion; what though these draw back from GOD? Yet a weak vine may stand all this while leaning upon his Beloved, laden with fruit, cheering both GOD and men; a bruised reed may last all this while. The smoking flax may be kindled into so pure a flame, as that it may outshine a blazing professor. A worm may consume Jonah's gourd, but a whale shall not consume Jonah himself. Outward pro­fession may wither, but nothing shall separate a sincere soul from his GOD.

            4. Such as have not yet given their hearts unto GOD, let them with-hold them no longer. Put up thy weak desires, and pray him to give thee such an heart as may return itself to him. Does GOD ask thine heart of thee, and dost you refuse to give it him? What dost you ask of him that he denies thee, if it be good for thee? and do but think how easily you givest thine heart unto any other but thy GOD. When the world knocks, when SATAN knocks, you openest presently; nay, it may be before they knock; and must a Savior only be excluded? Is there no rhetoric in the love of CHRIST? Is there nothing that can draw thine heart to him? Are all the cords of love too weak? Dost you break them all? Will not the influences of the gospel soften thine heart? Will not the blood of a Savior dissolve it? Will not importunate wooings and beseechings move thee? Out of what rock wert you hewn, O obdurate soul? Does a greater than Moses smite the rock, and will it not gush out with water? Dost you say, you can not give it to him? This answer is ready for thee; but, if you hadst a will to give it him, you wouldst have a power to give it him too. However, make some weak endeavors; when he moves thee, then offer it to him as well as you can, though but with a weak, though but with a trem­bling hand, and his hand will meet thine, and will pre­sently take it of thee.

            5. Such as have given their hearts unto GOD, have matter of praise and thankfulness. Bless thy GOD that would receive such a vain and contemptible thing as thine heart was, when first you gayest it to him. Was it not infinite love to espouse such an heart to himself; to beautify and enrich it, and prepare it for his love; to guide it, and teach it, and rule it; to steep it in all precious sweetness; to dilate it, that it might be more capable of his love; to set a guard about it, and to keep it against the subtilty and vigilancy, the malice and fury of spiritual enemies? How can you enough admire the greatness of this his goodness?

 

THE

PANTING SOUL.

PSALM XLIII:1

 

            1. As the hart panteth after the water-brooks, so panteth my soul after thee, O GOD. HERE is one of the sweet strains of David's harp; one of those bright and sparkling expressions which not only carry a majesty with them, but even include a Deity: one of those holy and strong ejaculations with which he was wont (that I may allude to that of the prophet Isaiah,) to take his soul (that polished shaft,) out of the quiver of the body, and to dart it up to heaven, the place of his treasure and hope, and the dwelling-place of his GOD. And truly every psalm may well say, as the Psalmist him-self says, in the 139th psalm, I am admirably made, I am curiously wrought:'nr», so it is in the original; I am wrought with a needle. There is a spiritual embroi­dery, a most rare and sacred needle-work in every psalm. They are all wrought by the finger of the Spirit; and they are like the king's daughter in the 45th psalm, " Their clothing is of wrought gold, their raiment of needle-work, and they are all glorious within." We doubt not but that there is a most divine emphasis in Scripture eloquence, and every jot and Little in holy writ. As it has eternity stamped upon it, so it has a majesty shining in it. But yet never did heavenly eloquence ride in more solemn and triumphant pomp, than in this Book of Psalms. As if the voice had been here contrary to that in other triumphs, Remember you art immortal. And as for that profane politician, that said he found more sweetness in Pindar's Odes, than in David's Psalms; he might as well have said, (if he had pleased,) that he found more fragrancy in noisome weeds, than in the rose of Sharon, or lily of the values; that he found more sweetness in a dunghill, than in a garden of spices, than in an Eden, even a garden of GOD. Yet the word in the original is appropriated to the panting hart, and may seem to be borrowed from that very noise which it makes in its braying after the water-brooks. Now as for the hart, it is but a melancholy timorous creature at the best, a panting creature. But that which the text chiefly aims at, is the dryness of temper in the hart, which, at some times of the year, (ill Autumn chiefly,) is very excessive, especially in those hot and dry countries, and being usually in the desert, does more discover itself by reason of the scarcity of waters there. It is likely here in the text, it is meant of the hart's panting, when it is chased by the,hunter, for the quenching of its thirst, as the following words clearly intimate, " My soul is athirst," &c. Hceret lateri lethalis arundo, the arrows of the pursuer stick fast in it, and the venom thereof drinks up its spirits. Why now water-brooks can hardly quench its thirst; with behemoth, in Job, it can drink up rivers, and sup up the ocean at a draught; there is a com­bustion in its bowels, nothing but fire, fire; nature is on fire, and would fain be quenched, and those little relicks of strength that it has, it spends in panting after the streams of water. Thus does the hart pant after the water-brooks, and thus did David's soul; thus does every devout soul pant alter the living GOD; and tan!, ardently. Religion is no matter of indilfcrency, as vain man would imagine. It requires the very flower and vigor of the spirit, the strength and sinews of the soul, the prime and top of the affections. It is no empty wish nor languishing endeavor, no still-born prayer nor abortive resolution will serve the turn. He that is but almost a Christian, shall but almost be saved, and that will be the very emphasis of damnation, to have been within a step of heaven. But there is a grace, a panting grace, we know the name of it, and that is all; it is called zeal, a flaming edge of affection, and the ruddy complexion of the soul; which argues it sound, and shows it lovely. This is that which makes a Christian an holy spark, a son of the coal, even of the burning coal, that was fetched from the altar. Nay, we need not go so low as this, a zealous Christian is an incarnate seraph, what would I say more? He is just of his Savior's complexion, "white and ruddy, the fairest of ten thou-sand." This was that which set a lustre upon those shining rubies that adorned the noble army of martyrs. Their souls were athirst even for the living GOD; they entered into heaven panting, and there they rest them-selves to all eternity. And yet there are a generation in the world that arc all for a competency in goodness, and are -afraid of too much holiness.

