SERMONS

 

ON

 

SEVERAL OCCASIONS.

 

SERMON 1:

 

JAMES 3: 17.

 

The wisdom that is front above, is pure.

 

 “GOD doth know that in the day that ye shall eat thereof, your eyes shall be opened, and ye shall be as gods, knowing good and evi," was the first hissing of that old serpent, by which he poisoned mankind in the root. Man, not contented with the impression of GOD’s image in which he was created, lost it by catching at a shadow; climbing higher than his station, he fell far below it; seeking to be more than man, to become as God, he made himself less than man; he lodged not a night in honor, but became as the beasts that perish. Ever since, nature's best wisdom is full of impurity, turbulency, and distemper; nor can any thing rectify it, but a wisdom from above, that both cleanseth and composeth the soul: " It is first pure, and then peaceable."

 

 This Epistle, as some that follow, is called, General; both by reason of the dispersion of the parties to whom it is addressed, and the universality of the subject of which it treats: containing a great number (if not all) of the necessary directions and comforts of a Christian's life, both from the active and passive part of it. It is evident that the Apostle's main design is, to arm the dispersed Jews against all kinds of temptations, both those of affliction, (in the first chapter, at the second Verse,) and sinful temptations. (ver. 13.) And having discoursed of two special means of strengthening them against both, speaking to GOD in prayer, and hearing God speak in his word; in the two last verses of that chapter, he recommends, as chief duties of religion, and sure evidences of integrity in religion, first, meekness and moderation, chiefly in their speeches; and then charity, and purity in their actions; insisting largely upon the latter in the second chapter, and upon the former, the ruling of the tongue, in this third chapter; and here, towards the end of it, he shows the true spring of miscarriage in speech and action, and of right ordering and regulating of both; evil conversation, strifes, and envyings, are the fruits of a base wisdom, that is a earthly, sensual, and devilish: (verse 15:) But purity, meekness, and mercy, are the proper effects, and certain signs, of heavenly wisdom.

 

 " The wisdom that is from above is first pure: “ Its gentleness can agree with any thing except impurity; then it is "peaceable; " it offends nobody, except purity offend them: It is not raging and boisterous. It is not only pure, "being void of that mire and dirt, which the wicked are said to cast out like the sea;" (Isa. lvii. 2O;) but peaceable likewise; not swelling and restless, like the sea, as is there said of the wicked. Nor is it only peaceable negatively, not offending; but, as the word bears, *; disposed to make and seek peace. And as it readily offends none, so it is not easily offended; it is gentle and moderate, *; and, if offended, *, easily entreated to forgive. And as it easily passeth by men's offences, so it doth not pass by, but looks on their distresses and wants; as full of compassion, as it is free from unruly and distempered passions. Nor rests it in an affecting sympathy, its mercy is helpful, " full of mercy and good fruits." It both forgives and pities, and gives without partiality, and without hypocrisy: *. The word may as well bear another sense, no less suiting both with this wisdom, and these its other qualities: That is, not taking upon 'it a censorious discerning and judging of others: they that have most of this wisdom, are least rigid to those that have less of it. I know no better evidence of strength in grace, then to bear much with those that are weak in it. And lastly, as it spares the infirmities of others, so it makes not false and vain shows of its own excellencies. It is without hypocrisy. This denies two things, both dissimulation and ostentation: the art of dissembling is no part of this wisdom; and for the other, ostentation, surely the air of applause is too light a purchase for solid wisdom. The works of this wisdom may be seen, yea, they should be seen, and may possibly be now and then commended; but they should not be done for that low end, either to be seen or to be commended; surely no. The wisdom being of so noble extraction, having descended from heaven, will be little careful for. the estimation of those that are of the earth, and are but too often of the earth, earthly.

 

 The subject, " Wisdom from above," requires our first consideration; next, the excellent quality that is attributed to it.

 

 "Wisdom from above." There are two things in that There is the general term of wisdom, common to diverse sorts of wisdom, though most eminently and truly belonging to this. Then there is the original of this wisdom; serving, as its difference, to distinguish it from all the rest: " wisdom from above." Wisdom, in the general, is a very plausible word among men. Who is there that would not willingly pass for wise Yea, often those that are least of all such, are most desirous to be accounted such; and where this fails them, they usually make up that want in their own conceit, and strong opinion. Nor do men only thus love the reputation of wisdom, but they naturally desire to be wise, as they do to be happy; yet, through corrupt nature's blindness, they naturally mistake and fall short both of the one and the other. And being once wrong, the more progress they make, they are further out of the -way: and pretending to wisdom in a false way, they still befool themselves, as the Apostle speaks, " Professing themselves to be wise, they became fools." (Rom. 1: 22.)

 

 Our Apostle, (ver. 15,) speaking of that wicked wisdom, that is fruitful of wrongs, strifes, and debates, and that is only abusively to be called wisdom, shows what kind of wisdom it is, by three notable- characters, earthly, natural, and devilish; which, though they be here jointly attributed to one and the same subject, yet we may make use of them to signify some differences of false wisdom. There is an infernal or devilish wisdom, proper for contriving cruelties, and oppressions, or subtle shifts, and deceits, that make Atheism a main basis and pillar of state policy: Such are those that "devise mischief upon their beds." (Mi(ah 2:) This is serpentine wisdom, not joined with, but most opposite to, the dove-like simplicity. There is an earthly wisdom that draws not so deep an impiety as that other, yet is sufficient to keep a man out of all acquaintance with GOD; drawing his eye perpetually downwards, employing him in the pursuit of such things as cannot fill the soul, except it be with anguish and vexation. That dexterity of gathering riches, where it is not attended with the Christian art of right using them, abases men's souls, and indisposes them wholly for this " wisdom" that is from above." There is a natural wisdom far more plausible than the other two, more harmless than that hellish wisdom, and more refined than that earthly wisdom, yet, no more able to make man holy and happy than they: 1lratural, it is the word the Apostle ST. PAUL uses, (1 Cor. 2:) *, naming the natural man, by his better part, his soul; intimating that the soul, even in the highest faculty of it, the understanding, and that in the highest pitch of excellency to which nature can raise it, is blind in spiritual objects; things that are above it, cannot be known but by a "wisdom from above." Nature neither affords this wisdom, nor can of itself acquire it. This is to advertise us, that we mistake not morality and common knowledge, even of divine things, for " the wisdom that is from above." This may raise a man high above the vulgar, as the tops of the highest mountains leave the valleys below there; yet is it still as far short of true supernatural wisdom, as the highest earth is of the highest sphere. There is one main point of the method of this wisdom, that is of most hard digestion to a natural man, and the more naturally wise he be, the worse he likes it: u If any man would be wise, let him become a fool that he may become wise." (1 Cor. 3: 18.) There is nothing gives nature a greater prejudice against religion, than this initial point of self denial: when men of eminent learning, or the strong politicians, hear, I that if they will come to CHRIST, they must renounce their own wisdom to be fit for his,' many of them go away as sorrowful as the young man, when he heard of selling all his goods and giving them to the poor.

 

 JESUS CHRIST is that eternal and substantial wisdom that came from above, to deliver men from perishing in their affected folly St. PAUL calls him, " the Wisdom of GOD." That shows his excellency in himself; and he tells us, that " He is made of GOD our wisdom." That shows his usefulness to us. And by him alone is this infused " wisdom from above " conveyed to us: " In him are hid the treasures of wisdom and knowledge; " " and from his fullness," if at all, " wee all receive grace for grace; " (Col. 2: 3;) and of all graces, first some measures of this wisdom, without which no man can know himself, much less can he know GOD. Now this supernatural wisdom has in it both speculation and' prudence. It is contemplative and practical,. These two must not be separated,111, wisdom, dwell with prudence." (Prov. viii. 12.) This 'wisdom, in its contemplative part, reads CHRIST much, and discovers 'in him a new world of hidden excellencies unknown to this old world. But they are hid, and no eye sees them, but, that which is enlightened with this wisdom: But when the renewed understanding of a Christian is once initiated into this study, it both grows daily more and more apprehensive, and CHRIST becomes more communicative of himself, and makes the soul acquainted with the amiable countenance of his Father in him reconciled. " No man has seen GOD at any time; the only begotten Sox, which is in the bosom of the FATHER, he has declared him. (John 1: IS.) What wonder if the unlettered and despised Christian know more of the mysteries of heaven than the naturalist, though both wise and learned p CHRIST admits the believer into his bosom, and he is in the bosom of the FATHER. But withal know, that all this knowledge, though speculatively high, yet descends to practice; as it learns what GOD is, so it thence teacheth man what he should be. This wisdom flows from heaven, and a heavenly conversation flows from it, as we find it here charactered by these practical graces of purity, peace, meekness.

 

 This wisdom represents to us the purity of God's nature. It gives the soul an eye to see the comeliness and beauty of purity; as the philosopher said of virtue, to the end it might be loved, he would wish no more but that it could be seen. And as it thus morally persuades, so, by an insensible virtue, it assimilates the soul to CHRIST. It also produces all the motives to holiness and obedience; it begets these precious qualities in the soul. It giveth a Christian a view of the matchless virtues that are in CHRIST, and stirs him up to a diligent, though imperfect, imitation of them. It sets before us CHRIST'S spotless purity, " in whose mouth there was no guile," and so invites us to purity; it represents the perpetual calmness of his spirit, that no tempest could reach to disturb it; in his mouth there was no contentious noise, his voice was not heard in the streets; and this recommends peaceableness and gentleness, and so in the rest here mentioned.

 

 Hence I conceive it is evident, that gross ignorance cannot consist with the truth of religion, much less can it be a help and advantage to it. I shall never deny that a false superstitious religion stands in need of it: ' Not too much Scripture wisdom for the people: ' the pomp of that vain religion, like court-masks, shows best by candle-light; fond nature likes it well; the day of spiritual wisdom would discover its imposture too clearly. But to let their foul devotion pass, (for such it must needs be, that is born of so black a mother as ignorance,) let this wisdom at least be justified of these that pretend to be her children. 

 

 Laudable is the prudence that tries much the Church's storehouses, the seminaries of learning. But withal, it is not to be forgotten, that as a due furniture of learning is very requisite for this employment, so it is not sufficient. When one is duly enriched that way, there is yet one thing wanting, that grows not in schools: except this infused wisdom from above season and sanctify all other endowments, they remain common and unholy, and therefore unfit for the sanctuary. Among other weak pretences to CHRIST's favor in the last day, this is one,-" We have preached in thy name;" yet says CHRIST, "I never knew you;" surely then they knew not him; and yet they preached him. Cold and lifeless (though never so fine and well contrived) must those discourses be, that are of an unknown CHRIST. Pastors are called angels; and therefore, though they use the secondary helps of knowledge, they are mainly to bring their message from above, from the fountain, the head of this pure wisdom.

 

 " Pure: " If it come from above, it must needs be pure, being the portrait of GOD’s renewed image in the soul. By this wisdom, the understanding is both refined and strengthened to entertain right conceptions of God, in his nature and works. And this is primarily necessary, that the mind be not infected with false opinions in religion; if the spring-head be polluted, the streams cannot be pure; it is more important than men usually think, for a good life. But that which I suppose is here chiefly intended is, that it is effectively and practically pure; " It purifies the heart," (Acts 15: 9,) this is said of faith, which in some sense and acceptation differs not much from this wisdom,) and consequently the words and actions that flow from the heart.

 

 This Purity some render, Chastity. " The wisdom from above is chaste, *. The word is indeed often so taken, and includes that here; but it is too narrow a sense. It is here a universal detestation of all impurity, both of flesh and spirit. Pride, self-love, profaneness of spirit, and irreligion, though they do not so properly pollute the body as carnal uncleanness; yet they do no less defile the soul, and make it abominable in the sight of GOD. Those apostate angels, called unclean spirits, are incapable of bodily defilement; though they tempt man to it, their own inherent pollutions must need be spiritual, for they are spirits. Idolatry, in Scripture, goes often under the name of fornication, and adultery and indeed these sins may mutually borrow and lend their names, the one to the other; idolatry may well be called spiritual unchastity and unchaste love, carnal idolatry. Earthly-mindedness, likewise, is an impurity of the soul: in the Apostle's phrase, covetousness is idolatry, and so a spiritual pollution; yea, it may well share with idolatry in its borrowed name, and be called adultery too, for it misbestows the soul's prime affection upon the creature; which, by right, is GOD’s peculiar.

 

 This purity, that true wisdom works, is contrary to all pollution. We know then, in some measure, what it is. It rests to inquire where it is; and there is the difficulty: it is far easier to design in itself, than to find it among men " Who can say, I have made my heart clean " (Prom. 20: 9.) Look upon the greatest part of mankind, and you may know at first sight, that purity is not to be looked for among them; they suffer it not to come near them, much less to dwell with them and within them; they hate the very semblance of it in others, and themselves delight in intemperance and all manner of licentiousness, like foolish children striving who shall go furthest into the mire; these cannot say they have made clean their hearts, for all their words and actions will belie them. If you come to the mere moralist, ' the world's honest man,' and ask him, it may be he will tell you he has cleansed his heart; but believe him not. It will appear he is not cleansed, because he says he has done it himself, for (you know) there must be some other besides man at this work. Again, he rising no higher than nature, has none of this heavenly wisdom in him, and therefore is without this purity too. But if you chance to take notice of some well skilled hypocrite, every thing you meet with makes you almost confident, that there is purity; yet if he be strictly put to it, he may make some good account of the pains he has taken to refine his tongue and his public actions, but he dare not say he has made clean his heart; it troubles his peace to be asked the question. He never intended to banish sin, but to retire it to the innermost and best room, that so it might dwell unseen with him; and where then should it lodge, but in his heart Yet possibly because what is outward is so fair, and man cannot look deeper to contradict him, he may embolden himself, to say he is inwardly suitable to his appearance. But there is a day at hand that shall, to his endless shame, at once discover both his secret impurity and his impudence in denying it.

 

 After these, there follow a few despised and melancholy persons, (at least as to outward appearance,) who are complaining of abundant sinfulness. And sure, purity cannot be expected in these who are so far from it, by their own confession: Yet the truth is, that such purity, as is here below, will either be found to lodge among these, or no where. Be not deceived; think not that they who loathe, and (as they can) fly from the unholiness of the world, are therefore taken with the conceit of their own holiness. But as their perfect purity of justification is by CHRIST's imputed righteousness, so likewise they know, and acknowledge, that their inherent holiness is from above too, from the same fountain, JESUS CHRIST.