            A Laodicean temper goes under the name of moderation, and a reeling neu­trality is styled prudence and discretion. What needs this breathing and panting? this forwardness and eager­ness? This vehemency and violence in the way of religion? And they look upon such expressions of affection as this in the text, as upon rhetorical flourishes. Jeremiah surely was strangely melancholy when he wished his head a fountain, that he might weep day and night; and it was mere folly in the spouse in the Canticles to be sick of love. Thus does the serpent hiss at the ways of God­liness, and thus does the natural man` argue. But go, vain man, look upon the panting hart, wonder why it breathes so strongly after the streams of water; bid it pant moderately after the water-brooks, and when thy

empty breath can abate its fervency, then, and not till then, nay, hardly then, wonder at the strength of a Christian's desire after communion with his GOD. For " as the hart pants after the water-brooks, so panteth his soul after his GOD," so strongly.

            2. " So panteth my soul after thee, O GOD!" so un­satisfiably: and that in a double sense. 1. It is satisfied with nothing else. 2. It is not satisfied with a little of this.  1. Nothing can still the weary and thirsty hart but the streams of water, and nothing can content the panting soul but the fruition of his GOD: GOD rested not till he made man, and man never rests till he enjoys GOD. He has a soul within him of a vast capacity, and nothing can fill it to the brim, but he that isfulness itself.

It is a voice put into- every one's mouth, " Who will show us any good?" Indeed it is the errand for which we are sent into the world, to find out happiness, and yet we seek it so as if we were loath to find it. And happiness may well have that inscription, which Plutarch tells us was upon the temple of Isis, " No man has taken off my veil." We knock at every creature's door, but there is nothing within, no filling entertainment for the soul; no creature can bid it welcome. Would you know what they all amount to? If you will believe Solomon's reckoning, the very sum total is, " Vanity of vanities, all is vanity and vexation of spirit." Vexation is the very quintessence of the creature, and all that can possibly be extracted out of it. Now if vanity can satisfy, or if vexation can give content, if you can gather grapes off thorns, or figs off thistles, go on to dote upon the creatures, and to be enamored with a shadow of perish­ing beauty. The prophet tells us, all the creatures are but as the drop of a bucket; when the water is emptied out of a bucket, perhaps a drop stays still behind, a weak drop, which recollecting all its forces, yet has not strength to fall. And will such a drop, (think you,) satisfy a panting hart? The creatures are weighed in the balance of the sanctuary, and they are found to be lighter than the dust of the balance, and this will inflame the thirst, rather than quench it. To speak in the epi­grammatist's language, they are mere nothing. And surely man is the vainest of all the rest, the index of all the volumes of vanity; that by sin has subjected the creatures unto the bondage under which they groan, and wait to be delivered, and yet dreams of distilling I know not what felicity out of them. And as for that supposed excellency which we fancy in the creatures, it is only to be found in GOD himself. Surely that is not a panting soul, that forsakes the fountain of living waters, and digs to itself broken and empty cisterns, that will hold no water. The hart pants unsatisfiably after the water-brooks, and the soul as unsatisfiably after communion with its GOD; is satisfied with nothing else. But

2. It is not satisfied with a little of this; not a drop nor a taste will suffice the thirsty hart; it does not come like a dog to the Nile, a lap and away; a drop can no more quench its thirst, than it could cool I)ives's tongue, though indeed be begged for no more. That short re­freshment, which is shut up in a drop, does but bespeak a stronger panting after somewhat more full and satis­factory. When the understanding once sees its proper good. O how sweetly, how presently does the will em-brace it! and it becomes the well-beloved of the soul. How does it enlarge itself for the entertainment of it. And how does it delight to expatiate in so choice a happi­ness! He that tasteth a little of GOD's goodness, thinks he never has enough of it; to be sure, he can never have too much; there is no fear of surfeiting upon happiness. It is true, the least glimpse of GOD's favorable presence is enough to support and cherish the soul, but it is not enough to satisfy the soul. O how pleasant it is to see CHRIST through the lattices! and yet the spouse will never leave longing till she see hint face to lace. There is sweetness indeed in a cluster of Canaan, but yet such as bets the teeth on edge for more. The thirsty hart pants after the water, and the Christian after fullness of com­munion with his GOD: " So panteth my soul after thee, O GOD!" so unsatisfiably.

            But 3. " So panteth my soul after thee, O GOD!" so inces­santly, until it be satisfied. The thirsty hart never ceases panting while it has any being. Delay here does but whet desire, and give it time for stronger forces. And what else is a Christian's whole life, but a continued anhelation after his GOD? - And though this may seem very wearisome and tedious, to be always panting; yet the Christian's soul finds far more incomparable sweet­ness, solid and massy joy, beaten joy, like beaten gold; he finds more of this in the very panting after his GOD, than any worldling can, when, with the greatest com­placency, he takes his fill of his choicest delights, and when he enjoys the smiles and blandishments of fortune, his so much adored deity. The joys of an hypocrite, as they are groundless and imaginary, so, like his services, they are vanishing and transitory. But a Christian, as he is always breathing after his GOD, so the is always drawing sweetness from him. And here it were easy to show how, in every condition, the soul breathes after its GOD, when it sees the vanity of the most flourishing condition, it pants afterfulness in its GOD. When it sees the vexation of a cloudy condition, it pants after contentment only to be found in its GOD. But I shall instance only in these two, as having some nearer acquaintance with the text, the strong pantings of a tempted soul, and the secret pantings of a languishing and a deserted soul. And

First, in temptations the soul pants after its GOD. They that are skilled in those terms tell us, that an hart is properly a stag which has escaped a king in limiting. And there are some such Christians that have escaped the prince of the air, (that Nimrod, the mighty hunter,) and all his fiery darts. GOD has set his bow in the clouds, as a token of peace and reconciliation, (the rainbow, the lace of peace's coat;) and the devil he must set his bow in the clouds too, in the troubled and cloudy spirit; and there are arrows in the hand of the mighty. And how shall the soul escape these fiery darts, but by panting after its GOD as the only place of refuge, " a strong tower and a rock of defense," and by breathing after heaven as a place where it is sure to be free from them. "Arise, O Lord, and save me, O my GOD, from the mouth of the lion that is ready to devour me, lest he tear my soul, and rend it to pieces, while there is none to deliver. Lo, the enemy has bent his bow, and made ready his arrow upon the string, that he may secretly shoot at the upright in heart: but compass me, O GOD, with thy favor as with a shield; keep me as the apple of thine eye, and hide me under the covert of thy wings. Deliver me from my strong enemy, and from him that hateth me, for he is too strong for me. O send me help from thy sanctuary, and strengthen me out of Sion!" And thus when with a sure recumbency it leans upon its GOD, it has leisure with an holy triumph to out-brave the enemy. And as for thee, that wouldst make a partition between me and my GOD, see if you can tear me from the bleeding wounds of my dying Savior; rend me (if you knows how) from the bowels, the tenderest bowels of GOD's dearest com­passion: see if the gates of hell can prevail against the rock of eternity. If You, O GOD, be with us, if the GOD of Jacob be our refuge, we will not fear what all the powers of darkness can do against us: " We are more than conquerors." These are the strong liantings of a tempted soul.

            Secondly, in desertions, even then the soul pants after its GOD; when the soul is ready to perish in the dark, it pants after the water-brooks. GOD dips his pen in gall, and writes bitter things against it. The soul is athirst, arid, like its Savior, can have nothing but gall and vinegar to drink, yet still it pants after its GOD. It is under a cloud indeed, but even these clouds shall drop fatness, they shall drop upon the dwellings of the wilder­ness, and the barren soul shall rejoice. Like John the Baptist, it feeds upon honey in the desert, not wild honey,such as the worldling's joy, but honey out of the rock, upon the tip of the rod like Jonathan's, to open the eye, and to refresh the heart. A soul in a desertion is, as it were, a soul in a consumption, and one only taste of GOD's sweetest love in JESUS CHRIST is a sure restorative for such a languishing soul. Now, in the greatest eclipse of GOD's favor, when there is not so much as a secret light, yet there is a strong influence, nay, stronger than at another time, for his strength is proportioned to our weak­ness. And they are Paul's own words, " When I am weak, then I am strong." There is a door of hope opened in the valley of Achor; and now the soul pants after GOD, as a Father of mercies, and a GOD of consolations. A GOD of consolation! What higher, what sweeter strain! All the balm of Gilead seems to be wrapt up in this ex­pression. A GOD of consolation; that is one who, in the strangest exigencies and greatest repugnances, when com­forts fail, can create new comforts,' can raise them out of the barren womb of nothing; can do it with a word, for Omnipotence uses to put itself to no greater expenses. The very commanding word, Let there be light in such a soul, is enough to make it more glorious than the empy­rean heaven. And now the soul pants thus, as you may hear David panting almost in every psalm; " How long wilt you forget me, O Lord, for ever? And how long wilt you hide thy face from me? has the Lord for-gotten to be gracious? And has he in anger shut up his tender mercies? And is his arm shortened that it cannot save? Or is his mercy clean gone for ever, and does his promise fail for evermore?" Weeping has endured for a night, why comes not joy in the morning? When wilt you satisfy the longing soul, and fill the thirsty with thy goodness? When wilt you lead me into thy green pastures, and refresh my soul with sweetness?

            When, Q when, shall I enjoy an ordinance in its orient lustre, in its heavenly beauty, in its full and purest sweetness? When, O blessed Savior! wilt you become the lily of the valleys? the beauty and the ornament of the humble soul? And when shall these valleys stand so thick with corn, that they may laugh and sing? These are the secret pantings of a languishing soul.

            Thus you see how the soul pants after its GOD, even as the hart pants after the water-brooks. We are to dis­cover, in the next place, what manner of communion with its GOD it is that the soul thus pants after, and that is either mediate communion with him here in his ordi­nances, or immediate communion with him hereafter in glory. And

            First, it strongly desires acquaintance with him here in his ordinances. Chrysostom tells us, that David expresses his affection like a lover in absence. As they have their sighs and passionate complaints; their loving exclama­tions and sundry discoveries of affection; they can meet with never a tree but in the bark of it they must engrave the name of their darling; so the true lovers of GOD are always thinking upon him, sighing for him, panting after him, talking of him, and (if it were possible) would engrave the name of the Lord JESUS upon the breasts of all the men in the world. Look upon David, now a banished man, and fled from the presence of Saul, and see how he behaves himself. Not like Themistocles, or Camillus, or some of those brave banished worthies. He does not complain of the ungratefulness of his country, the malice of his adversaries, and his own unhappy suc­cess. No, instead of murmuring, he falls a panting, and that only after his GOD. He is banished from the sanc­tuary, the palace of GOD's nearest presence and chiefest residence; he cannot enjoy the beauty of holiness, and all other places seem to him but as the tents of Kedar. He is banished from the temple, and he thinks himself banished from his GOD, as it is in the following words; " O when shall I come and appear before the face of GOD!" The whole stream of expositors runs this way: that it is meant of his strong longing to visit the temple, and those amiable courts of his GOD with which his soul was so much taken, and so it is equivalent to that in the 63dpsalm, "My soul thirstest for thee, to see thy glory and thy power, so as I have seen it in the sanctuary," -there to appear before the face of GOD. In the ordinances appears the face of GOD, as Calvin speaks. Suppose a glass, when a man has looked into it, should keep a permanent and unvanishing species of his face, though he himself after-wards were absent, we might well say there was the face of such a man. The gospel is such a glass, representing CHRIST unto us, so that when we shall come to see him, face to face in heaven, we may be able to say, Surely this is the very Savior that was described to me in the gospel. GOD has made himself very conspicuous in his own ordi­nances. No doubt that, even now, GOD was a little sanc­tuary unto David, and he had a private oratory in his own breast, where he could mentally retire, and shut up his thoughts and affections in that interior closet, and yet he pants after the public worship of his GOD. Music in consort is sweetest. And some have taken it fdr myste­rious in nature, that affections are wrought upon in public more strongly than in private. The ordinances; these are the water-brooks David's heart pants after, living water, bubbling up to eternity. And yet it is not the out-side of an ordinance that the soul thus breathes for; alas 1 there is little sweetness in a shell, as the apostle says in another case, the surface of it soon passes away, and it is practical popery to rest in an opus operaturn. You may hear David panting in another place, " O who will give me to drink of the water of the well of Bethle­hem?" It was not the outward water that he so much longed for. You see when that was brought him at the hazard of men's lives, it was but water spilt upon the ground: no; it was a Savior to be born in Bethlehem, that his soul thirsted after. You have opened thy mouth wide, (O blessed prophet,) and thy Savior has filled it. You have tasted of the water which he has given thee to drink, and you shall never thirst any more; but it is a well of water springing up in thee to eternal life. A soul breathes _after an ordinance as an opportunity of having freer intercourse with its GOD; to have an heavenly tinc­ture upon it; to breathe in so sweet an air, to be steeped in a divine nature, to have foretastes of happiness, a pre-possession of heaven, and some dawnings of glory. And then it enjoys it in its orient lustre, in its heavenly beauty, in its full and purest sweetness, when it meets with its GOD there, and increases its acquaintance with him. And would you see how the soul thus breathes after its GOD in every ordinance?