 

 The purified Christians are they that are most sensible of their impurity. Therefore I called not this a universal freedom from pollution, but a universal detestation of it. They that are thus pure, cannot be in love with any sin at all; nor do they willingly dispense with the smallest sins, which a natural man either sees not to be sin; (though his dim moonlight -discovers grosser evils;) or if he do see them, yet he judges it too much niceness to choose a great inconvenience rather than a little sin. Again, they differ in another particular: A natural man maybe so far in love with virtue, after his manner, as to dislike his own faults, and resolve to amend them; but yet he would think it a great weakness to sit down and mourn for sin, and " to afflict his soul," as the Scripture speaks. The Christian's repentance goes not so lightly; there is a great deal more work in it. (2 Cor. 7: 11.) There is not only indignation against impurity, but it proceeds to revenge. The saints we read of in Scripture were ashamed of their impurity, but never of their tears for it. Let the world enjoy their own thoughts and account it folly, yet sure the Christian, that delights in purity, if he cannot yet be free from sin, when he retires himself at night, is then best contented when his eyes serve him most plentifully to weep out the stains of the by-past day; yet he knows withal, that it is only his Redeemer's blood that takes away the guilt of them. This is the condition of those that are truly, though not yet fully, cleansed from the pollutions of the world by the Spirit of wisdom and purity. What mean they, then, that would argue themselves out of this number, because they find yet much dross left, and that they are not so refined as they would wish to be On the contrary, _this hatred of pollution testifies strongly, that the contrary of it (purity) is there; and though its beginnings be small, doubt not it shall, in the end, be victorious; the smoking of this flax shows, indeed, that there is gross matter there, but it witnesses, likewise, that there is fire in it too. You find not, indeed, absolute holiness in your persons, nor in your best performances; yet if you breathe and follow after it, if the pulse of the heart beats thus, if the main current of your affection be towards purity, if sin be in you as

 

your disease and greatest grief, and not as your delight, then take courage, you are in the way. And notwithstanding that impure spirit, SATAN, and the impurity of your own spirits, vex you daily, yet, in despite of them

 

all, you shall arrive safe at the harbor where you would be.

 

 "Wisdom from above is pure: " Be ashamed then of your extreme folly, you that take pleasure in any kind of uncleanness, especially seeing GOD has reformed and

 

purged his house amongst us. You that are, or should be, his living temples, remain not unreformed: if you do, church-reformation will be so far from profiting you, that,

 

as a clearer light, it will but serve to make your impurity both more visible and more inexcusable. If you mean that the HOLY GHOST should dwell with you, entertain him, avoiding both spiritual and fleshly pollutions. The word here used doth more particularly signify chastity; and certainly wherever this "wisdom from above " is, this comely grace is one of her attendants. Whatever any have been in times past, let all be persuaded henceforth to mortify all lustful and carnal. affections. Know that there is more true and lasting pleasure in the contempt of unlawful pleasures, than in the enjoyment of them. Grieve not, then, the good SPIRIT of GOD, with actions, or speeches, yea, or with thoughts, that are impure. The unholy soul, like the mystical Babylon, (Rev. 18:) makes itself " a cage of unclean birds, and a habitation of filthy spirits;" and if it continues to be such, it must, when it dislodges, take up its habitation with cursed spirits for ever, in utter darkness. But as for those that are sincerely and affectionately pure, that is, " pure in heart," our SAVIOR has pronounced their happiness begun; " blessed are they that are pure in heart; " (and assured them of full happiness;) " for they shall see GOD." This wisdom is sent from heaven on purpose to guide the elect thither by the way of purity. And mark how well their. reward is suited to their labor: their frequent contemplating and beholding of GOD’s purity as they could, while they were on their journey, and their laboring to be like him, shall bring them to sit down in glory, and to be for ever the pure beholders of that purest object; "they shall see GOD." What this is we cannot tell you, nor can you conceive it. But walk heavenwards in purity, and long to be there, where you shall know what it means; " for you shall see him as he is." Now to that blessed Trinity, be praise for ever!

 

SERMON 2:

 

PSALM lXXVi. 1O.

 

Surely the wrath of man shall praise thee: the remainder of wrath shall thou restrain.

 

 "WHAT man is this," said the passengers in the ship, "that even the winds and the sea obey him" CHRIST suddenly turns a great tempest into a greater calm. Surely those are no ordinary words of command, that swelling waves and boisterous winds, in the midst of their rage, are forced to hear, and taught to understand and obey them. Therefore, the holding the seas in the hollow of his hand, the bridling the wind, and riding upon the wings of it, we find peculiarly attributed to the Almighty. But no less, if not more wonderful, is another of his prerogatives; to wit, his sovereignty over all mankind, the divers and strange motions of the heart of man: admirable is it to govern those, both in respect of their multitude and irregularity. Consider we what millions of men dwell at once upon the face of earth; and again, what troops of imaginations pass through the ' fancy of any one man, within the compass of one day! It is much to keep an eye upon them, and to behold them all once; but far more to command and control them all. Yet if they were all loyal and willingly obedient, tractable and easily curbed, it were more easy for us to conceive how they might be governed; but to bound and overrule the unruly hearts of men, the most of them continually either plotting or acting rebellion against their LORD, to make them all concur at last in one end, cannot be done but by a power and a wisdom that are infinite. God alone is the absolute monarch of men's

 

hearts, and the ruler of all their motions; he works his own glory out of their attempts, while they strive most to dishonor him. " Surely the wrath of man shall praise thee the remainder of wrath shalt thou restrain."

 

 The Psalm is made up of these two different sorts of thoughts; the one arising out of particular experience, and the other out of a general doctrine. These drawn from experience are set down in the verses preceding our text; and in it, with those that follow, is the doctrine, with a duty annexed to it, which two are faith's main supporters. Past particulars verify the doctrine, and the generality of the doctrine serves to explain the particular experiences to all wise observers. There is not a treasure of the merits of saints in the Church, (as some dream,) but there is a treasure of the precious experiences of the saints, which every believer has right to make use of; and these we should be versed in, that we may have them at hand in time of need, and know how to use them, both to draw comfort from them to ourselves, and arguments to use with God..

 

 The words contain clearly two propositions, both of them concerning the wrath of man. The former has the event of it: " Surely the wrath of man shall praise thee." The latter, the limitation of it: " The remainder of wrath thou wilt restrain."

 

 That the virtues and graces of men praise the LORD, all men easily understand; for they flow from him, his image and superscription is upon them, and therefore no wonder if he has from them a tribute of glory. Who knows not that faith praises him "ABRAHAM believed, and gave glory to GOD." Good works, the fruits of faith, praise him too: " Herein is your heavenly FATHER glorified, (says our SAVIOR,) that you bring forth much fruit." But that the inordinate wrath of man should praise him, may seem somewhat strange. Were it GOD’s own wrath, (as wrath is attributed to him in Scripture,) that might praise him, for it is always most just; but that wicked and disordered wrath, (which is undoubtedly here meant,) that the wrath of men, that is both uncomely and dishonorable for themselves, (though they think otherwise,) that even such a wrath should honor God, and praise him, argues well that he has good right to praises, when every thing, even things that seem contrary to his nature, as well as his law, pay them to him; and that he has great power and wisdom, who obtains what is due to him, even from those persons and things who are most unfit to pay it. This is the excellent skill of his wisdom, to draw that which shall go into the making up of the precious composition of his praise out of this poison; for so the word here used-for wrathful heat doth sometimes signify; and this wrath often proves so, a deadly poison both to those it is incensed against, and to the very breast wherein it is kindled.

 

 But for the clearer understanding of this, it will be requisite to consider more distinctly, l. What this wrath of man is. 2. How it can praise GOD. And lastly, The infallibility of this event: " Surely the wrath of man shall praise thee."

 

 In the 148th Psalm, where DAVID summons the creatures to meet in that song of praise, to keep that full concert, he calls not only the havens, and the inhabitants of it, angels and lights; but these of the lower world to bear their part in it: and not only men, beasts, cattle, creeping things, and the flying of fowl, but the creatures that do most resemble this wrath,-fire, stormy tempests, and dragons. The tenor of the Psalm doth show, that by " the wrath of man," is to be understood the undue rage of evil and ungodly men against those whom GOD owns for his people. The word here used signifies a hot or inflaming wrath; and indeed such is the feverish distempered anger of the Church's enemies. And as too much heat is an enemy to solid reason, this hot wrath of theirs makes them incapable of wise deliberation in themselves, and inflexible to the good advice of others. It is true, " they take counsel how to execute their wrath," as we shall hear anon; but they take no counsel that may cool it. Anger is called by some, a boiling of blood about the heart: but this arises from the apprehension of something offensive, kindling a desire of revenge. Now it is a wonder what the powers of the world find in. CHRIST, and his harmless flock, that can incense them St. JAMES saps of the tongue, " that it is set on fire of hell." The same is the original of this wrath. "Why cloth the heathen rage" says the Psalmist; that is, only, to what purpose Intimating that it is a fruitless rage, and void of success, in regard of GOD’s power. But why That is, upon what occasion; considering CHRIST and his Church's innocency The cause is only within themselves; to wit, that unhappy antipathy of the serpent's seed against the seed of the woman. Thus this wrath of man is the causeless malicious enmity of the wicked against the Church of GOD; and under the name of this passion, I take to be here comprised likewise all the attendants of it, all their crafty compliments and devices for the acting their wrath. As there is mention of the nations' rage against CHRIST, in the second Psalm, so likewise of the consultations of those that are of quality fit for it: " The rulers take counsel together." Further, this wrath is not barely their inward fire, but it flames into cruel and outrageous practices, including likewise all the instruments they make use of. And of all these it is true, that God shall gain glory by them. " Surely the wrath of man shall praise thee."

 

 " But the wrath of man," says the Apostle, " worketh not the righteousness of GOD; " how then can it accomplish his praises And this is the second thing propounded.

 

"Are grapes gathered of thorns, or figs of thistles " Surely no. Therefore I called this praise not the fruit or proper effect of man's, wrath, but the event or consequent of it, by the efficacy of Divine Providence. " The wrath of man shall praise thee."

 

 The use which then wilt make of it shall tend to thy praise. Thou wilt produce such effects from it, both in the Church and upon thine enemies, when thou sufferest thy wrath to break forth, as shall furnish more matter of thy praises than if thou hadst altogether restrained it. To instance this in some few particulars:

 

 It is the fury of the Church's enemies that has made known to the world the invincible courage and patience of the saints. Those ages that have been most monstrous in persecution, have most of all graced Christianity. Had there been no persecuting Emperors, who should have heard of those primitive martyrs, that triumphed over the cruelty of their torments Were there no persecution, nor peril, nor sword against believers, we should not have heard the Apostle say immediately after the mention of those, " In all these we are more than conquerors; " they could not have been so much as conquerors had there been no conflict.

 

 Again, as the wrath of man praises God in the invincible patience of the saints, so likewise in the unmoveable stability of the Church. Is it not wonderful how so small and weak a company as the Church has often been reduced to, yea, has always been, in respect of the world, could escape the mouths of so many lions, so many enraged enemies, that were ready to devour it And that we may see that this tends solaly to the praise of her great Protector, look at the Church's song, penned by the Royal Prophet "If the LORD had not been on our side when wicked men rose up against us, they had swallowed us up quick." (Psalm cxxiv.) The great monarchies and kingdoms of the world, that have risen with so much splendor, have had their periods, and been buried in the dust. That golden-headed and silver-bodied image degenerated into worse metal as it went lower, and the brittle feet were the cause of the fall and breaking of all the rest; but the kingdom of JESUS CHRIST, though despicable in the eyes of the world, and exposed to the wrath of the world in all ages, stands firm, and cannot be removed. There is a common emblem of the winds blowing from all quarters; and upon the globe of the earth, being in the middle of them, is written, Immobilis, Unmoveable. This fitly resembles the Church.

 

 Why It seems to be the sport of all the winds, but is indeed so established, that all of them, yea, "the very gates of hell, cannot prevail against it." Now the more the Church's enemies labor to undo her, the more cloth their weakness, and the power of her LORD appear; so that thus " the wrath of man doth praise him."

 

 When was the Church free from the world's wrath (To say nothing of the Church of the Jews.) Did not those wicked Emperors of Rome think to have made the Christian Church short-lived; to have drowned her, newly born, in floods of her own blood And in latter ages, who knows not the cruelties that have been practiced by the Turk in the East, and the proud Prelate of Rome in the West P by which she has sometimes been brought to so low a point, that if you can follow her in history, it is by the track of her blood; and if you would see her, it is by the light of those fires in which her martyrs have been burned. Yet has she still come through, and survived all that wrath, and still shall, until she be made perfectly triumphant.

 

 Farther: Man's wrath tends to GOD’s praise in this, that God, giving way to it, does so manage it by his sublime Providence, that it often directly crosses their own ends, and conduces manifestly to his. PHARAOH thought his dealing more cruelly with the Jews was wisdom "Let us work wisely," says he. But whereas their ordinary servility was become familiar to them, that same accession of new tyranny disposed the Israelites for a desire of departure, and their departure made way for PHARAOH'S destruction. Surely, then, the wrath of man commends the wisdom of God, when he made him, by that, contrive and afford the means of his own downfall. " The steps of his strength shall be straitened, and his own counsel shall cast him down," says BILDAD. (Job 18: 7.) And that is a sad fall; as that eagle that was shot with an arrow trimmed with her own feathers.

 

 But to close this point. It is out of all question, that the deserved punishment of man's unjust wrath dotli always glorify the justice of God; and the more he gives way to their wrath, the more notable shall be both their punishment and the justice of it. And though GOD seems neglective of his people and of his praise, while man's wrath prevails, yet the truth is, he never comes too late to vindicate his care of both; and when he defers longest, the enemy pays dear interest for the time of forbearance. He permits the course of man's wrath for his own glory: and when the period which he has fixed is come, he stops man's wrath, and gives course to the justice of his own. Nor is there any possibility of escaping; he will right himself, and be known by executing judgment. " Surely the wrath of man shall praise thee." And that is the third thing propounded: the infallibility of the event.

 

 The Author of nature governs all his creatures, each in a suitable way to the nature he has given them. He maintains in some things a natural necessity of working; contingency in others; and in others, liberty. But all of them are subject to this necessity of effecting his purposes; and this necessity is no way repugnant to the due liberty of man's will. Some maintain the truth, some plot, others act against it, some please themselves in a wise neutrality, and will appear so indifferent, that it would seem they might be accepted of all sides for judges of controversies; and all these find no less liberty to wind and turn themselves whither they please, than if there were no higher hand. Shall not only the zeal of the godly, but even the wrath of the enemy, and the cold discretion of the neutral, all tend to His praise whose supreme will has a secret, but a sure sway in all their actions Whilst some passengers sit, some walk one way, some another; some have their faces towards their journey's end, some their backs turned upon it; this wise Pilot does most skilfully guide the ship, to arrive with them all at his own glory. Happy they that propound and intend his glory, as be himself does; for in them "shall the riches of his mercy be glorified." They that oppose him lose this happiness, but he is sure not to lose his glory for all that; to wit, the glory of his justice. His right hand shall find out all his enemies.

 

Surely the wrath of man shall praise thee."