            1. In the Word; there it desires the pure milk, as the apostle speaks. Faith pants after a promise, a breast of consolation. The soul lies panting at the pool of Bethesda, and waits for the stirring of the waters.

            2. As for the sacrament of the Lord's Supper, there are mellitaflumina, streaming brooks of butter and honey, as Job speaks. And O how welcome is the panting soul hither! GOD has sent a messenger to invite him. " Ho! every one that thirsteth, let him come and drink freely: Drink, yea, drink abundantly, O beloved!" That which Trismegistus feigned is most true here. GOD sets a great cup full of celestial liquor, with this proclamation, "Up, soul, and drench thyself in this cup of the Spirit." The cup overflows. Here, if ever, the soul is "comforted with flaggons," and "CHRIST's love is sweeter than wine."

            3. How can I tell you the strong pantings of the soul in prayer? The apostle calls them, Rom. 8: 26, groans unutterable, when the soul is breathing up sweet odours unto the throne of grace, and heaven itself is thus per-fumed. In all these you see how the soul breathes after communion with its GOD, mediate communion with him here. But,

            Secondly, It pants after immediate communion with him in glory, and the following words will bear this sense, " O when shall I appear before the face of GOD in glory!" Thus Paul pants, "I desire to be dissolved, and to be with CHRIST." Thus the souls pant in the Revela­tion, " Come, Lord JESUS, come quickly." Here we sip of the water of life, but there we shall drink it up, though there be eternity to the bottom. Here we are sons of hope, and that is a panting grace. Hope indeed is an early joy; but when grace shall be ripened into glory, then hope shall be swallowed up in fruition; and thus " we with open face, beholding the glory of GOD, are changed into the same image from glory to glory;" that is, either from his glory we become glorious, or else from grace to glory; for grace is glory in the bud, as glory is grace at the full. Surely glory is nothing else but a bright constellation of graces; and happiness nothing but the quintessence of holiness. And now the soul, by an holy gradation, ascends higher, from those first-fruits and earnest-pennies of joy here, to the consideration of the fullness of glory which it expects hereafter.

            But when the soul shall be unsheathed from the body, (that I may allude to the Chaldee idiom,) how gloriously shall it then glister? Or, to speak in Plutarch's expression, *, when the soul shall be unclouded from the body, in what bright­ness shall it appear? What! did David's soul, his panting soul, here leap for joy, when he remembered thee, O Sion? O how triumphantly then does his glo­rified soul now sing in the new Jerusalem! Did his soul sing so sweetly in a cage of clay? What melody (think you,) does it now make, being let loose to all eternity? Is there such deliciousness in a cluster of grapes, cut down in the brook Eshcol, what then look you for in the vintage of Canaan, the land of promise? Is but a prospect of that holy land upon the top of mount Pisgah so pleasant and delightful? Surely then their lot is fallen to them in a fair ground, and they have a goodly heritage, that enjoy the sweetness of the land that flows with milk and honey. Has but a glimpse of GOD's favorable countenance such a powerful, such a satisfying influence upon the soul? O think, (if you can,) how it shall be ravished with the fullness of the beatifical vision! when the clarified soul shall drink in the beams of glory, and be filled with joy to the very brim. When the panting soul shall rest itself in the bosom of a Savior, and fix its eye upon the brightness of his Majesty to all eternity; nay, when eternity shall seem too short for the beholding and admiring of such transcendent excellencies, and for the solemnizing of those heavenly nuptials between CHRIST and his most beloved spouse. Where all the powers of heaven shall dance for joy, while a consort of seraphim sing an epithalamium. " Beloved," says the apostle, " now are ye the sons of GOD, but it appears not as yet what ye shall be." This choice prerogative of adoption does but shadow out your future glory, for it appears not as yet what ye shall be. Now ye are sons, but in your minority; sons, but yet insulted over by servants. Now ye are sons, but then ye shall be heirs, heirs of glory, and co-heirs with CHRIST. Now you see in a glass darkly, in a riddle, and that book which is called the Revelation, is most veiled with obscurity; but then you shall see face to face;-as GOD promises to manifest himself to Moses; and some think that this place of the apostle alludes to those very words taken out of Num. 12: 6. The riddle that htat.h posed so many, shall then be expli­cated. Happiness shall be unmasked, the book shall be unsealed, the white stone shall sparkle most oriently, you shall behold with open face the glory of GOD, you shall know as you are known. I shall know so as GOD is pleased to be known by me, to manifest himself unto me. O let every pious panting soul, with its apprehen­sions raised, and its affections advanced, wait, and long, and breathe for so glorious a time, when the panting soul shall become an enjoying, an embracing soul. When water-brooks shall be turned into rivers of pleasure, ever springing from GOD's right hand, who is the fountain of being, where the glorious rays that flow from the face of CHRIST shall gild those pleasant and crystalline streams, and there shall be fresh and eternal ebullitions of joy, so that the pure soul may hase itself in bliss, and be for ever steeped in inexpressible, in inconceivable sweetness

 

MOUNT EBAL.

JUDGES 5: 23.

 

            Curse ye Meroz, (says the angel of the Lord,) curse bitterly the inhabitants thereof, because they came not out to the help of the Lord, to the help of the Lord against the mighty. THIS chapter is filled with a triumphant song, that was made by Deborah, that glorious nursing mother in Israel, and after a great and famous conquest, which GOD had given her and Barak over Jabin and Sisera, and all their mighty hosts. She, presently after the vic­tory, breaks out into a psalm of thanksgiving, she stirs up her soul to the praise of her GOD, and excites Barak to bear her company in this her joy: " Awake, Deborah, awake," &c. Deborah, in the Hebrew language, signi­fies a bee; a bee by them is called rniz-t, a working, industrious creature; and this song may well be looked upon as Deborah's honey-comb, a sweet and precious song, dropping from her gracious lips, Deborah's honey-comb; but withal this bee has a sting, " Curse ye Meroz, (says the angel of the Lord,) curse ye bitterly:" which strikes through all such as maintain not the cause of GOD against his enemies; " that come not out to the

help of the Lord, to the help of the Lord against the mighty"

            If you look upon the foregoing words, you may see there how this holy prophetess takes an exact view of the behavior of the several tribes in this time of war, when the people of Israel were now opposing the Canaanites, such enemies as GOD had devoted to destruction. And after special notice taken, she gives just commendations of all such as were active in the Lord's cause, and withal sharp reproofs to all such as were negligent in this their duty. And first, she begins with the praise of them that deserved it.

            "Out of Ephraim there was a root of them against Amalek." This tribe sent in aid to Israel, and the root that sprung from hence against Amalek was Deborah herself, who judged Israel, dwelling under a palm-tree, between Ramah and Bethel, in mount Ephraim; and by her charge and authority the war was undertaken; it was she that whetted Barak, and encouraged the Israelites against their enemies. "After thee Benjamin, among thy people."] Against thee, O Amalek, some of this tribe also adjoined themselves to Deborah: "Out of Machir came down governors."] The tribe of Manasseh branched itself into two noble families, that of Machir, and the other of Jair; and out of Machir there came worthy men to help in the battle. " And out of Zebulun they that handle the pen of the writer."] Learned men, and skilful lawyers,:such as handle the pen, these helped forward in the war, both (1.) By their counsel and advice.; and this is none of the smallest aids. Or, (2.) By weapons and outward aid; such as were wont to handle the pen of the writer, they now handle the spear of the soldier. LQ And the princes of Issachar were with Deborah."] Choice and worthy ones, heads of the people. " And Issachar."] Not only the princes, but the rest of the tribe. a And also Barak."] He was the captain, chief in the war. " He was sent on foot into the valley." He was the leader of the footmen in the valley. Thus far she commends, in the next words she reproves.

"For the divisions of Reuben, there were great thoughtsof heart; why abodest you among the sheepfolds, to hear the bleatings of the flocks? For the divisions of Reuben there were great searchings of heart.") There was great wondering why Reuben came not out to help their brethren; for the divisions of Reuben, that they should hold back, and not accompany the rest of the tribes; many inquiries why Reuben came not. This tribe dwelt beyond Jordan, in goodly pasture; and they too much minded their cattle, and neglected the care of the commonwealth. They were hearing the bleatings of the sheep, and the bellowings of the oxen, when their bre­thren heard the alarm of war. " Why abodest you among thy sheepfolds?" Have you no care of Israel's troubles, of the bleeding condition of thy brethren? Dost you take more care of thy sheep than of them? See how the fierce enemy like a wolf, comes to devour them, and proud Sisera is ready to tear them in pieces! Wilt you not take as much care of them as of thy sheep?

            " Gilead abode beyond Jordan.") Both the families of Manasseh, Machir and Jair dwelt in Gilead, and pos­sessed it: now the family of Machir was commended before, so that what is said here is meant of Jair. Or else the words are to be taken thus, as an answer to Reuben, why couldst not you come from beyond Jordan, as well as Gilead; Gilead abode beyond Jordan, and yet he came? and so this tends to Gilead's praise, and to Reuben's dishonor.

" And why did Dan remain in ships?" Either, 1. To shelter themselves from the enemies, when they heard of Jabin and Sisera's coming. Or else, 2. Dan remained in ships, he minded his own business and merchandise. And why did Dan remain in ships, when all Israel was almost suffering shipwreck?

            "Asher continued on the sea-shore, and abode in his breaches.") The words include a double excuse which Asher had, why it came not to help Israel; 1. They dwelt afar off by the sea-shore. 2. Their towns and cities were ruinous and not well fenced, and therefore they stayed at home to defend and fortify themselves, they abode in their breaches; but there was another breach that Ashur might have thought of, a breach of GOD's law and command­ment, which enjoined his people to mutual love, and a joint opposition of their enemies.

            " Zebulun and Naphtali were a people that jeoparded their lives unto the death in the high places of the field." After a more general commendation of some tribes, and reproofs of others, she then comes to a special encomium of these two, as most eminent in their service.  "Zebulon and Naphtali reproached their lives," so it is in the original; they esteemed them not worth the having with Israel's ruin; they preferred GOD's cause before their lives. They reproached their lives. For it seemed a strange thing to others, and little better than ridiculous, for so small a number, a little handful of men, to go against a vast army. Enemies clothed with terror, that might even blow them away in less than an hour: and yet they go out against Jabin and Sisera, they fear not his nine hundred chariots of iron. " In the high places of the field."] On mount Tabor, where they might have a view of Sisera's army, a terrible prospect for Zebulun and Naphtali, one would have thought. And yet they march forward with an undaunted resolution.

            And Meroz has a more bitter curse than any of the rest. GOD took notice of all the others' remissness, and has left it upon record, to the view of all posterity; but Meroz has a curse with a greater emphasis. " Curse ye Meroz." The Jews have a proverb, We must leap up to mount Gerizzim, but creep unto mount Ebal. You know upon mount Gerizzim all the blessings were pronounced by Moses, as upon mount Ebal all the curses; so then you must leap up to mount Gerizzim, be forward and ready to bless; but creep unto mount Ebal, be slow and unwilling to curse; but where GOD gives a special com­mand to curse, there you must leap up to mount Ebal too.

            " Curse ye Meroz, says the angel of the Lord."] Thisdoes not come out of any private respect that Deborah had, but she has a special command to curse them, " says the angel of the Lord."] Expositors are dubious: rase Item:-it may be rendered, the messenger of the Lord, and so some take it to be Barak, who called out (as is very likely) this city to the war, but they refused to come. But whether it be meant of an angel properly, or of any that had a prophetical spirit, GOD's messenger, his angel; this we are sure, the drift is to show that this curse comes by Divine authority. " Curse ye bitterly."] Curse ye with cursings, an usual Hebraism. But how comes Meroz to have a more bitter curse than any of the rest that came not? This city was very near the place where the battle was fought, it was very nigh mount Tabor, the inhabitants were within the noise of the trumpet; other tribes had excuses, this city none. And no doubt but they were requested by Barak to help, and yet they came not. " Because they came not out to the help of the Lord."] Why? Does the Lord need any aid? And does the GOD of hosts need the help of Meroz? Is the hand of omnipotency shortened that it cannot save? Does the mighty GOD call for help? What means this holy prophetess, when then she says and repeats this, " They came not out to the help of the Lord?" They that help Israel, are said to help the Lord. What is done to the church, GOD reckons as done for himself, " Inas­much as ye did it to one of these little ones, ye did it unto me;" O the infinite goodness of GOD, that has joined his own glory and the salvation of his people to­gether! He has wrought Israel's name in the frame of his own glory; it is for his honor to save Israel; they that come not out to help Israel, they come not out to help the Lord.