 

 The consideration of this truth, thus in some measure unfolded, may serve to justify the truly wise dispensation of God against our imaginary wisdom. Were the matter referred to our modeling, we would assign the Church constant peace and prosperity for her portion, and not consent that the least air of trouble should come near her. We would have no enemies to molest her nor stir against her, or if they did stir, we would have them presently repressed; and these, in our judgment, would be the fairest and most glorious tokens of his love and power, whose spouse she is. But this carnal wisdom is enmity against GOD, and against the glory of GOD, which rises so often out of the wrath of his enemies. Had God caused PHARAOH to yield at the very first to the release of his people, where had been the fame of those miraculous judgments on Egypt, and mercies on the Israelites, the one illustrating the other Where had been that name and honor that God says he would gain to himself; and that he did gain out of PHARAOH'S final destruction, making that stony-hearted King and his troops " sink like a stone in the waters," as MOSES sings Observe his proud boastings' immediately foregoing his ruin: "I will pursue," says he, "I will overtake, I will divide the spoil; my lust shall be satisfied on them; I will draw my sword, and my hand shall destroy them." Soon after, the sea quenches all this heat. Commonly big threatenings are unhappy presages of ill success. GOD, as he abhors these boastings, so he delights in abasing the lofty heart whence they flow; and it is his prerogative to gain praise to himself out of their wrath. "Hast thou an arm like God" says the LORD to JOB; "Then look upon the proud, and bring them low." (Job xl. 9, 11.) When SENNACHERIB came up against Jerusalem, his blasphemies and boastings were no less vast and monstrous than the number of his men and chariots. Good HEZEKIAH turned over the matter to God, spreading the letter of blasphemies before him GOD undertook the war, and assured HEZEKIAH, that the Assyrian should not so much as shoot an arrow against the city, "but return the same way he came." (2 Kings xix. 33.) And the deliverance there promised and effected, is conceived to have been the occasion of penning this very Psalm. Surely when an angel did in one night slay 185,OOO in their camp, that wrath, and those threats, tended exceedingly to the praise of the GOD of Israel. The hook that he put in SENNACHERIB'S nostrils, (as the history speaks,) to pull him back again, was more remarkable than the fetters would have been if he had tied him at home, or hindered his march with his army.

 

 Who is he, then, that will be impatient because of GOD’s patience; and judge him slack in judgment, while the rage of the wicked prevails Know, that he is more careful of his own glory than we can be; and the greater height man's wrath arises to, the more honor shall arise to him out of it. Did not his omnipotency shine brighter in the flames of that furnace into which the children were cast, than if the King's wrath had been at first cooled Certainly, the more both it and the furnace had their heat augmented, the more was GOD glorified. "Who is that GOD," said he, blasphemously and proudly, "that can deliver you out of my hands" A question highly dishonoring the ALMIGHTY. But stay until the real answer come, and not only shall that wrath praise him, but that very same tongue, though inured to blasphemy, shall be taught to bear a main part in these praises. Let that apostate Emperor, JULIAN, go taunting the head, and tormenting the members of that mystical body; his closing with, ' Thou halt overcome, O Galilean,' (meaning CHRIST,) shall help to verify, that whether its course be longer or shorter, man's wrath ends always in GOD’s praise. In like manner, the closing of the lions' mouths spake louder to His praise that stopped them, than if he had stopped DANIEL'S enemies in the beginning of their wicked design. So hot. was their rage, that the King's favorable inclination to DANIEL, (of which, in other cases, courtiers use to be so devout observers,) yea, his contesting and pleading for him, did profit him nothing; but they hurried their King to the execution of their unjust malice, though themselves were convinced that nothing could be found against him, but only concerning the law of his God. "The King set his heart upon him to deliver him, and labored to do it until the going down of the sun;" and then those counselors and counsels of darkness overcame him. But upon this black night of their prevailing wrath, followed immediately a bright morning of praises to DANIEL's GOD, when the lions, that were so quiet company all night to DANIEL, made so quick a breakfast of those accursed courtiers that had accused him.

 

 The other proposition concerns the limiting of this wrath: "The remainder of wrath thou wilt restrain."

 

 To take no notice, for the present, of divers other readings of these words, the sense of them, as they are here very well rendered, may be briefly this: That whereas the wrath of man, to which God gives way, shall praise him, the rest shall be curbed and bound up, as the word is; no more of it shall break forth than shall contribute to his glory. Here might be considered divers ways which God uses to stop the heady course of man's wrath, and hinder its proceeding any further. 

 

 Let us take out of it this lesson, That the most compendious way to be safe from the violence of men, is to be in friendship with GOD. Is it not an incomparable privilege to be in the favor, and under the protection of one, whose power is so transcendent, that no enemy can so much as stir without his leave Be persuaded then, Christians, in these dangers that are so near us, every one to draw near to him; remove what may provoke him; let no reigning sin be found either in your cities or in your villages, for he is a holy GOD. Is it a time to multiply provocations now, or is not rather high time to be humbled for the former What shameless impiety is it to be now licentious or intemperate; to be proud, to oppress, or extort; to profane GOD’s day, and blaspheme his name! All these sins, and many others, abound amongst us, and that avowedly. without abundant repentance for these we shall smart, and the wrath of our enemies, though unjust in them, shall praise God in our just punishment, though, doubtless, he will own his Church, and be praised in the final punishment of their wrath that rise against it.

 

 There is a remarkable expression in the 99th Psalm, of GOD’s dealing' with his people: " He was favorable to them, though he took vengeance on their inventions." A good cause will not shelter an impenitent people from sharper correction. It is a sad word GOD speaks by his Prophet to his own people,-" I myself will fight against you." A dreadful enemy! and none indeed truly dreadful but he. O prevent his anger, and you are safe. If perverse sinners will not hear, yet let those that are indeed Christians mourn in secret, not only for their own sins, but for the sins of others. Labor to appease the wrath of GOD, and he will either appease man's wrath, or turn it jointly to our benefit and his own glory. Let the fear of the Most High God, who has no less power over the strongest of his enemies, than over the meanest of his servants; let this fear (I say) possess all our hearts, and it will certainly expel that base fear of:the wrath of man. See how the Prophet opposes them in the eighth chapter of Isaiah: "Fear not their fear," says he, "nor be of*aid; but sanctify the Loomu, and let him be your fear, and let him be your dread." This holy fear begets the best courage: the breast that is most filled with it, abounds most in true magnanimity.

 

 Fear thus, that you may be confident, not in yourselves, though your policy and strength were great; " cursed is the man that trusteth in man, and maketh flesh his arm; But confident in that GOD, who is too wise to be surprised, too mighty to be foiled, and too rich to be out-spent in provision; who can suffer his enemy to come to the highest point of apparent advantage without any inconvenience, yea, with more renown in his conquest. And so a Christian, who is made once sure of this, (as easily he may,) is little careful about the rest: his love to GOD prevailing over all his affections, makes him very indifferent what becomes of himself or his dearest friends, so GOD may be glorified. What though many fall in the quarrel, yet it is sufficient that truth in the end shall be victorious. Have not the saints in all ages been content to convey pure religion to posterity, in streams of their own blood, not of others Well, hold fast by this conclusion, that GOD can limit and bind up the most violent wrath of man, that though it swell it will not break forth. The stiffest heart, as the current of the most impetuous rivers, is in his hand,. to appoint its channels, and turn it as he pleases: Yea, it is he that has shut up the very sea with bars and doors, and said, a Hitherto shalt thou come, and no farther;" "here shall thy proud waves be stayed." To see the surges of a rough sea come in towards the shore, a man would think they were hastening to swallow up the land but they know their limits, and are beaten back into foam. Though the waves thereof toss themselves, as angry at their restraint, yet the small sand is a check to the great sea; " yet can they not prevail; though they roar, yet can they not pass over it."

 

 The sum is this: What GOD permits his Church's enemies to do, is for his own further glory; and, reserving this, there is not any wrath of man so great, but he will either sweetly calm it, or strongly restrain it.

 

 Rivers of waters run down mine eyes, because they keep not thy law.

 

Love is the leading passion of the soul: all the rest follow the measure and motion of it, as the lower heavens are said to be wheeled about with the first.

 

 We have a clear instance of it in the Psalmist, testifying his love to GOD, by his esteem and love of the law or word of GOD. What is each of the verses of this Psalm but a breathing and vent of this love, either in itself, or in the causes, or in the effects of it Where he sets forth the excellencies of GOD’s law, there you have the causes of his love; his observing uad studying it, his desire to know it more, and observe it better; these are the effects of his affection to it. The love itself he often expresseth: "Thy word is pure, therefore thy servant loves it: “ " I love thy commandments above gold, yea, above fine gold." But as scarce accounting that love which can be uttered how much it is, he expresseth it most, by intimating that he cannot express it: "O how I love thy law!" Hence are his desires (which are love in pursuit) so earnest after it. Amongst many, that is pathetical, " My soul breaketh for the longing that it has unto thy judgments at all times." (Ver. 2O.) Hence, likewise, his joy and delight: (which are love in possession:) "I have rejoiced in the way of thy testimonies as in all riches;" (ver. 14;) and " I will delight myself in thy statutes; I will not forget thy word." (Yer. 16.) We have his hatred of things opposite, which is love's antipathy: 111 hate vain thoughts; but thy law do I love: I hate and abhor lying; but thy law do I love." (Per. 113.) And in ver. 139 you shall find his zeal

 

(which is no other but the fire of love blown into a flame:)

 

 "My zeal has consumed me; because mine enemies have forgotten thy words." And to omit the rest, in ver. 158, his love to the law shows its sympathy in sorrow for the violation of the law: " I beheld the transgressors, and was grieved; because they kept not thy word." And here you find this grief swelling to such a height, that it runs over into abundant tears: " Rivers of water run down mine eyes, because they keep not thy law."

 

 The words have briefly, These rivers in their channel and course, " They run down mine eyes;" in their spring and cause, to wit, his sympathy with GOD’s law, broken by men: "Because they keep not thy law." But both together clearly teach us, that good men are affected with deep sorrow for the sins of the ungodly.

 

 More particularly consider, 1. The object. of this affection. 2. The nature of it. 3. The degree or measure of it. 4. Its subject.

 

 1. The object is, the transgression of the law; or, to take it, as in the text, men that are transgressors of the law. They keep not thy law." It is true, the whole creation groaneth under the burden of sin, inn the effects of it; but sin itself is man's enemy, he being that reasonable creature to whom the law was given. Now in the general, it is matter of grief to a good mind, to consider the universal depravedness of man's nature. That he is a transgressor from the womb; that " the carnal mind is enmity against GOD, not subject to his law," neither while it remains such, can it be. And this grief will go the deeper, by remembering from whence he is fallen. When he was newly come forth out of the hands of his Maker, that image of GOD that he stamped upon him shined bright in his soul; the whole frame of it was regular and comely, the inferior faculties obeying the higher, and all of them subject to GOD. But how soon was he seduced, and then what a

 

change ensued There is ever since such a tumult and confusion in the soul, that it cannot hear the voice of GOD’s law, much less obey and keep it. Hence is that complaint of the Psalmist oftener than once, " They are all gone out of the way, and become abominable; there is none that does good, no not one. "The world, *, lies buried in it, as the word is used in the inscription of tombs. Look abroad in the world, and what shall ye see but a sea of wickedness over the face of the whole, which draws from a discerning eye that beholds it these rivers of tears The greatest part not knowing the true GOD, nor the true religion, and the true way of his worship; and for those that do, yet how unlike are they to it in their lives! The reformed Churches, this way, how unreformed still!

 

 But more particularly, to branch this out a little in several sorts of men: this godly grief has a very large sphere; it will extend to remote people, remote every way, not only in place, but in manners and religion, even to heathens and gross idolaters; yea, the very sins of enemies, and of such as are professed enemies to GOD, yet move the tender-hearted Christian to sorrow and compassion. “Of whom I now tell you weeping, that they are the enemies to the cross of CHRIST." (Phil. 3: 18.) Enemies, and yet he speaks of them weeping: what he writes concerning them he would have written in tears, if that had been legible. Thus you see the extent of this grief. But yet, out of all question, it will be more intense in particulars of nearer concernment; it is the burden of the pious. man's heart, that His law, who made the world, and gives being to all things, should be so little regarded, and so much broken through all the world, but yet more especially that in his own Church, among his own people, transgression should abound. Sins within the Church are most properly scandals: GOD manifests himself (so to speak) most sensible of those, and therefore the godly man is so too; whether they be the continual enormities of profane persons, who are by external profession in the face of the visible Church, though indeed they be in it but as spots and blemishes, as the Apostle speaks; or, whether it be the apostasy, or the gross fall of true converts. All these are the great grief of the godly. The relations of men, either natural or civil, will add something too; this sorrow will be greater than ordinary in a Christian; he will melt in a particular tenderness for the sins of his kindred, parents or children, husband or wife; and most of all, Ministers for their people. How pathetically does this appear in ST. PAUL: (2 Cor. 12: 21:) " And lest when I come again, my God will humble me among you, and that I shall bewail many which have sinned already, and have not repented of the uncleanness, and fornication, and lasciviousness which they have committed." A man cannot but be more particularly touched with the sins of that nation, and of that city, and congregation, and family, whereof' he is a member: as LOT dwelling among them of Sodom, in seeing and hearing, "vexed his righteous soul from day to day, with their unlawful deeds." The sins of more eminent persons, either in church or commonwealth, will most affect a prudent Christian, because their inclinations and actions import the public much: therefore the Apostle, when he had exhorted to supplications and prayers for all men, particularly mentions " Kings, and such as are in authority." And truly, when they are abused by mis-advice and corrupt counsel, some of these tears were very well spent, if poured forth before God in their behalf; for in his hand (as that wise King confesseth) are their hearts, even as rivers of waters: let their motion be never so impetuous, yet be turns them whither he pleases. And who knows but these rivers of waters, these tears, may prevail with the LORD, to reduce the violent current of that river (a King's heart) from the wrong channel

 

 2. But to proceed: The second thing to be considered in this affection, is, the Nature of it: (1.) It is not a stoical apathy, an affected carelessness, much less a delightful partaking with sinful practices. (2.) Not a proud setting off their own goodness, with marking the sin of others, as the Pharisee did in the Gospel. (3.) Not the derision and mocking of the folly of men, with that laughing Philosopher; it comes nearer to the temper of the other that wept always for it. It is not a bitter anger, breaking forth into railings and reproaches, nor an upbraiding insultation; nor is it a vindictive desire of punishment, venting itself in curses and imprecations, which is the rash temper of many. The Disciples' motion to CHRIST was far different from that way; and yet he says to them, " You know not of what spirit ye are." We find not here a desire of fire to come down from heaven upon the breakers of the law, but such a grief as would rather bring water to quench it, if it were falling on them.

 

 3. The degree of this sorrow is vehement, not a light, transient dislike, but a deep resentment; such as causes not some few sighs, or some drops of tears, but rivers.