            GOD needs not the help of men, he can save his people miraculously, he did so here; "The stars fought in their courses against Sisera;" he can raise a glorious army of stars, and can order them as he pleases; they shall all keep their ranks, they shall fight in their courses against Sisera.  How did the stars fight against him? Their beams and influences were their weapons; they wrought impressions in the air, and raised meteors, rain, hail, lightning, thunder. The stars like bright and eminent commanders, lead under them an army of meteors, their trained sol­diers, they set them in their several postures, like the centurion, they " say to one, go, and he go; and to another, come, and he conies." If they bid the clouds discharge, they instantly dart out lightning-flashes, and present a volley of thunder-claps; they will try what they can do with proud Sisera: and if Israel be too weak for them, the host of heaven shall fight against them; but all this is no thanks to Meroz; nay, it rather aggravates their sin, and so embitters their curse; shall inanimate creatures more sympathize with Israel, than their bre­thren? Shall the stars fight in their courses, and shall not Meroz stir to help them? And " the river Kishon sweeps them away," (as dung,) " that ancient river, the river Kishon," now swelling by reason of the excess of rain, and drowning many of the Canaanites, as the Egyptians were once drowned in the Red Sea; they sink like lead in the mighty waters. Stars and rivers fight for them, but Meroz will not help them. " Against the mighty,"] Jabin and Sisera, potent enemies. The church of GOD has had always mighty opposers: SATAN the prince of the air, Antichrist and his forces. These and many such like observations he scattered in the words, and might be gathered out of them, but we will unite them all in this one truth, which is directly intended in them.

            Doct. Every Christian should be of a public spirit; he is bound under pain of a bitter curse, (as much as in him lies) to promote the cause of GOD, and to help the church of GOD against its mighty enemies. We will branch it into these two particulars: First, it is a thing full of reason and equity, that every one that professes himself an Israelite, should help Israel; that Christians should be of a public spirit. Secondly, how every onemay help the Lord against the mighty, and stand for the peace of Sion. First, a Christian should be of a public spirit, not seeking only himself and his own ends; but he should seek the glory of GOD, and the good of Sion, of his church and people. 1. It is the very nature of goodness, to diffuse itself abroad in a spreading and liberal manner; for it does not thus lose any thing, but increases its being by communicating itself. 2. You may see some prints and footsteps of this in nature, some obscure representations of this truth. The sun does not engross its light, but scatters its beams abroad, gilds the whole world with them; it shines more for others than itself, it is a public light. Look on a fountain, it does not bind in its streams, seal up itself, and enclose its waters, but spends itself with a continual bubbling forth; it streams forth in a liberal and communicative manner; it is a public spring.. 3. And the weak and glimmering light of nature shows thus much, that a man is not born for him-self alone; he is a sociable creature, and sent into the world for the good of others. It is the voice of an heathen, a man's country, and his friends, and others challenge great part of him. 4. Consider, that every man's private welfare is included in the public. The welfare of Meroz depended upon Israel's safety: what would have become of Meroz, if the rest of their brethren had perished? So that it was great folly in Meroz, not to come out to the help of Israel. When the disease seizes upon a vital part, as the head, or the heart; then every member is in danger, though for the present they may be free from pain. The well-being of every private man depends on the public good. A single drop is soon dried up and consumed; but a drop in the ocean, when it is united to a multitude of other drops, is there more safe; and a drop by itself is weak, and can make no resistance, but a drop in the ocean is terrible. Men have a more safe, and a more honorable being, as joined to the whole, than taken singly by themselves. A single drop can do nothing, but a multitude of drops joined together will make a stream, and carry all before them: a single beam is obscure, but in the sun the centre of rays, meeting in the public point, they are glorious.

            And these arguments may prevail with you as men, living in common society; but then as Christians, I. Consider, that GOD's children have been always of public spirits, seeking the glory of GOD, and the good of Sion, Exod. xxxii. 32. " If not, blot me, I pray thee, out of thy book;" Moses, out of vehement zeal, would part with his own happiness, rather than Israel should perish; if it would make more for the glory of GOD, he would be con-tent to be damned, or at least to have the beams of GOD's favorable presence withdrawn from him.' Rom. 9: 3, " I could wish, that myself were accursed from CHRIST, (or separated) for my brethren, my kinsmen, according to the flesh:" I could be content to have the face of CHRIST hid from me, for my brethren's sake, as GOD's face was once hid from CHRIST upon the cross; " My GOD, my GOD, why have you forsaken me?" A most strong affection and zeal for the public good. Paul knew what the face of CHRIST was; how glorious a sight it was, to see GOD face to face: and he knew what answer GOD had given to Moses too: " Him that sins, him will I blot out of my book:" and yet, out of a most ardent desire of the salvation of the Jews, he will part with the face of CHRIST, so they might be saved; here were public spirits indeed

            What should I tell you of Uriah, that famous soldier, his brave resolution; how we would take no complacency in outward things? And mark his reason, 2 Sam. 11:11, " The ark, and Israel, and Judah abide in tents, and my lord Joab, and the servants of my lord are encamped in open fields;" as if he should say, What shall the ark be in danger, and shall Uriah be secure? Or shall my lord Joab be more forward than I am in Israel's cause? "As you live, and as thy soul liveth, I will not do this thing;" he shows a most generous and public spirit; and this was no small aggravation of David's sin.

            See in Psalm cxxxvii. how the Psalmist and the rest of GOD's people behave themselves. " By the rivers of Babylon we sat down and wept, when we remembered thee, O Sion! We hanged our harps upon the willows in the midst thereof: if I forget thee, Jerusalem, let my right hand forget her cunning." David had a most deli­cate touch upon the harp; he could still Saul's evil spirit with his music; but " if I forget thee, Jerusalem, let my right hand forget her cunning." And when did Jeremiah make his lamentation, that whole book of mourning, but when the glory of Sion was laid in the dust; when Jerusalem, the lady of nations, was made desolate? GOD's people have been always of a public spirit, and have sympathized with the church.

            II. That you may follow so good an example, think whose cause it is. The cause of Israel is the cause of GOD; " To the help of the Lord," &c. Can you have a better cause? The good of the church and the glory of GOD art knit together. So that he that seeks the good of the church, does in the same act seek the glory of GOD. And he that helps not Israel, comes not out to the help of the Lord. Now you are bound to maintain the cause of GOD, and to help the Lord. 1. By many en­gagements. As creatures at his beck, he has a sovereignty and dominion over you. Not to obey the great GOD is to deny his supremacy. You are bound in a way of thank-fulness, to stand for him and his cause, by those sweet mercies, those precious pledges of his love, which he every moment heaps upon you; by those many blessings that come swimming to you in the blood of a Savior. 2. By many promises, vows, protestations. Your first and original vow in baptism, obliges you to maintain the cause of GOD, and of his church, against all the enemies thereof. And you have often repeated this vow, and sealed it again in the Lord's supper, for you know that is a sealing up of the covenant: now what is the covenant but this, " That he shall be your GOD, and you shall be his people?" 3. Certainty to prosper; it is the cause of GOD; a,Christian is on the surest side. There is none but has a mind to prosper, then " pray for the peace of Jerusalem, they shall prosper that love thee." There is none can eclipse the glory of GOD. It is beyond the power of a creature to dim the lustre of his crown; GOD will maintain his own cause, or else he should lose of his glory; his mighty arm will get himself the victory. CHRIST is the captain of his church, and he is the chiefest of ten thousand, (the ensign bearer.) And this is comfort enough for a Christian, the enemies must conquer CHRIST before they can overcome his church. CHRIST, the head of the church, is impregnable. This is the second ground why Christians must stand for the cause of the church, because it is the cause of GOD, to which they are bound. 1. By engagements, many and great. 2. By vows. 3. En­couraged with certainty of success.

            III. A Christian is bound to be of a public spirit by virtue of the communion of saints. Every Christian is a member of CHRIST's mystical body, and so must take care for the good of the whole. He that is united to CHRIST the head, must be knit also to the other members; he that does not sympathize with the church, is not of the body; he that can hear of the breaches of Sion, and the decays of Jerusalem; he that can see the apples of GOD's eye pierced through, and not be affected with it, will you call such an one a member of CHRIST's body? He that is not truly affected with the bleeding condition of perse­cuted Christians, does in effect deny this article of his creed, " The communion of saints."

            IV. " It is against the mighty." Christians had need have public spirits, because they have public enemies; the devil, a public enemy; Antichrist, a public enemy. They are private enough in respect of their malice and subtilty; but public in force and opposition. As there is the paw of the lion for strength, so there is the headof the serpent for wisdom; but yet the head of the serpent is broken, their wisdom infatuated: " He that is in heaven can counterplot them, and laugh them to scorn:" but yet thus much you may learn of the enemies of the church, to study the public good. They seek the ruin of the whole, and why should not you seek the welfare of the whole? If they be so industrious, so forward and active in a bad cause, will you be negligent and remiss in the best cause, in the cause of GOD, in the helping of the Lord? What will not a Jesuit do for the Catholic cause? He will compass sea and land to gain one proselyte. They do public mischiefs, and have a malignant and venemous influence in all places where they come; and why should not Christians do as public service for GOD, as they do for the devil? Come out therefore against the mighty, to the help of the Lord. That which was Meroz's excuse perhaps, because the Canaanites where mighty ones, therefore they durst not come out against them; this, GOD makes the very aggravation of their sin; for if the enemies were mighty, Israel had more need of their help. And Meroz might have considered, that as there are mighty enemies, so there is a mighty GOD too, an Almighty GOD, that can crush proud Sisera, and dash in pieces the strongest enemy. And now you have seen that it is but fit and equal for a Christian to be of a public spirit, to come out to the help of the Lord.

            Secondly, the manner how every Christian may promote the public good. And here by way of premisal: 1. It must be in a lawful and warrantable way. They that come out to help the Lord must help him in his own ways, such ways as his word allows, or else they do not help the Lord, but offend the Lord in breaking his command­ments; Job 13: 7, " Will you speak wickedly for GOD, and talk deceitfully for him?" Does GOD's glory depend upon man's sin? Does he allow any man to sin for the advancing of his glory? Nay, does he not forbid it and detest it? It is a clear and undeniable truth of our Savior; you must not " do evil, that good may come of it." A speech of one of the ancients is; " You must not tell the least lie, if you could save the whole world by it." To the right conducting of an action, besides the inten­tion of an end, there must be also the choice of just means for the accomplishing of it. 2. In a prudent and orderly way. They that come out to the help of the Lord, must keep their ranks: The stars fought in their courses against Sisera." Christians must keep their several stations: if there be confusion, you cannot dis­tinguish a Canaanite from an Israelite, a friend from a foe. Let every Christian that studies the public good, keep his own place; the magistrate his; the ministers theirs; and the people also theirs. And now there are some ways very good and warrantable, by which Christiansmay come out to the help of the Lord, and to the aiding of Israel.

            (1.) By prayer. To be sure this is a lawful means; and it is a prevalent means too, and has great influence upon the public good; Exod. 17: 11. When Moses held up his hand, then Israel prevailed. It is a special benefit that Christians have by the communion of saints, the prayers one of another. There is a stock of prayers the church has, and the weakest Christian has a share in it. You have the benefit of many Christians' prayers, whose face you never sawest, whom you never heardest of; perhaps he lives in America, or some remote corner of the world; but wherever he be, you have the benefit of his prayers, as a member of the mystical body. For there is no prayer put up to GOD for his church, but it includes every particular member of the church in it; so that prayer does wonderfully promote the public good. " Pray for the peace of Jerusalem," pray for it, that is the way to have it. And many that can use no other means, yet may use this: many weak, and aged, and sickly ones, unfit for war, and yet powerful in prayer. And these weapons of our warfare are not carnal, but mighty. You cannot encounter an enemy; but you may thus wrestle with the Almighty. You cannot hatter downa strong hold; but yet you can besiege the throne of grace. You are not fit to be set on a watch-tower, to spy out the approach of an enemy; but yet you may watch unto prayer. And this is a great advantage that Christians have over their enemies. The enemy knows not how to pray; they know how to curse, and swear, and blaspeme the name of GOD; but they know not how to pray. Or if they do pray, and tell their prayers with their beads, that they may know the number of them yet their prayer is turned into sin, " The prayer of the wicked is an abomination." Let them cry aloud to their idols, and see if they will hear them; they cannot look that GOD should hear them: for, " If I regard iniquity in my heart, the Lord will not hear my prayer." O then let Christians know their own happiness, and make use of this spiritual weapon, that opposes the enemy more than all other weapons whatsoever.