 

It is true, the measure and degree of sorrow for sin, whether their own or others, is different in divers persons, that are yet true mourners. And they are also different in the same person, at divers times, not only upon the difference of the cause, but even where the cause is equal; upon the different influence and working of the Spirit of GOD. Sometimes it pleased him to melt the heart more abundantly, and so he raises these rivers in the eyes to a higher, tide than ordinary. Sometimes they remove again, but yet this godly sorrow is always serious and sincere; and that is the other quality here remarkable in it. It is not a feigned weeping only in public; for the speech is here directed to God, as a more frequent witness of these tears than any other, who is always the witness of the sincerity of them, even when they cannot be hid from the eyes of men: for I deny not but they may and should have vent in public, especially at such times as are set apart far solemn mourning and humiliation; yet even then, usually, these streams run deepest, where they are stillest and most quietly conveyed. But howsoever, sure they would not be fewer and less frequent alone than in company. '1 O that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people." (Jer. 9: 1.) And, " But if ye will not hear it, my soul shall weep in secret places for your pride; and mine eye shall weep sore, and run down with tears, because the LORD'S flock is carried away captive." (Jer. 13: 17.)

 

 4. The Subject of this affection is, not the ungodly themselves, that are professed transgressors of this law; they rather make " a sport of sin," they play and make themselves merry with it, as the Philistines did with SAMSON, until it bring the house down about their ears: but the godly are they that are affected with this sorrow; such as are careful observers of the law themselves, and mourn first for their own breaches; for these are the only fit mourners for the transgression of others.

 

 Now to inquire a little into the cause of this; Why the breaking of GOD’s law should cause such sorrow in the, godly, as here breaketh forth into abundance of tears, we shall find it very reasonable if we consider, 1. The Nature of Sin, which is the transgression or breach of the law, as the Apostle defines it. 2. The Nature of this Sorrow, and these Tears. 3. The Nature of the Godly.

 

 1. Sin is the greatest evil in the world; yea, (in comparison,) it alone is worth the name of evil, and therefore may justly challenge sorrow, and the greatest sorrow. The greatest of evils it is, both formally, in that it alone is the defilement and deformity of the soul, and causally, being the root from whence all other evils spring, the fruitful womb that conceives and brings forth all those miseries that either man feels or has cause to fear. Whence are all those personal evils incident to men in their estates, or in their bodies, or minds, outward turmoils and diseases, and inward discontents, and death itself, in all the kinds of it Are they not all the fruits of that bitter root Whence arise these public miseries of nations and kingdoms, but from the national sins of the people, as the deserving and procuring cause at GOD’s hand And withal, often from the ambitious and wicked practices of some particular men, as the working and effecting causes, so that every way, if we follow these evils home to their original, we shall find it to be sin, or the breaking of GOD’s law.

 

 Ungodly men, though they meddle not with public affairs at all; yea, though they be faithful and honest in meddling with them, yet by reason of their impious lives, are traitors to their nation; they are truly the incendiaries of states and kingdoms. And these mourners, though they can do no more, are the most loyal and serviceable subjects, bringing tears to quench the fire of wrath. And therefore sorrow and tears are not only most due to sin, as the greatest of evils, but they are best bestowed upon it, if they can do any thing to its redress; because that is both the surest and most compendious way to remedy all the rest; sin being the source and spring of them all.

 

 This is the reason why JEREMIAH, (ix. 1,) "when he would weep for the slain of his people," is straightway led from that, to bewail the sin of his people. (Ver. 2, 3, &c.) And in his book of tears and lamentations, he often reduces all these sad evils to sin, as causing them: " The crown is fallen from our head: woe unto us that we have sinned." He turns the complaint more to the sin than to the affliction.

 

 2. Consider the nature of these tears: Tears spent for worldly crosses are all lost. They run all to waste; they are *, empty fruitless things: but tears shed for the breach of GOD’S law are the means to quench GOD’s wrath. The prayers and tears of some few may avert the punishment of many, yea, of a whole land; and if not so, yet are they not lost. The mourners themselves have always benefit by them, as you have it in that known place, Ezek. 9: They that mourned for the common abominations were marked, and the common desolation took not hold on them. This mourning for other men's wickedness, both testifies and preserves the good man's innocence; I say, it preserves it, as well as testifies it; it keeps them from the contagion of that bad air they live in; for without this, sin would soon grow familiar. It is good for men to keep up, and maintain in their souls, a dislike of sin; for when once it ceaseth to be displeasing to a man, it will ere long begin to be pleasing to him.

 

 3. If we consider the nature of the godly, we shall see this mourning suit with it exceedingly, both in regard of his relation to God, and to man; God is his Father, and therefore it cannot but grieve him much to see him offended and dishonored. Love to God, and consequently to his law, and love to men, and desire of their good, is the spring of these rivers. A godly man is tender of GOD’s glory, and of his law; every stroke that it receives, strikes his heart; and he has bowels of compassion towards men, and would be glad if they were converted and saved.

 

 He considers every man as his brother, and therefore is sorrowful to see him run the hazard of perishing in sin. The former sympathy, whereby the godly man tenders the glory of God, is from his piety; this latter, whereby he pities the misery of man, is from his charity; and from these flow the "rivers, that run down his eyes."

 

 To be too sensible of worldly crosses, and prodigal of tears upon such slight occasions, is little better than childish and womanish; but the tears that flow from love to GOD, and grief for sin, have neither uncomeliness nor excess in them; abundance of them will beseem any man that is a Christian. Let profane men judge it a weakness to weep for sin, yet we see DAVID do it. Men of arms and valor need not fear disparagement by weeping thus: It is the truest magnanimity to be sensible of the point of GOD’s honor, which is injured by sin.

 

 Again, the consideration of truth, will discover the world guilty of very much ingratitude to godly-weft-'; it has always been the custom of profane persons, to seek to brand religion with disloyalty and turbulency, and to make it pass for an enemy to the peace and prosperity of states and kingdoms. But here you see clearly with what affection religion furnishes men towards the public, causing them to mourn for common sins, and so to prevent (as far as in them lies) common calamities. And this is of no little consequence; for truly it is not foreign power, so much as sin at home, that ruins kingdoms: all the winds that blow without the earth, be they never so violent, stir it not, only that which is within its own bowels makes an earthquake. It was a grave answer of EPAMINONDAS, being asked what he was doing, solitary and pensive, in the time of solemn mirth and feasting: " While my countrymen (says lie) are so peaceably feasting, I am thinking on the best means to preserve that peace to them, that it may continue; " which, a little altered, is applicable to the godly. They are often mourning for the sins, and praying for the peace of the places where they live, when, in the mean time, the greatest part are multiplying sin, and so forfeiting their peace.

 

 "Rivers of waters: " This is a melancholy life, says the worldling; yes, truly, if there were no more in it than what he can perceive. But besides the full joy laid up for them that weep, and the beginnings of it here, there is even- in this mourning all unknown sweetness and delight. The philosopher says, even of common tears, that there are some things which please the taste by their very tartness. But of these tears, they that know them, know it to be eminently true, that they are pleasant. But be this exercise as sad as the profane call it, yet why observe they not, that they themselves are the cause of it; as they may read here, " Because they keep not GOD’s law."

 

 To pass by divers inferences that the words afford, let us take notice of the duty here practiced, and how much we are all obliged to the present practice of it. Who will deny that we have too much matter and occasions of it Besides, the sorrow of Sion, and the distress of our brethren, what corner if the land, what rank or condition of people is there, that abounds not in gross and heinous violation of GOD’s law "They keep not thy.law." Magistrates and Judges turning judgment into gall and wormwood; Ministers remiss in that great care, the care of souls; people wallowing in ungodliness; the greater oppressing the less, and the less defrauding and wronging the greater. What vile uncleanness and wantonness! What shameful drunkenness and excess! And some, so far from mourning for other's guiltiness of this sin, that they glory in making others guilty of it, and account it a pastime to make others drunk; and this is a far greater sin than drunkenness itself; for these men, while they make beasts of their companions, make devils of themselves.

 

 Again, how is the land filled with oaths and cursings How are our streets, and almost all companies, defiled, partly with tearing the precious name of GOD; partly with calling on, the Devil. There would be no end of reckoning up all particulars; sabbath-breaking, fraud and covetousness, pride and malice, and envyings one of another; but the sum is this, An universal want of the fear of GOD and his law.

 

 And the cause of this is, in a great part, ignorance of GOD, and of his law: and truly it is wonderful under so much light; to find so much darkness, not only in the skirts and remote places, but even in the prime parts of this land. Multitudes that are strangers to the very principles and fundamentals of that religion which they profess; and they that have knowledge abusing it, and sinning against it, continuing in profaneness; and without this true religion it is as impossible to have renewed hearts and lives, as to have a house without a foundation. This Atheism and ignorance amongst people are in a great part to be imputed to the corruption and sloth of Ministers. And would to GOD there were not many congregations, not indeed altogether destitute, but such as are freezing under a cold and lifeless ministry.

 

 You see, then, we want not causes of mourning and humiliation, on all hands. But our want is inward; of that due disposition for it, softness of heart, and that love to God, which should melt and mollify the heart. Let us then stir up ourselves, and one another, to this godly sorrow for the sins of the land: there is need of rivers, of tears for these heaps of sin, as they tell of his letting in a river to that monstrous stable of Augeas, that could not otherwise have been cleansed in the time allotted him.

 

 And truly, as the duty lies upon all the faithful, the Ministers of the word ought to be most eminent in it, the chief mourners. And all that wish the good of the Church and Kingdom, ought to bear a part with them, according to their measure. Have we not much need to entreat reconcilement with God, that he prove not our enemy Yes, surely; and were we reconciled with him, we would have little need to fear the power of man.

 

Now they that would be profitable mourners for other's sins, by all means must have these two conditions I mentioned; to be careful observers of the law themselves, and to mourn for their own breaking of it. Now to the observing of the law, it is absolutely needful to know and understand it, and that not only in the letter, but according to the spiritual sense and meaning of it; for without this knowledge, a man may light upon some duty by guess, as it were in the dark, but observe the law he cannot. (2.) As a man must know this law, so he must be inwardly convinced and persuaded of the divinity of it, that it is GOD’s law. (3.) He must have a deep apprehension of the majesty and authority of the Lawgiver, to work reverence, and of his goodness to beget love; and the due mixture of these two, will both strongly command, and sweeten obedience to his commandments. ' And this obedience, though it be not an absolute Fulfilling of the commandments, yet it is a respect to them all, as this Psalm has it. And from this respect to the law will flow that other condition, of grieving when we break it.

 

 And besides all other things that should make a Christian's own sin grievous to him, there is one thing cannot but move him much,-The consideration of the sorrow and sufferings of CHRIST. To view the bleedings of the LORD JESUS cannot choose but pierce a believing soul, and make it say, Did my REDEEMER shed his blood for my sins, and shall not I myself shed tears for them I know the natural constitution of some denies them tears; but if it do so to any, make up that, then, with inward grief, and it is well enough; the eye of GOD can discern that as well as the other: But truly, where men have tears for lighter causes, (for all other causes are lighter,) and none for this, they feel not yet the weight of sin; except that want be through the deepness of sorrow, which sometimes will stop the current of tears, though it used to run at other times: but this is a rare and happy impediment. 

 

 This grief then must begin at home. But it must not rest there; and truly, where it comes in that order, it may be some way a stronger evidence of sincerity to mourn for others' sins than for our own; for there seems to be more of GOD in it, because there is less in it of ourselves, and our own particular interest.

 

 Now you will possibly think it but an unpleasant duty, that you have heard urged all this while; but look forward, and consider the issue of it. That which CHRIST speaks in particular to his disciples, is generally true in all Christians: "Ye shall weep and lament, but the world shall rejoice; ye shall be sorrowful, but your sorrow shall be turned" or made "into joy." (John 16: 2O.) The water of those tears shall be turned into wine of consolation. The traffic of these rivers is gainful; they export grief, and import joy. When these tears are called seed, the harvest is called joy. a They that sow in tears shall reap in joy." They are here called rivers, and they are answered with a river; (Psal. xxxvi. 8;) for which they shall, in the end, be perfectly exchanged: " Thou shalt make them drink of the river of thy pleasures." And " The Lamb shall feed them, and lead them unto living fountains of waters." (Rev. 7: 17.) Here they run down the eyes, and water the cheeks; and there you read, that GOD shall wipe them away from their eyes. Who would not be content to weep, to have GOD wipe away their tears with his own hand Be ambitious, then, to be found amongst the mourners in Sion, and when you remove from this valley, of tears, GOD shall at once fully wipe all the stain of sin from your souls, and all tears of-it from your eyes. And as he shall wipe away the tears with one hand, he will set the crown upon your heads with the other.

 

SERMON 4:

 

ISAIAH LX.1.

 

Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee.

 

 ADMIRABLE is the worth and depth of Divine Providence. This either we know not, or at least seldom remember: while we forget the wonders of providence, we direct our thoughts to baser objects, and think not on it; and while we forget the depth of providence, (if at any time we look toward it,) we judge rashly and think amiss of it. If this be true of that general providence whereby GOD rules the world, it is more true of his special providence towards his Church. This is both the most excellent piece of it, and therefore best worth the reading; and also the hardest piece, and therefore it requires sobriety in judging. Above all other things he that suddenly judges in this, makes haste to err. To have a right view of it, it must be taken altogether, and not by parcels pieces of rarest artifice, while they are a making, seem little worth, especially to an unskilful eye, which, being completed, command admiration. There is a time when the daughters of Sion embrace the dunghill, and " sit desolate in the streets." And at the same time the voice of Babylon is, "I shall sit as a queen, and shall see no sorrow." All this is out of order here. But if we stay a while, we shall see Sion and Babylon appointed to change seats, by the great Master of the world: " Come down," says he, "daughter of Babylon, and sit in the dust." (Isa.xlvii.1:) And here to Sion, "Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee." It is an entire catastrophe, both parties find a notable alteration together. That same hand that exalts the one, ruins the other. When the sun rises upon the Church, her antipodes must needs be covered with darkness: as we find in the next verse to the text: " Darkness shall cover the earth, and gross darkness the people; but the LORD shall arise upon thee, and his glory shall be seen upon thee."

 

 The Prophet, elevated by the SPIRIT of God to a view of after ages, as clear as if present, seems here to find his people sitting under the dark mantle of a sad and tedious night; and having long expected the sun's return in vain, before its time, they give over expectation when it is near them. Now the Prophet, as it were, standing awake on some mountain, perceives the day approaching, and the golden chariots of the morning of deliverance basting forward, and seems to come speedily with. this glad news to a captive people, and sounds this trumpet in their ears "Arise, shine; for thy light is come." The very manner of expression is sudden and rousing, without a copulative; not, arise and shine; but, " arise, shine."

 

 The words have in them, a clear relation to a low posture, and obscure condition. They suppose a people lying, or sitting, without light. Deep distress is that dark foil that best sets off the luster of marvelous deliverances; and among many other reasons of the Church's vicissitudes, why may not this be one The LORD is more illustrious in the world, by that deep wisdom and great power that shine when he rises, and restore her from desperate afflictions, than if he had still preserved her in constant ease. He seems sometimes careless of her condition, and regardless of her groans; but even then is he waiting the most fit time to be gracious, as our Prophet speaks: and when it is time, out of the basest estate he brings her forth more fresh, strong, and beautiful than before. " Though you have lain among the pots, ye shall be as the wings_ of a dove covered with silver, and her feathers with yellow gold." (Psalm lxviii. 13.) Do with the Church what you will, she shall come through, and that with advantage.