And this is the chief use you are to make of all the news you hear, to know how to order your prayers ac­cordingly. No question more ordinary in men's mouths, than what news? And I find no fault with the question, it is good and fitting. But news is not to be inquired after only for the satisfying of men's curiosity; as the Athenians spent all their time in inquiring for news. But this is the main end of it, to know how to send up your prayers for the good of the church; and your praises for such mercies as GOD bestows upon it. All news heard by a person of a public spirit, will stir up prayer or thanksgiving. This is the use you are to make of news; if sad news of the church's misery and desolation, then send up more fervent prayer, that GOD would repair the breaches of it, and settle it in a flourishing condition; if welcome news, then praise GOD for his goodness, and desire him to perfect the great work he has begun. This is one special means to promote the public good, the prayers of the righteous. And GOD always, when he in-tends any great mercy, pours upon his people a spirit of prayer; he stirs up their hearts in this way; he opens their mouth wide before he fills it.

            (2.) Self-reformation, This has great influence upon the public good. And how can you expect a public and glorious reformation, unless first you reform in pri­vate? Look upon the grievances of your own soul; hearken unto those many petitions that are put up for you by the ministers; who beseech you to be reconciled unto GOD. Every sin adds to wrath; it provokes GOD, pulls down his judgments, and ripens a nation for destruction, and has a malignant and venemous influence upon the whole. So then the turning from sin, and reforming our ways, is the means to divert judgments, and to bring down mercies. If there were more private reformations in men's spirits; there is no doubt but GOD would bless the public reformation. Sin puts more rubs in the way than any enemy or opposer whatsoever. This is the great mountain that hinders the going up of the temple; if this one were but taken away, all others would quickly become a plain. They are very injurious to the public good, that go on in a course of sinning, against so gracious a GOD, that does such great things for us. a One sinner destroys much good," as the wise man speaks.

            (3.) United spirits, and a sweet harmony of affections, graciously consorting together, would help forward the cause of Israel. Jars and dissentions amongst Christians sound very harshly: for the divisions of Reuben, there were great thoughts of heart. What is there can give greater advantage to an enemy, than to see Israelites fall out amongst themselves? You may learn more wisdom of them that are wiser in their generation than the chil­dren of light; what a close union and confederacy have they among themselves? Gebal, and Ammon, and Ama­lek, the Philistines, with them that dwell at Tyre. These scales of Leviathan, (as that in Job is usually allegorized,) are shut together as with a close seal. And if they should he at variance and discord among themselves, yet theyhave. a sure way of reconciliation, by a joint opposition of the GODly. Ephraim against Manasseh, and Manasseh against Ephraim, both against Judah. Herod and Pilate made friends in crucifying CHRIST. If wicked men can agree in opposing goodness, why should not Christians in helping forward goodness? All ye that come out to the help of the Lord, to the help of the Lord against the mighty, come with united hearts, and agreeing spirits. Why should there be strife between you, seeing you are brethren? And then consider; what will not united forces do, when you shall join to the work of the Lord with one consent, with one shoulder? What is it that this union will not bring to pass? It will strike terror into the church's enemies, and strengthen the hearts of friends. It will mightily promote the public good, and tend to the glory of Jerusalem. If men would but lay out themselves, and their several gifts and abilities in one general aim for the advantage of their Master, and good of their fellow-servants, what glorious times should we       then see?         

            (4.) I might add that, with outward aid too, you are bound to promote the public good, with liberal contri­bution to relieve the necessity of the Christians, as the church of Macedonia gave above her abilities.  And now for a word of application.

            1. It is for the just reproof of most men, that mind not at all the pub-lick good: how do they think to avoid the curse of Meroz, seeing they " come not out to the help of the Lord?" There is a principle of corrupt self-love in men, that makes them of narrow and contracted spirits. All their aims are for themselves; they do not mind the good of the church. If they hear but of a worldly loss, some ship cast away, and their estate be weakened, this will pierce their spirits; it will darken their joy. But they can hear of the ruins of the church, the breaches of Sion, and not be moved with it. Men are more atiected with their own private good than with the public. If they themselves be in the least danger, or some of their near friends, then you shall have mourning, and sighing, and lamentation: but if the church he bleeding, and its members be accounted as sheep for the slaughter, they can be merry enough for all this. O how many are there, that this bitter curse of Meroz will fall heavy upon! And upon your days of humiliation, be sure to humble your-selves for this; your want of a public spirit, your not praying for the peace of Jerusalem. How do you know but that if you had sent up more prayers to heaven, GOD might have freed the distressed Christians by this time? As they are guilty of the Christians' blood in an high degree, that shed it in a most inhuman manner; so I know not how they can excuse themselves from some guilt of it, that do not help themselves by prayers and endeavors as much as in them lies.

            2. It is against all such as are in a kind of indifferency And neutrality; they neither are for one nor other. What is this but the very same case with that of Meroz? Meroz did not fight against Israel, it did not fight for the Canaanites; no, but it did not come out to the help of Israel, and therefore it has this bitter curse. Vain men! that think to content themselves with this, that they do not hurt But every man that does not good, does hurt; he must do either one or other; the soul is not idle, it is either doing good or evil. And suppose a man did no hurt, yet this is not enough, unless he does good too; for there are sins of omission as well as of commission. Not doing of public good is a public hurt.

            3. If there be such a bitter curse upon Meroz for their negligence and remissness in duty, for not coming out against the mighty; what severe judgments shall be poured out upon all them that come out against the Lord, that are against the public good, that wish ill to Sion, that would fain see her in the dust, that hate and perse­cute Christians, that oppose the power of religion, and the life of the gospel, that are in the very gall of bitter­ness? All the curses that are written, and not written, shall flame against them; and the vials of GOD's fiercestwrath shall be emptied upon them. Meroz's curse is bitter; but in respect of th