 

 Mergas profundo pulchrior exilit, as one says of Rome. Keep the Church seventy years captive; yet, after that, she shall arise and shine more glo' ions than ever.

 

But surely the strain of this evangelic prophecy rises higher than any temporal deliverance. Therefore we must rise to some more spiritual sense of it, not excluding the former. And that which some call divers senses of the same scripture is, indeed, but divers parts of one full sense. This prophecy is, out of question, a most rich description of the kingdom of CHRIST, under the Gospel and in this sense, this invitation to arise and shine is mainly addressed to mystical Jerusalem, yet not without some privilege to literal Jerusalem beyond other people. They are first invited to arise and shine, because this Sun, arose first in their horizon. CHRIST came of the Jews, and came first to them. "The REDEEMER shall come to Sion," says our Prophet in the former chapter; but miserable "Jerusalem knew not the day of her visitation, nor the things that concerned her peace; and therefore they are now hid from her eyes." She delighted to deceive herself with fancies of (I know not what) imaginary grandeur and outward- glory, to which the promised MESSIAH should exalt her; and did, in that kind particularly, abuse this very prophecy; so, doting upon a sense grossly literal, she forfeited the enjoyment of those spiritual blessings that are here described. But undoubtedly the Jews shall Once more be commanded to arise and shine; and their return shall be the riches of the Gentiles; and that shall be a more glorious time than ever the Church of GOD did yet behold. Nor is there any inconvenience, if we think the high expressions of.this prophecy have some spiritual reference to that time, since the great Doctor of the Gentiles applies some words of the former chapter to that purpose. (Rom. 11: 29.) They forget a main point of the Church's glory, that pray not daily for the Jews' conversion.

 

 But to pass that, and to insist on the spiritual sense of these words, as directed to the whole Church of CHRIST. They contain a powerful incitement to a twofold act, enforced (as I conceive) by one reason, under a twofold expression; neither of them superfluous, but each giving light to the other, and suiting very aptly with the two words of command: " Arise, for the glory of the LORD is risen; shine, for thy light is come."

 

 I will not now subdivide these parts again, but rather unite them into this one proposition: The coming and presence of CHRIST, engage all to whom he comes to "arise and shine." In this proposition maybe considered, The Nature of the Duties, the Universality of the Subject, and the Force of the Reason.

 

 First, the Nature of the Duties; what it is to arise and shine. Arising has either reference to a fall, or to some contrary posture of sitting or lying; or to one of these two conditions that are so like one another, sleep or death and to all these, spiritually understood, may it here be referred. This is the voice of the Gospel to the sons of ADAM, "Arise," for in him they all fell. The first sin of that first man, was the great fall of mankind: it could not but undo us, it was from so high a station. Our daily sins are our daily falls, and they are the Fruits of that great one. "Thou hast fallen by thine iniquity," says the LORD to his people." (Hosea 14: 1.) For these postures of sitting and lying, the Scripture makes use of them both to signify the state of sin. Says not ST. JOHN, "The whole world lieth in wickedness." (I John 5: 19.) Are not the people said " to sit in darkness " (Matt. 4: 16.) Which is directly opposite to " arise and shine." In the darkness of Egypt it is said, the people sat still; none arose from their places. In the gross mist of corrupt nature, man cannot bestir himself to any spiritual action; but when light is come, then he may and should arise.

 

 Now for sleep and death. Sin is most frequently represented in Holy Writ, under their black vizors. To forbear places where they are severally so used, we shall find them jointly in one. "Awake, thou that sleepest, and arise from the dead; " (Eph. 5: 14;) which place seems to have special allusion to this very text.

 

 The impenitent sinner is as one buried in sleep; his soul is in darkness, fit for sleep, and loves to be so. That he may sleep the sounder, he shuts all the passages of light, as enemies to his rest; and so, by close windows and curtains, makes an artificial night to himself within; not a beam appears there, though without, the clear day of the Gospel shines round about him. The senses of his soul, as we call them, are all bound up, and are not exercised to discern good and evil: and his leading faculty, his understanding, is surcharged with sleepy vapors, that arise incessantly from his perverse affections; nor has his mind any other exercise, in this' sleepy condition, but the vain business of dreaming: his most refined and wisest thoughts are but mere extravagancies from man's due end, and his greatest concernments nothing but golden dreams: yet he is serious in them; and no wonder, for who can discern the folly of his own dream until he is awake a He that dreams he eateth, when he awakes finds his soul empty," and not until then. (Isai. 29: 8.) Now while he thus sleeps, his great business lies by; yet spends he his hand-breadth of time as fast, while he is fast asleep, as if he were in continual employment: judge then, if it be not needful to bid this man " arise."

 

 Lastly, This voice may import, that man is spiritually dead. God is the life of the soul, as it is of the body; while he dwells there it is both comely and active, but once destitute of his presence becomes a carcase, where, besides privation of life and motion, there is a positive filthiness, a putrefaction in the soul, unspeakably worse than that of dead bodies: and as dead bodies are removed from the sight of men, dead souls are cast out from the favorable presence of God, until CHRIST'S saying "arise," revive them. The Scripture is undeniably clear in this, that man is naturally dead in sin. The Gospel bids him arise; and it is CHRIST that is his life, and that raises him. Thus w see, in some measure, what it is for men to arise.

 

 Now being risen they must shine, and that two ways; jointly and publicly, as they make up visible churches; and likewise personally, in their particular conversation. First then, What is the shining of the true Church Doth not a Church then shine when church-service is raised with pompous ceremonies, rich furniture, and gaudy vestments is not the Church then beautiful Yes, indeed; but all the question is, whether this be the proper genuine beauty or no; whether this be not strange fire. Methinks it cannot be better decided, than by referring to ST. JOHN, in his book of the Revelation. We find there the description of two several women, the one riding in state, arrayed in 'purple, decked with gold, and precious stones, and pearl. (Rev. 17: 4.) The other in rich attire too, but of another kind, clothed with the sun, and a crown of twelve stars on her head. (Chap. 12:) The ornament of one was all earthly; this woman's is all celestial. What need she borrow light and beauty from precious stones, that is clothed with the sun, and crowned with stars: she wears no sublunary ornaments; but, which is more noble, she treads upon them: the moon is under her feet. Now if you know (as you do all without doubt) which of these two is the spouse of CHRIST, you can easily resolve the question. The truth is, those things seem to deck religion, but they undo it. Observe where they are most used, and we shall find little or no substance of devotion under them, as we see in that corrupt Church of Rome. This painting is dishonorable for CHRIST'S spouse; and besides, it spoils her natural complexion. The superstitious use of torches and lights in the Church by day, is a kind of shining, but surely not commanded here. No, it is an affront done both to the sun in heaven, and to the Sun of Righteousness in the Church.

 

 What is meant, then, when the Church is commanded to shine, or be enlightened These two readings give the entire sense of the word: having no light of herself, she

 

must receive light, and then show it; be enlightened, and then shine. She is enlightened by CHRIST, the Sun of Righteousness, shining in the sphere of the Gospel. This is that light that comes to her, and the glory of the LORD that arises upon her. Hence she receives her laws and form of government, and her shining is the pure exercise of those, and conformity to them.

 

 And the personal shining of the several members of a Church is a comely congruity with pure worship and discipline, and it is that which now is most needful to be urged. Every Christian soul is personally engaged, first to be enlightened, and then to shine; and we must draw our light for ourselves from the same source that furnishes the Church with her public light. There is a word in the civil law, *, The wife' shines by the rays of her husband's light. Now every faithful soul is espoused to CHRIST, and therefore may well shine, seeing the Stun himself is their husband. He adorns them with a double beauty- of justification and sanctification by that they shine ore especially to GOD; by this to men. The light of sanctification must begin in the understanding, and from thence be transfused to the affections, and from thence break forth and shine into action. This is then the nature of the duties, "Arise and shine."

 

 We are, secondly, to observe the Universality of the Subject. Every man that knows CHRIST is here engaged to shine too; neither grandeur exempts from the duty of shining, nor meanness excludes from the privilege of shining. Men of low condition need not despair of it, for it is a spiritual act; great men need not despise it, for it is a noble act to shine by CHRIST'S light. In the third verse of this chapter it is said to the Church, "Kings shall come to the brightness of thy rising." To what end, but to partake of her light, and shine with her And indeed the regal attire of CHRIST's righteousness, and the white robes of holiness, will exceedingly well become Kings and Princes. "Give the King thy judgments, O LORD; and thy righteousness to the King's son."

 

 The third and last thing propounded was, the force of the reason that CHRIST'S presence engages to "arise and shine;" wherein it is supposed that CHRIST, declared in the Gospel, is the light which is said here to come, and the glory of the LORD which is said to be risen; so that now it should be more amply cleared, how CHRIST is light and the glory of the LORD, and what his coming and rising is; but of these afterwards. I shall close now with a word of exhortation.

 

 "Arise" then, "for the glory of the LORD is risen." The day of the Gospel is too precious that any of it should be spent in sleep, or idleness, or worthless business;- worthless business detains many of us. Arise, immortal souls, from moiling in the dust, and working in the clay, like Egyptian captives. Address yourselves to more noble work; there is a Redeemer come that will pay your ransom, and rescue you from such vile service, for more excellent employment. It is strange how the souls of Christians can so much forget their first original from heaven, and their new hopes of returning thither, and the rich price of their redemption, and dwell so low, and dote so much upon trifles. How is it that they hear not their Well-beloved's voice, crying, "Arise, my love, my fair one, and come away" Though, the eyes of believers are so enlightened, yet their spirits are often seized with a kind of drowsiness, and sometimes even then when they should be of most activity. The time of CHRIST'S check to his three disciples made it very sharp, though the words are mild: "What! could you not watch with me one hour" Shake off, believing souls, that heavy humour. Arise, and satiate the eye of faith with the contemplation of CHRIST'S beauty, and follow after him until you attain the place of full enjoyment. And you others, that never yet saw him, arise, and admire his matchless excellency. The things you esteem great, are but so through ignorance of his greatness; his brightness, if you saw it, would obscure to you the greatest splendor of the world, as all those stars that go never down upon us, yet are swallowed up in the surpassing light of the sun when it arises. "Stand up from the dead, and he shall give you light." a Arise, and work while it is day, for the night shall come wherein none can work," says our SAVIOR himself. Happy are they that arise early in the morning of their youth, for the day of life is very short, and the art of Christianity long and difficult. Is it not a grievous thing, that men never consider why they came into the world, until they are upon the point of going out again Nor think how to live, until they be summoned to die But most of all unhappy he that never wakes out of that pleasing, dream of false happiness, until he fall into eternal misery. Arise then betimes, and prevent this sad awakening.

 

 And being risen, put on your beautiful garments. Draw towards you, with the hand of faith, the rich mantle of CHRIST'S righteousness. "It is time to awake," says the Apostle; (Rom. 13: 11;) and presently after, " Put ye on the LORD JESUS CHRIST." And it is a wonder how a sinner can rest while he is out of this garment; for there is no other in heaven nor earth can make him shine to GOD, and so shelter him from the stroke of justice. Put him on then, and so shine; being thus clothed, thou shalt shine in justification, and likewise in sanctity. What a privilege is it to be like GOD! A sanctified conscience, what can be said against it

 

 And first, have an enlightened understanding; for that is the proper seat of light. That ignorant zeal that Rome commends, exposes religion to scorn and contempt. Heat without light, is the character of the fire of bell. I know all are not tied to a like degree of knowledge; but certainly all are obliged to have a competency, and diligence for increase.- Aspire, then, to be intelligent Christians, and to know well what you believe. "Let your minds be filled with knowledge," as the Apostle speaks; but let it not stop there: it must have influence into the will. True light conveys heat. All the knowledge that the natural man has of CHRIST, not warming his affections to CHRIST, is but *, a vain light: it shall never lead him to happiness. Saving light produces love, and by that acts: Faith works by love," says the Apostle. That breaks forth in the life, and shines in godliness, righteousness, and sobriety. Shine, then, in all these; first in piety towards God, for this is the reflection of these rays of light back toward their source; and this will command the other two. No man that shines in godliness will. wallow in injustice and intemperance; guile and wrong cannot endure the light. They that are unjust cannot shine; and let them never offer to shine among Christians, that are not sober, but stained with riot and uncleanness. These foul enormities lay waste the conscience, and put out the light. How can that pure SPIRIT, that chose the likeness of a chaste dove, dwell and give light in that soul that is a nest of impure filthy lusts No; there can be no fellowship betwixt this celestial light, whereby we should shine, and those infernal works of darkness.

 

 Let profane men hold it wit to scoff at purity; but you that move heavenward in good earnest, and mean to shine in glory, shine here in holiness: "for without holiness no man shall see GOD." And do it with these qualifications:

 

 1. Constantly, in every estate: let not this divine light go out, either by day, in prosperity; or by night, in adversity. Do not shine clear in every other place, and be dark in your, chamber. They that do thus, have their reward. That is a sad word, if rightly understood: "Beware of hypocrisy."

 

 Again, shine progressively, gaining still more and more victory over darkness, until you attain unmixed and perfect light. "The way of the just," says SOLOMON, "is like the. shining light, that shineth more and more unto the perfect day." (Prov. 4: 18.)

 

 Lastly, Shine humbly to His glory whose light you borrow; not to show forth your own excellencies, but His "who has called you from darkness into his marvelous light." (1 Pet. 2: 9.) If we be the children of light, our brightness must praise the Father of Lights. "Let your light so shine before men, that they seeing your good works," (not yourselves, if you can be hid; as the sun affords its light, and will scarce suffer us to look upon itself,) " may glorify" not you, but "your heavenly rather."

 

 To conclude: The pure light of the Church is revived, "and the glory of the LORD is risen upon you," and "upon this glory there shall be a defense." If God be your glory in the midst of you, he will be likewise a wall of fire round about you. All the danger is, if we fall short in the duty of shining. As you desire, then, that this glory should abide and dwell amongst you, let all estates of men provoke one another to shine bright in holiness. You who either by birth or office are in eminent station, know that you were set there to be eminent and exemplary in shining, as stars of more notable magnitude. You who are ministers of this light, know that " you are the light of the world," and "if the very light become darkness, how great will that darkness be" You that are of a lower order, know that you must shine too; for it is a common duty. There is a certain company of small stars in the firmament, which, though they cannot be each one severally seen, yet, being many, their united light makes a conspicuous brightness in the heaven, which is called the Milky Way; so, though the shining of every private Christian is not so much severally remarkable, yet the concourse and meeting of their light together will make a bright path of holiness in the Church.

 

 Now to the end we may each one shine in our measure, we must learn to turn ourselves often towards Him from whom our light is derived: conversing with him will make us more and more like him. There is an unknown virtue for this purpose in secret prayer and meditation; were we more in the mount with God, our faces would shine more with men. Let us then rescue from the world all the time we can, to resort frequently thither, until the soul, which is now often pulled down again by the flesh, shall let that mantle fall, and come down no more; but shine there without spot, and be for ever satisfied with her Maker's image.

 

SERMON 5:

 

ISAIAH lx. 1.

 

Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee.

 

 Truly, "light is sweet, and it is a pleasing thing to behold the sun," says the Preacher. (Eccles. 11: 7.) But the interchange of night with day adds to its beauty, and the longest night makes day the welcomest; as that people well know, whose situation in the world gives them a five or six months' night all of one piece. It is reported of some of them, thatt when they conceive their night draws towards an end, they put on their richest apparel, and climb up to the highest mountains, with emulation who shall first discover the returning light; which, so soon as it appears, they salute with acclamations of joy, and welcome it with solemn feasting, and all other testimonies of exceeding gladness. But such is the lethargy of sinful man, that he stirs not to meet his spiritual light; and, which is worse, when it comes upon him, it finds him in love with darkness: instead of his shouts of joy for this light, many a cry must be sounded in his ears to awaken him, and it is well too, if at length he hear and obey this voice, " Arise, shine; for thy light is come." It is clear that the words contain a command, and the reason of it: The command to a twofold act,The reason under two expressions. Good reason the Church should arise, when the Loran's glory is risen upon her; and it is very congruous she should be enlightened and shine when her light is come. Of those two acts or duties somewhat was formerly spoken, and the reason likewise was made use of so far, as relative to those duties, and tending to their enforcement. It will be now expedient to consider simply in themselves these latter words: "Thy light is come, and the glory of the LORD is risen upon thee."

 

 So far as this prophecy has respect to the reduction of the Jews from the Babylonish captivity, that temporal deliverance was their light; and that divine power, by which it was effected, was this" glory of the LORD." And indeed, both these expressions are frequently used in such a sense in Holy Writ; but this literal sense is but a step to elevate the Prophet to a sight of CHRIST'S spiritual kingdom, which is usual with him, as our SAVIOR himself testifies of another of his prophecies: " These things said ESAIAS, when be saw his glory, and spake of him." (John 12: 41.)

 

 In these words there are three things concerning CHRIST represented to the Church's view. First, his beauty and excellency, in that he is called "light," and " the glory of the LORD." Secondly, The Church's propriety and interest in him: "Thy light," and "risen upon thee; " which has an emphasis, as the very next verse doth clearly manifest; as he is originally "the glory of the LORD," and the light of the LORD, so he is communicatively the Church's light and her glory too, as it is expressed in the nineteenth verse of this same chapter " Thy GOD, thy glory." Thus has she both his worth, and her own right in him to consider. Thirdly, his presence, or her actual possession: " He is come, and is risen;" and in these, the Church and each faithful soul may find a double spring of affection; the one of love, the other of joy. The transcendant beauty of CHRIST makes him the choice object of love, and her property in him, or title to him, together with possession, is the proper cause of solid joy.

 

 First, then, this excellency is expressed by these two characters, "light," and "the glory of the LORD." Concerning which, it will be fit both to demonstrate that they

 

are the proper titles of CHRIST, and also to show what they signify. Indeed the Apostle, in his Second Epistle to the Corinthians, (chap. 3:,) insists much in extolling both the

 

light and the glory of the Gospel. And in the fourth verse of the next chapter, speaks of the light of the glorious Gospel; but he immediately intimates whence it has this light and glory: "The glorious Gospel of CHRIST," says he, " who is the image of GOD." So that it is unnecessary to inquire whether the MESSIAH, or the word that reveals him, be rather here couched under these terms of "light," and "the glory of the LORD." These two agree so well together, and these words agree so well to them both, that it were an injury to attempt to sever them. All the difference will be this: CHRIST is that incomplex and substantial light; the Gospel that complex light, wherein he appears. But (not to be guilty of dark terms, especially in a discourse of light) I take it in this resemblance: CHRIST is the sun, and the Gospel his proper sphere, or heaven, wherein he gives light to his Church. He is primarily the glory of the LORD; and the Gospel, by participation, because it declares him; so that much of that which shall be spoken here Of CHRIST, will be secondarily to be understood of the Gospel.

 

 That CHRIST is light, the Scripture speaks abundantly; his own voice concerning himself, (notwithstanding the cavil of the Pharisees,) is above all exception, for he is Truth itself. "I am the light of the world," says he; "he that followeth me shall not walk in darkness." (John viii. 12.) 'The FATHER that sent him gives him the same title: "I will give thee for a light of the Gentiles." (Isaiah xlii. 6.) And not to multiply citations of the Prophets and Evangelists, who with one consent all magnify this light, take the true testimony of a false Prophet; (and indeed, the favorable witness of any adversary is strongest;) it is that of BALAAM, who saw that CHRIST was light, though, because he saw him afar off (as he says himself,) and had not his eye fortified like the true Prophets, he discerned him but as a star. " There shall come a star out of Jacob." (Num. 24: 17.) But what need we go so far to be certified what this light and glory of the LORD is, seeing the very next verse to the text assures us of it u Upon thee shall the LORD arise." And in the nineteenth verse, "The LORD shall be thy everlasting light, and thy GOD thy glory."

 

 By this time I hope it is clear, that the eternal SON of GOD, co-essential with his FATHER, was he that gave accomplishment to this prophecy, by appearing to the world wrapped up in the darkness of human nature. He is that "day-spring from on high that has visited us," as old ZACHARIAS Speaks. (Luke 1: 78.)

 

 Among all created excellencies, none can be borrowed more fitly representing CHRIST than that of light. And is it not CHRIST that decks his Church with supernatural beauty But the manifold agreement of light with CHRIST doth require more particular consideration.

 

 Light is the first object of sight: And JESUS. CHRIST, whom the Apostle styles, "God over all, blessed for ever," is the prime object of the understanding. What is then become of that divine sparkle, that understanding soul, that the Father of Spirits breathed into these bodies, that all our thoughts creep here below, and leave their noblest object unconsidered Which of us may not complain, (though few of us do,) that our souls have either no wings to elevate them to the contemplation of him from whom they issued; or, if they make offers at it, our affections, engaged to the world, make us, like a bird tied by the 'foot, fall presently down again It is high time to leave hunting shadows, and to turn our internal eye to the beholding of this uncreated light.

 

 In this elementary world, light being the first visible, all things are seen by it, and it by itself. Thus is CHRIST among spiritual things, in the elect world of his Church " All things are made manifest by the light," says the Apostle, (Eph. 5: 13,) speaking Of CHRIST, as the following verse doth evidently testify. It is in his word that be shines, and makes it a directing and convincing light, to discover all things that concern his Church and himself, to be known by its own brightness. How impertinent, then, is that question so much tossed by the Romish Church ' How know you the Scriptures,' say they, ' to be the word of God, without the testimony of the Church' I would ask one of them again, How they can know that it is day-light, except some light a candle to let them see it They are little versed in Holy Scripture, that know not that it is frequently called light; and they are 'senseless that know not that light is seen and known by itself. "If our Gospel be hid," says the Apostle, "it is hid to them that perish; the god of this world having blinded their minds against the light of the glorious Gospel." No wonder if such stand in need of a testimony. A blind man knows not that it is light at noonday, but by report. But to those that have eyes, light is seen by itself.

 

 Again, it makes all other things that are in the world to become actually visible; as they speak. So by this substantial Word, JESUS CHRIST, all things in religion are tried and discovered. Doctrines and worship must be tried by this light; and what will not endure this trial, must not be endured in the house of GOD. "To the law, and to the testimony," says the Prophet; "if they speak not according to this word, it is because there is no light in them." (Isa. viii. 2O.) The rays of CHRIST'S light are displayed through both his testaments, and in them we see him.

 

 But O, how sublime is the knowledge of Him! None are ignorant that there is light; yet what light is, few know the best wits are troubled to define it: so all that bear the name of Christians, acknowledge that CHRIST is; but to know what he is, is of marvelous difficulty. In a speculative way, unsoundable is the depth of his nature and properties; " and his generation who. can declare" I define not whether his eternal generation, or his incarnation in time. These are mysteries that shall hold the very angels busy in admiration for ever. And for experimental knowledge by faith, how small is the number of those that are truly acquainted with it

 

 Again, light fitly resembles CHRIST in purity. It visits many impure places, and lights upon the basest parts of the earth, and yet remains pure and undefiled: CHRIST sees and takes notice of all the enormities and sinful pollutions in the world; as DAVID says of the sun, cc there is nothing hid from his beams;" (Psal. xix.;) yea, many of those foul evils he cures, and purgeth away these pollutions, and yet is never stained by them in the least degree. He is a Physician not capable of infection, and therefore, while he dwelt among men, he shunned not publicans and sinners, but sought them rather; for with such was his business and employment. Indeed, for a frail man to be too bold in frequenting profane and obstinate persons, though with intention to reclaim them, is not always so safe. They may pull him in that would help them forth, and pollute him that would cleanse them. But our SAVIOR, the light of the world, runs no such hazard; he is stronger than the perversest sinner, yea, than the Prince of Darkness himself; over whom his banners are always victorious, and purer than' to be in danger of pollution. His precious blood is a fountain opened for sin and uncleanness; sinners are purified by it, and it is not defiled by them; thousands have washed in it, yet it -shall abide, and always shall be most perfectly pure. And such a High Priest was needful for us, *, undefiled: and though conversant with sinners, to communicate to them his goodness; yet "separate from sinners," in immunity from their evil.

 

 To this agrees well that title the Prophet MALACHI gives him, when he calls him the " Sun of Righteousness: “ full of purity and righteousness, as the sun is of light: all luminous, without spot, subject to no eclipse in himself, his light being his own: though our sins interposed may hide Him sometimes from us, as those real eclipses in the sun are rather ours; for we are deprived of light, but not the sun. CHRIST is many ways most fitly called the sun; for since all created light falls infinitely short of his worth, the prince and chief of them, the sun, cannot but suit best, so far as may be to set forth his excellency.

 

 The light of the sun is neither parted nor diminished by being imparted to many people and nations that behold it at one tune; nor is the righteousness of this "Sun of Righteousness " either lessened to himself, or to believers, by many partaking of it at once: it is wholly conferred upon each of them, and remains whole in himself. Hence it is, that not only CHRIST invites so liberally sinners to come to him, but even justified persons would so gladly draw all others to lay hold on this righteousness of their Redeemer, knowing well, that if all the world were enriched by it, they themselves would be no whit the poorer.

 

 Again, the sun has a vivifying power, not only of plants and vegetables, but, if Philosophers be right, it has a special influence in the generation of man. But this is both more certainly and more eminently true of this Suu we speak of in man's regeneration; that he is the proper and principal efficient of it. The Evangelist calls him at once, " The light and the life' of men." (John 1: 4.) To say nothing of him as a treasure, he is the source of our spiritual life and motion.

 

 When the sun takes its course towards its in the season of the year, it drives away the sharp frosts, and the heavy fogs of winter; it clears the heavens, decks the earth with a variety of plants and flowers, and awakes the birds to the pleasant strains of their natural music. When CHRIST, after a kind of winter, returns to visit a declining Church, admirable is the change that he produces; all begins to flourish by his sweet influence; his house, his worship, his people, are all clothed with a new beauty, but it is.spiritual, and therefore none but spiritual eyes can discern it. When he will thus return, all the power and policy of man can no more hinder him, than it could stay the course of the surf in its circle. In like manner, a soul, that can do nothing but languish and droop, while CHRIST withdraws himself, what inexpressible vigor and alacrity finds it at his returning Then those graces, that seemed to have been lost, bud forth anew, with a pleasant colour and fragrant smell. It is the light of his countenance that banisheth their false fears, that strengthens their faith, and cures their spiritual infirmities. This Sun is indeed the sovereign Physician "Unto you that fear my name, shall the Sun of Righteousness arise, with healing in his wings." (Mal. 4: 2.)

 

 Finally, all darkness flees away before him: it was his arising in the world, that made the day break and the shadows flee away. The types and shadows of the law were then abolished. It was his light that dispelled the mists of ignorance and idolatry; and he alone delivers the soul from the night of sin and misery. All the stars, and the moon with them, cannot make it day in the world; this is the sun's peculiar. Nor can nature's highest light, the most refined science and morality, make it day in the soul; for this is CHRIST'S.

 

 The common light of reason and conscience every man that comes into the world has from him as his Creator; but the special light of faith they alone that are born again have from him as their Savior. Gross is the darkness of every natural mind until CHRIST enlighten it. It can neither discern, nor receive the things of GOD. " Ye were darkness, (says the Apostle,) but now are you light in the LORD." It is nothing else but a mass of darkness, and the companion of darkness is confusion as it was in the mass of the world before light was created. And what is there under heaven more confused than a carnal mind The affections quite out of order, and though all evil, yet fighting one with-another, and continually hurrying the judgment whither they please. Now to dissipate this darkness, and remedy this confusion, CHRIST shines externally in his word: but too much daily experience testifies, that this is not sufficient.

 

 Therefore, to those whom he makes children of the light, to meet with this outward light of his word, he gives another internal, by the Spirit. The sun can make dark things clear, but it cannot make a blind man see them. But herein is the excellency of this sun, that he illuminates not only the object, but the faculty; doth not only reveal the mysteries of his kingdom, but opens blind eyes to behold them; and the first lineament of the renewed image of GOD in man, is that light in the understanding, removing not only that simple ignorance of divine things, but these misconceits likewise, and false principles, and that wicked pertinacity, whereof man's mind is naturally full. He that at first commanded light to shine out of darkness, infuses saving knowledge and light into the dark soul of man, and this light kindles love. It has a powerful influence, begetting heat in the affections. And this divine light conducts the soul that has received it, until it be received to the land of light and perfect happiness. Thus in our Redeemer is " the fountain of life," as the Psalmist speaks; " and in his light do we see light." (Psal. xxxvi. 9.)

 

 He is likewise here styled, " The Glory of the LORD." The ark of GOD was called the glory: It enjoyed that name as a type of CHRIST, in whom that which the ark contained was Fulfilled. The tabernacle is called " the dwelling of GOD’s glory." Typifying him in the tabernacle, in whose human nature that glory dwells far more excellently: *, "He dwelt in a tabernacle among us, and we saw his glory; as the glory of the only begotten SON of GOD, full of grace and truth." (John 1: 14.) The Author of the Epistle to the Hebrews calls him, " the brightness of his FATHER's glory, and the character of his person." And under these expressions lies that remarkable mystery of the SON'S eternal relation to the FATHER, which is rather humbly to be adored than boldly to be explained. It is true, he is called, " the wisdom of the FATHER;; " but this wisdom is too wonderful for us: he is called " the Word; " but what this word means, I think we shall not well know, until we see him face to face, and contemplate him in the light of glory. Meanwhile we may see him to be " the glory of the LORD," in a sufficient measure to guide us on to that clear vision reserved above for us. " We saw his glory," says that sublime Evangelist. But how could this excellent glory be seen by sinful men, and not astonish and strike dead the beholders "He was made flesh and dwelt among us," says he, "and we saw his glory." That majesty that we could never have looked upon, he veiled with human flesh, that we might not die, yea live, by seeing him. There he stood behind the wall, and showed himself through the trellis: " In him dwelt the fullness of the Godhead; " (Col. 2: 9;) but it was bodily. For who could have endured the splendor of the Godhead's fullness, if that cloud of his body had not been drawn betwixt And through it did shine that grace and truth, that wisdom and power, in the work of our Redemption, whereby he was clearly manifested to be " the Glory of the LORD."

 

 Surely we need not now ask the Church, or a believing soul, what is her Beloved more than another Or, if we do, well may she answer, " He is the chiefest among ten thousand, and altogether lovely; " for he is the light of the world, and the glory of the LORD. Let not the numerous titles of earthly potentates be once admitted into comparison with these. If we believe DAVID, the stateliest things and persons in the world, being balanced with vanity itself, are found lighter than it. And shall we offer to weigh them with CHRIST If we knew him rightly, we would not sell the least glance or beam of this light of his countenance for the highest favor of mortal men, though it were constant and unchangeable; which it is not. It is ignorance of CHRIST that maintains the credit of those vanities we admire: the Christian that is truly acquainted with him, enamored with the brightness of his beauty, can generously trample upon the smilings of the world with one foot, and her frownings with the other: if he be rich, or honorable, or both, yet he glories not in that; but CHRIST, who is the glory of the LORD, is even his chief glory. And the light of CHRIST obscures that worldly splendor in his estimation; and as the enjoyment of CHRIST overtops all his other joys, so it overcomes his griefs; as that great light drowns the light of prosperity, so it shines bright in the darkness of affliction; no dungeon so close that can keep out the rays of CHRIST'S love from his beloved prisoners. The world can no more take away this light, than it can give' it: and as this light is a comfort, so it is likewise a defense, that suffers no more of distress to come near the godly than is profitable for them Therefore we find very frequently in Scripture, where' this light and glory are mentioned, protection and safety jointly spoken of.

 

 " The LORD is my light, and my salvation; whom shall I fear" says DAVID. (Psal. 27: 1.) "The LORD is a sun and a shield too." (Psal. lxxxiv. 11.) And truly I think him shot-proof, that has the sun for his buckler. And for glory; " Upon all the glory shall be a defense," says our Prophet in his fourth chapter, fifth verse. And the Prophet, where he calls the LORD, " the Church's glory in the midst of her," he calls him likewise, " a wall of fire round about her." (Zech. 2: 5.) The only way then to be safe is, to keep this light and this glory entire. To part with any part of this glory is to make a breach in that wall of fire; and if that be a means of safety let all men judge: No, keep it whole, and then they must come through the fire that will assault you.

 

 Nor is this light only defensive of the Church that embraces it, but likewise destructive of ' all adverse powers. See a clear testimony of this: " And the light of Israel shall be for a fire, and his Holy One for a flame: [speaking there of the Assyrians:] and it shall burn and devour his thorns and his briers in one day; and shall consume the glory of his forest, and of his fruitful field: and they shall be as when a standard-bearer fainteth." (Isai. 10: 17, 18.)

 

 Let, then, the e Church of God entirely observe this light and glory of the LORD, and she shall undoubtedly be preserved by it. But to close in a word, first to those that know this light, and then to those that are yet strangers to it.

 

 You who know CHRIST, glory in him perpetually: well may he be your glory, when he is the glory of the LORD. There are some that pretend Love to CHRIST, and yet a taunting word of some profane miscreant will almost make them ashamed of him. How would they die for CHRIST, that are so tender as not to endure a scoff for -him Where is that Spirit of Moses, that accounted the very reproach of CHRIST greater riches than the treasures of Egypt O learn to glory in CHRIST! think highly of him, and speak so too. Methinks it is the discourse in the world that becomes Christians best, to be speaking one to another honorably of JESUS CHRIST: and of all men, the Preachers of his Gospel should be most frequent in this subject. This should be their great theme, to extol and commend the LORD JESUS, that they may inflame many hearts with his love, and best can they do this, who are most strongly taken with this love themselves such will most gladly abase themselves, that CHRIST may be magnified: and whatsoever be their excellencies, they still account CHRIST their glory; and they are richly repaid, for he accounts them his glory. This would seem a strange word, if it were not the Apostle's: '1 They are the messengers of the Churches, and the glory of CHRIST." (2 Cor. viii. 23.) Delight who will, either in sloth and ignorance, on the one hand, or in vain speculations and frothy wit, on the other; surely those Preachers shall only be approved in the great day, who have constantly endeavored, in their measure, to speak the best they could for their Master's advantage: and happy are those Christians, of what estate soever, that in all estates make CHRIST their glory, and in all actions have their eye fixed upon his glory, who is their light and the glory of the LORD.

 

 Now to those that are strangers to him; (would to God none that are to be spoken to were such;) to them I say; notice would be given both of the excellency and necessity of. CHRIST. Though it were possible to grope the way to happiness in the dark, yet none will deny that to be conducted thither by a constant light is both more safe and more delightful; but were there any possibility to attain that end without this light, the neglect of it were not altogether so strange. The wonder of all is this; That CHRIST alone being both that life, and the way to it, and the truth or life that guides in that way, yet Christians, so called, should esteem and look after him as little, as if he were wholly needless. What meanest thou, O besotted sinner! Is it so light a thing to die in thy sins, and eternally for them, that thou wilt not so much as. open and admit the light of salvation What wilt thou pretend in that terrible day Though all other kind of people should offer some excuse, thou who hast heard the Gospel shalt be speechless: for not only the rigor of justice shall condemn thee, but mercy itself shall plead against thee, for thou hast despised it. That light did come and was not embraced, shall be thy main condemnation. How many thousands that make no doubt of heaven, yet shall then fall short of it It is not a superficial profession that will then pass current. It is not some sighs and groans from an unsanctified heart, which either come from custom or some present touch of the word; nor yet is it some sudden rising of inward affection towards CHRIST upon the report of his worth, that shall then serve the turn. The intellective knowledge Of CHRIST, the distinct understanding, yea, the orthodox preaching of his Gospel, the maintaining of his public cause, and suffering for it, shall not then be found sufficient. Only that peculiar apprehension of CHRIST, those constant flames of spiritual love, that even course of holy walking in hiss light, shall be the characters whereby CHRIST shall own his children, and admit them into the inheritance of perfect light. One of the speakers in the book of JOB, discoursing of the prosperity of the ungodly, calls it but his candle, and tells how long it can last, His candle," says he, " shall be put out with him," and that is the longest term of it. If it last his life-time, it shall convey him no further; he goes into eternity in the dark; and therefore, as ST. JOHN says, cc he knows not whither he goeth." Is it not a sad thing, when the soul that knows no other but worldly light, must take leave of it, and enter into eternal darkness, there to be incessantly tormented with present anguish, and the frightful expectation of the last judgment, where it must take again that body which was the accomplice of its wickedness, to be partaker of its punishment where it shall have a double misery, to behold crowns of immortality distributed to the godly, after the short combats of this life, and itself thrust out among the devils Then shall all men be some way sensible, what is the worth of this now-contemned light, the LORD JESUS CHRIST: the greatest number too late; for they shall be banished from it for ever; but the righteous shall then most perfectly know, and for ever enjoy this light and glory of the LORD: To whom, with the FATTIER of Lights, and SPIRIT of Grace, be an eternity of praise and honor.

 

SERMON 6:

 

CANT. 1: 3.

 

Because of the savor of thy good ointments, thy name is as ointment poured forth; therefore do the virgins love thee.

 

 THE natural workings and desires of things are agreeable to their being. The beasts, according to their sensitive life, seek those things that tend to the preservation of that life, and affect nothing higher than those, and they are satisfied. Man (except such as are in the lowest stage and border upon the beasts) finds nature, even corrupt nature, raising him to higher desires and designs. And yet of the best of them, the Apostle's maxim holds true, " They that are after the flesh, mind the things of the flesh." But he subjoins the excellency of some men beyond the best naturalist: " They that are after the spirit, the things of the Spirit." (Rom. viii. 5.) They must not be confined to things natural, but are strongly moved towards spiritual blessings, and CHRIST the sum of them. And having once tasted of his sweetness, " of the savor of thy good ointments," they can admit nothing into competition with his love: and this it is that lies under these words.

 

 Numbers have been his guests at this time, and the greatest number think they came to good purpose: but know, that you are so far from partaking of CHRIST in the Sacrament, that you have not so much as smelled his perfumes, if you be not strongly taken with his love. Great are the praises, and many the duties you owe him for so rich favors, and show therefore your good-will, and endeavor some payment. But know, that none of them are current, except they be stamped with love. If you love not, you do nothing; all your labors and services without it, are as so many ciphers: and with it the meanest of them will find acceptance.

 

 You have briefly, in the words, CHRIST's loveliness, and the Christian's love: the former the cause of the latter both couched under borrowed terms, according to the whole strain of this allegorical song; to which the true experimental knowledge of this love is the best commentary.

 

 In all love, three things are necessary: 1. Some goodness in the object, either true and real, or apparent and seeming to be so; for the soul, be it never so evil, can affect nothing but what it takes some way to be good. 2. There must be a knowledge of that goodness; for the most excellent things, if altogether unknown, affect not. 3. There must be a suitableness or agreement of that good thing with the nature of those which should affect it; otherwise, how good so ever it is, it is not good to them.

 

 Now all these we have clearly in this love. (1.) The goodness, the excellency of CHRIST, expressed by "precious ointments." (2.) The manifestation and making it known, signified by" the pouring forth of his name." (3.) His fitness, and congruity with them, here mentioned under this denomination, "virgins: " such as have the senses of their souls, not stopped with the pollutions of the world; but pure and active, and exercised to discern good and evil: these three requisites, thus met, must needs produce love. " Therefore do the virgins love thee."

 

 "Because of the savor of thy good ointments." How true is the Apostle's word, when he calls CHRIST the believer's "all things." And that radical grace of faith, because it apprehends CHRIST, has a kind of universality and it is reasonable too; it alone being to the soul what all the five senses are to the body. It is the eye and the mouth: a wonderful` eye; " it sees him that is invisible." (Heb. 11:27.) The mouth; "it tastes that the LORD is gracious." (I Pet. 2: 3.) Yea, take these both together in one-place: "O taste and see that the LORD is good." (Psal. xxxiv. 8.) It is the soul's ear, for what else is meant, when it is said, " He that has an ear to hear, let him hear: “ And was, it not that touch which CHRIST took special notice of, and with good reason distinguished from the common touch of the, multitude that was crowding about him; that touch alone draws virtue from him ~~ Somebody has touched me; for there is virtue gone out of me." And lastly, as it is all those other senses, and CHRIST its object in reference to them all; so here, in its smelling, it finds the savor of his fragrant graces, and by that works love.

 

 What strange odds is there betwixt the opinion of CHRIST's spouse, and the world that knows him not They wonder what she sees in him desirable: she wonders that they are not all ravished with his excellencies. They prefer the basest vanities in the world before him: she finds the choicest and richest things in the world too mean to resemble the smallest part of his worth. See in this song how busily and skillfully she goes to all the creatures, and crops the rarest pieces in nature and art to set forth her Well-beloved; and seems to find them all too poor for her purpose. One while, she extols hint above all things beautiful, and pleasant to the eye; another while, above things delectable to the taste; as in the former verse,-" Thy loves are better than wine;" and here she prefers the perfume of his graces to the most precious ointments.

 

 When a natural eye looks upon the Sacrament of the LORD's Supper, it finds it a bare and mean kind of ceremony. Take heed there be not many that, come to it, and partake of it with others, that prize it little; and do indeed find as little in it as they look for. But O! what precious consolation doth a believer meet with at this banquet! How richly is the table furnished to his eye; what plentiful varieties employ his hand and taste! What abundance of rare dainties! Yet there is nothing but one here: but that one is all things to the believing soul. It finds his love sweeter than tire richest wine to the taste, or best odors to the smell; and that delightful word of his, " Thy sins are forgiven thee," is the only music to a distressed conscience.

 

 " Thy good ointments." The holy ointment of the sanctuary, under the law, was composed according to GOD’s own prescription: (Exod. 30: 25:) And they were straitly forbid to imitate it, or make any like it; to signify the singular holiness, the matchless worth of the anointing oil of gladness, wherewith our High Priest, the LORD JESUS, was anointed above his fellows. And in this he is incomparable, that his ointment he has not from without. It was his own divine nature that perfumed his manhood with these precious ointments. GOD, and the SPIRIT of the LORD, is said to have anointed him: " Thou lovest righteousness and hatest wickedness; therefore GOD, thy God, has. anointed thee with the oil of gladness above thy fellows: " (Psal. xlv. 7:) and, " The SPIRIT of the LORD GOD is upon me, because the LORD has anointed me to preach good tidings unto the meek." (Isai. lxi. 1.) But know that that SPIRIT, and the FATHER, are one in essence with the eternal SON. In that mystical song much like to this, in the 45th Psalm,• at the 8th verse, it is said, that his "garments smell of myrrh, and aloes, and cassia, as he comes forth of his ivory palaces." When he came down from above to dwell among men, he appareled himself like them_; he was clothed with human flesh: but yet that vesture was so transcendently enriched with all graces, as with costly perfumes, that men might easily know there was more under them than a mere man; yea, even in that low estate did such beams of his glory shine through, that those whose eyes were open did clearly behold them, and knew him to be no less than the only-begotten So N of God by this, that He was so " full of grace and truth." (John 1: 14.) And these are, in a word, these "precious ointments," whose delightful smell is here recommended.

 

 Now to enumerate and describe these graces, what tongue of men, yea, or of angels, were sufficient What other is the main subject of the whole Scriptures What mean all the figures and ceremonies of the law; the costly furniture and ornaments of the temple; the rich vestments of the High Priest; that fine linen, that silk and gold, these gems and precious stones Were any of them, were they all, any other but shadows and dim resemblances of the matchless perfections Of JESUS CHRIST It is strange, that Christians have so low conceits of their high Redeemer! What is the Gospel, but a more clear and plentiful pouring forth of those ointments What was the great labor and business of the holy Apostles, but the diffusing of CHRIST'S grace through the world "I determined to know nothing among you, save CHRIST and him crucified," says ST. PAUL to his Corinthians. What was that other Sacrament and this, but coverts under which CHRIST conveys himself and his graces to the believing soul, while the profane and slight-hearted receivers are sent away with empty elements Thus you see how ample a subject these graces are in the general: and truly, the consideration ofany one particular of them, might be the employment of many hours. Would you have the wisdom of CHRIST look what the Apostle says of it; "In him are hid all the treasures of wisdom and knowledge: “, (Col. 2: 3:) not some drops of wisdom, no, nor streams, but a fountain. A treasure, not one treasure, but treasures; many, yea, all the treasures of wisdom and knowledge; yet not obvious to every eye, but, as treasures, they are hid. The children of wisdom, which are the world's fools, have some knowledge of this his wisdom, and draw from it for their own use; but to sound the depth of it, who can be able

 

 No less admirable is his holiness. He is both the immaculate Lamb, and the undefiled Sacrifice. " Such a High Priest became us: " Became us Yes; " holy, harmless, and undefiled." (Heb. 7: 26.) The more we were defiled with sin, the more stood we in need of an undefiled and spotless High Priest: it was as expedient that he should be unlike us in that, as that he should be like us in all other things. Therefore, as for the legal priesthood there was a holy consecrating oil, this immortal High Priest was anointed with the most entire and complete holiness; and this perfect holiness of his is set forth as myrrh,-the best ointments and spices. Myrrh is of a virtue preservative from corruption. He was not only of excellent smell while he lived among men, but this myrrh did likewise preserve and exempt him from contracting any corruption or pollution by the bad`air of sinful company; so that he conversed with sinners that he might convert them, without any danger of infection. And as he was thus extraordinarily anointed with the Spirit of wisdom and holiness, so likewise with the Spirit of meekness, therefore called, " The Lamb of GOD." His "voice was not heard in the streets." And take in that other grace, which he himself mentions, together with his meekness, as being near in nature to it, humility. " Learn of me, for I am meek and lowly in heart." (11lalt. 11: 29.), Indeed, humility is an odoriferous grace, and adds a kind of sweetness and luster to all other graces. As balsam, which is the chief of precious ointments, used to be tried, and that is the truest and best, put into any liquor, which goes to the bottom; that but slight which swims above; so these graces are most upright that are accompanied with most humility. And that this may be out of doubt, you know that CHRIST (of whom we now speak) as he had most grace, so he was most exemplary; in humility; and certainly, the sweet smell of this good ointment did fill the whole house, when he washed his disciples'' feet; as it is said of the ointment that Mary poured upon his feet, in the foregoing chapter. (John 12:).

 

 Amongst many other of his gracious qualities that might be mentioned, we cannot but take particular notice of his love; the rather, because the fragrant smell of his graces is here said to beget love. Now you know that one of the strongest attractives of love, is love *. What made him empty himself of his glory, but because

 

he was full of love What made him take on him the form of a servant, stiffer heat and cold, and hunger and poverty, but love What other was it made him digest the persecutions, revilings, and the contradiction of sinners, but love But the great wonder of his love is this, He died to become our life: who has loved me, and given himself for me," says the great Apostle. " And hereby perceive we the love of GOD, because he laid down his life for us," says the beloved Apostle. Was it the nails that held him fast to the cross, when they tauntingly bade him come down No; it was his love, that was stronger than death. But all this was nothing to the angry countenance of his FATHER, nor would he ever have ventured upon that, if infinite love had not persuaded him: no wonder if the Apostle calls it a love that passeth knowledge. " That you may know," says he, " the love of CHRIST which passeth knowledge." (Eph. 3: 19.) Know it-we may and should; but we must know withal, that we cannot know it fully. And this is our comfort, that it is greater than we can comprehend; for if it were not so, it would be less than we stand in need of. So much of his love we may understand as may abundantly inflame our hearts with love to him: for this purpose has he revealed it, and made his name like an ointment poured out. And that is the second thing.

 

 "His name." That is, the report and manifestation of his excellencies; and if you will take it properly of his name JESUS, and CHRIST, or the MESSIAH, it is true of them, for they are significative of there excellencies. Ask an afflicted conscience, if JESUS, that is, a Savior, be not a precious word, that has a sovereign value, both a refreshing smell and a, healing virtue The hammer of the law may break a stony heart in pieces, but it is only the blood of JESUS that can soften it; and where it is effectually poured, either upon a wounded soul, it heals it, or upon a hard heart, it mollifies it. For that other name, CHRIST, well may it be called an ointment poured out, `for it signifies his anointing; and that the sweet savor of this name may affect you, read but that one passage;

 

 "The SPIRIT of the LORD God is upon me, because the LORD has anointed me to preach good tidings, &c." (Isai. lxi. 1.) What inestimable riches of consolation are there in each of these effects, to which CHRIST was anointed! And yet, we find not a 'word amongst them all for a proud stiff-necked sinner. Here are good tidings, but it is to the meek; comfortable binding up,-but it is for the broken-hearted; liberty,-but it is for captives and prisoners, groaning under their chains, and desirous to be delivered; not for such as delight in their bondage; there is-" oil of joy, and garments of praise,"-but they are provided for mourning, dejected spirits, that need them; not for the impenitent: On the contrary, there is a terrible word interjected in the midst of these promises: "The day of vengeance of our GOD: “ and that is the portion of - CHRIST'S enemies; and such are all incorrigible sinners.

 

 Thus it is, at the same banquet from which you come, one may be filled with spiritual joy, and the very person that sits next be filled with a secret curse, and return more miserable than he came. But let the lamenting sinner lift up his head, and behold CHRIST the Sox of GOD anointed a Prophet to preach salvation and liberty to such; a Priest to purchase it, and a King to give it.

 

 Now the pouring out of this name is divers. Before the coining of the MESSIAH, his name was poured out in prophecies and promises, in types and legal ceremonies; but more fully when the " Word was made flesh: " then angels and holy men, yea, and women, spake clearly of him. What was his FATHER'S voice at his baptism The HOLY GHOST's descending What was his own preaching, and miracles, and conversation, but all the pouring forth of his precious name And in his sufferings and death, what think you Was not his name then poured forth, yea, his blood with it Yes, truly; being extended on the cross, and his body pierced in divers places, his precious ointments were shed abroad towards all the quarters of the world. their smell both reached heaven and the visible earth. God the FATHER (as he was sale, to do in NOAH'S sacrifice.) did much more smell in his sacrifice a savor of rest, appeasing his wrath; and all believers a savor of peace, a quieting of their consciences. And as aromatic spices, when they are pounded out and. beaten, send forth their sweet smells most liberally, so in these his sufferings, did the obedience, patience, and love, and all the graces, and the name of our SAVIOR, most clearly manifest themselves to the world.

 

 After he was dead they embalmed his body, but they knew not that his own virtue would do more than all the ointments and spices in the world could do, not only by preserving his body from corruption, but by raising it the third day. And truly, after his resurrection, his own disciples knew his name better than ever before, and yet more fully after his ascension, when the HOLY GHOST came down upon them, which was poured from heaven on them for this very end, that they might pour forth CHIIST's name to the earth: (Acts 2: 8:) and they did so, carrying this precious treasure in earthen vessels. And ever sine!-, God has continued the pouring forth of this name, by the ministry and preaching of the Gospel.

 

 It is true, there are too many of those that are employed in this work, that seek themselves, and their own ends, rather than his glory. And they that are more upright are sinful men, but how mean and unworthy so ever, yet despise not the Gospel. Let the sweet name which they pour forth, prevail for itself, that so you may reverence and love it, if you would have salvation by-it; and there is no other name under heaven, by which that can be obtained.

 

 As this name is poured forth in the Gospel preached, so in the Sacraments annexed to it; and particularly in this, when the bread is broken, and the wine poured out. And was not this the earnest desire of the receivers of it this day It should have been to have our share in it, for the refreshment and curing of our souls. Nor shall any that came thus be disappointed; and if not presently, yet most certainly, and that in due time, they shall find the sweet fruits of it.

 

 You have heard many ways how the name of CHRIST is poured out; yet there is one more, without which all the rest are ineffectual. It is this, The secret and powerful working of the SPIRIT of God in the soul. The ordinances and means of, salvation do indeed pour forth the name of CHRIST round a man; but until the SPIRIT concur with them, not one drop falls within the soul. And is he not so much the more miserable, that hears much of CHRIST, and partakes nothing of him Yes, Surely; a man may have much knowledge of CHRIST, and may understand well, yea, may preach well, concerning his worth and graces, and yet not love him. But there is a particular knowledge of him by the infusion of the SPIRIT, and where the smallest measure of this is, it presently wins the affection. There is a shedding abroad of the love of God in our hearts, and this draws us after him; for our love to God is nothing else but the reflection of his love to us. So then, though many hear of CHRIST, yet because there are but few that have this knowledge of him, therefore it is that so few truly esteem him, and love him, and they are such as are here called virgins. And that is the third thing.

 

 "The virgins." Similitude and conformity of nature begets friendship. Pure affections delight in a pure object, and make them such; for the truth is, CHRIST Both not find men naturally suitable to himself, but as he took on him our nature, so he washeth away the sinfulness of our nature, and makes it that way conformable to his; and they that are changed, though they were formerly lovers of sin, yet by conversion, which is called regeneration, they are born again, and so become not only chaste, but even

 

virgins, spiritually; for by virgins here, are not meant such as Romish votaries fancy them to be: no, this virginity may well consist with any lawful state of life.

 

 These virgins are such as be truly holy, and pure in heart and life; who, though they are not perfectly free from all sin, yet they have affection to no sin. These are

 

singularly delighted with the smell of CHRIST'S name and graces, while the voluptuous person and the profane worldling dislike and despise it. The virgins bestow their affection whole and entire upon CHRIST,

 

 How grossly do you delude yourselves, that make your hearts dens of pride, filthy lust, malice, and envy, and thousands of vanities, and yet think to find a corner in them to lodge CHRIST too! Truly you would but straiten him in room, and give him very bad neighbors. No; they that think not a whole heart too little for him, shall never enjoy him.

 

 "The virgins love thee." Grace destroys not the natural passions of the soul, but corrects them, by destroying their corruption; and so they become not only not contrary to grace, but are made the subject and seat of grace. This of love, which is the chief of them, we see it abolisheth not, but rectifies it, recalling it to its due object, and turning it into the right channel, by which it may empty itself into the ocean of goodness.

 

 And this love may well consist with the purity of virgins; yea, it is this love that purifies and makes them such. The virgins' love: but whom Thee: and it is as reasonable a love as it is pure. " Therefore they love thee," because thou hast made there, in some measure, apprehensive of thy worth, which commands the love of all that know it; not a cold and indifferent affection, but a superlative- ardent love, far overtopping all their other desires; and good reason, since CHRIST doth infinitely and beyond all comparison surpass all other things desirable. Ask your own hearts if you love CHRIST thus For if not thus, you love him not at all, ST. PAUL'S love was of this size: " But what things were gain to me, those I counted loss for CHRIST; yea, doubtless, and I count all things but loss, for the excellency of the knowledge of CHRIST JESUS my LORD, for whom l have suffered the loss of all things, and do count them but dung, that I may win CHRIST." (Phil. 3: 7, 8.)

 

 Thus love will not only undergo difficulties and sufferings for CHRIST, without either repining or fainting, but it will even be glad to meet with them, as opportunity is, to exercise and testify itself. Hard things will seem most easy for his sake, and bitter things exceeding sweet. In a word, to him that loves, scarce any thing is impossible. Love is the leading passion of the soul;, all the rest conform themselves to it: desire, and hope, and fear, and joy, and sorrow. If then you love CHRIST, the desires and breathings of your soul after him are strong and earnest. If He withdraw himself, or appear angry; if either you see him not, or see him look discontented, your grief will be so deep that it cannot be allayed by any worldly enjoyments: yet upon some former tokens of his love, hope will uphold the soul, until the beams of his grace scatter the cloud and break through. Though our JOSEPH seem strange, and speak roughly for a while, He cannot long refrain from discovering his affection. Again, love you him Unspeakable will be your joy when he smiles upon you: as great will be your delight in possession, as your desire is in pursuit; and while you have his presence, it will be too hard a task for any affliction to dismay you. Have you indeed heard CHRIST speak comfortably to you this day at his holy table How will this enable the soul, and arm it against dangers and distrustful fears! " Perfect love casteth out fear," that is, all base and servile fear; but there is one fear that is in no heart but where love begets its Fear to offend.

 

 You know how wary and loath men are to displease those they love; therefore it is, that love to CHRIST and a careful observing of his commandments, are inseparable companions; yea, love itself " is the Fulfilling of the law," for it gives up the heart to GOD, and consequently the whole man. Then there is no return of duty which your receiving of CHRIST calls for,-and what cloth it not call for-there is none, I say, but is comprised under this one of, love. Do you owe him praises Yes, surely; then love him; that will stir you upp to praise him. You never knew, but where much love was in the heart, it made the tongue ready and active upon all occasions to praise the party loved. Love will entertain small courtesies with great thanks; much more where the benefit so far exceeds all possible thankfulness. 

 

 Ought you to serve and obey him Doubtless he has for that purpose redeemed you with his precious blood; and truly there is no obedience nor service so full and so cheerful as that which flows from love. Should you study conformity to CHRIST, and labor to be like him Yes, for this is to walk worthy of CHRIST: then there is nothing assimilates so much as love. Men delight in their society whom they love, and by their society they insensibly contract their customs, and become like them. These virgins that love CHRIST for his graces, love to converse with him; and by conversing with him, they receive of his graces, and have a smell of his perfumes. Not only do they by the smell of his garments, obtain the blessing; but likewise smell like him, by the participation of sanctifying grace: of his wisdom and holiness, in a pure and godly conversation, abstaining from the lusts and pollutions of the world; of his meekness and humility. Never think that one and the same soul can have much pride and much of CHRIST; ever the more grace a man has, the more sense has he of his own unworthiness, and GOD’s free mercy; and consequently, the more humility.

 

 If you love CHRIST, you cannot choose but be like him in love to your brethren. This is expressly compared, by the Psalmist, to the precious ointment poured upon AARON'S head, that ran down to the very skirts of his garments. Our Head and High Priest, the LORD JESUS, has incomparably testified his love to believers, whom he is pleased to call his brethren: they are far from equaling him, either in love to him, or one to another; but they imitate him in both. This is his great commandment, that we " love another, even as Ale loved us; " which is expressed both as a strange motive, and a high example.

 

 It is not possible that a spirit of malice and hatred can consist with the love Of CHRIST. Finally, should you be ready to suffer for CHRIST Yes. Then love is that

 

which will enable you; and if you were inflamed with this fire, then, though you burned for him, that fire would only consume your dross, and be soon extinguished, but this would endure for ever.

 

 By these and the like evidences, try whether you indeed love the LORD JESUS CHRIST. You that profess to love him, testify the sincerity of your love; and be assured, that if you be now found amongst those virgins that love him, you shall one day be of the number of those virgins that are spoken of Rev. 14: 3, 4, that sing a new song before the throne of GOD.

 

 If you hate the defilements of the world, and be not polluted with inordinate affection to the creature, it shall never repent you to have made choice of CHRIST: "He shall fill your hearts with peace and joy in believing." When you come to his house and table, he shall send you home with joy and sweet consolation, such as you would not exchange for crowns and sceptres; and after some few of these running banquets here below, you shall enter into the great marriage-supper of the Lamb, where faith shall end in sight, and hope in possession, and love continue in perpetual and full enjoyment; where you shall never be weary, but for ever happy in beholding the face of the blessed Trinity. Amen.