And now, having thus far seen in what sense the blessed SPIRIT of GOD may be said to be given or communicated, we come next briefly to show,

 

 IV. 2. In what respect we are here, pursuant to the design of the present discourse, to affirm a necessity in reference to this communication.

 

There was a consequent, moral necessity of this communication, upon what the IMMANUEL was, did, suffered, and acquired. There was an antecedent, natural necessity of it, in order to what was to be effected and done by it. In the former respect, it was necessary in point of right, as it stood related to its meriting cause. In the latter respect, it was necessary in fact, as it stood related to its designed effect, which could only be brought about by it. In short, the communication of the SPIRIT was necessary to the restoring of this temple; the constitution of IMMANUEL was necessary to the communication of the SPIRIT.

 

 This former necessity has, in great part, been evinced already, in representing the ruinous state of GOD'S temple among men, when IMMANUEL undertook the reparation of it; and in treating of his abundant rich sufficiency for this undertaking. The other will more directly come under our consideration, in what follows; wherein, however, we must have reference to both.

 

 For as we have shown, that the immense fullness of both righteousness and SPIRIT, treasured up in IMMANUEL, could not but be abundantly sufficient for the purpose of restoring GOD'S temple; and also, that his fullness of righteousness was in order to the remission of sin, as well necessary, as sufficient to the same purpose; so it remains to be shown, that his fullness of SPIRIT, as it was sufficient, so is the emission of it necessary, for that part it was to have in this restoration.

 

 And that the whole course of Divine dispensation, in restoring this temple, imports a steady comportment with this necessity, in both the mentioned kinds of it.

 

 Therefore, IMMANUEL being the procurer of this restoration, as this may fitly be styled the temple of CHRIST; so the SPIRIT being the immediate actor herein, it is also styled the” temple of the HOLY GHOST.”

 

 V. GOD'S own judgment is the surest measure to direct ours, of what was necessary in this case. And so far as the ground of his judgment is>, by Himself, made visible to us, we are neither to put out our own eyes, nor turn them away from beholding it.

 

 It is always safe and modest to follow Him, by an obsequious ductile judgment of things apparent, and which He offers to our view, or appeals to us about them. To go before Him, by a preventive judgment of the secret things that belong to Him, or pretend to give reasons, or an account of his matters, where He gives none Himself; argues, rambles, arrogance, and self-confidence.

 

 Our judgment may be truly said to follow His, when He having, in his Word, declared his choice of such a course, which He steadily pursues in his consequent dispensations, we thereupon conclude that course to be most fit; and that what He judged most fit, was to Him necessary.

 

Therefore may we, with just confidence, undertake to show, That his declared, chosen, constant course of giving the SPIRIT, for restoring his temple with men, is to do it in CHRIST, or IMMANUEL, the constituted Mediator between GOD and man. And that it was apparently reasonable, and becoming of Himself so to do. Whereby the necessity will appear, both of his giving the SPIRIT, for the restoring of his temple; and of his settling the constitution of IMMANUEL, or such a Mediator, in order to the giving his SPIRIT.

 

 We now proceed to show, 1. That the HOLY SPIRIT is not otherwise given, than in, or by IMMANUEL. 2. How necessary, or (which comes to the same) how highly reasonable it was, that so mighty a gift, and of this peculiar nature, should not be vouchsafed unto men, upon other terms, or in any other way than this.

 

 VI. 1. For the former of these, that the SPIRIT of GOD is actually given, upon this account only, his own Word sufficiently assures us; and who can so truly inform us, upon what considerations He doth this or that, as He himself Let us then, with unbiased minds, consider the import of what we find spoken in the Holy Scripture, about this matter; which I conceive may be truly summed up thus, namely:

 

 (1.) That the HOLY SPIRIT is given, to this purpose of restoring the temple of GOD with men, with the worship and fruitions thereof, under a two-fold notion, as a builder, and an inhabitant.

 

 (2.) That it is given for both these purposes, for CHRIST'S sake, and in consideration of his death and sufferings; though they have not influence to the obtaining of this gift, for both these purposes, in the same way, but with some difference, to be afterwards explained.

 

 (3.) That it was not the immediate effect of last buffering, that this blessed Spirit should be forthwith given to this or that particular person; but that all the fullness of it be given into CHRIST'S power, and the right of dispensing it annexed to his office, as He is the Redeemer of sinners, and Mediator between God and them, for the accomplishing the end of his office, the ceasing of controversies, enmities, and disaffections on our part, GOD-ward.

 

 (4.) That hereupon its actual communication, for both the mentioned purposes, is immediately from CHRIST, or by and through Him.

 

 (5.) That it is given by CHRIST, under the former notion, or for the former purpose of re-building GOD'S temple, as a Sovereign, or an absolute plenipotentiary in the affairs of lost souls, so as not to be claimable upon any foregoing right.

 

 (6.) That He gives it under the latter notion, and in order to a continued abode, as the steward of the household of GOD; proceeding herein by fixed rule, published in the

 

Gospel, according whereto the subjects of this following communication, being qualified for it, by the former, may with certainty expect it, upon the prescribed terms, and claim it as a right: He having, by the merit of his blood, obtained that they might do so.

 

CHAPTER 7:

 

 I. Now let us see, as to each of these, whether this be not the plain doctrine of the Scriptures.

 

 1. For the first, it has been sufficiently shown, and the common experience of all the world shows, that till this blessed SPIRIT be given, the temple of GOD is every where all in ruin; that therefore He cannot dwell, till he build, and that He builds-.that He may dwell, are things hereupon plain in themselves, and are plainly enough spoken in Scripture.

 

 When the Apostle had told the Christians of Corinth.” Ye are GOD'S building,” he shortly adds,” Know ye not that ye are the temple of GOD, and that the SPIRIT of GOD dwells in you” (1 Cor. 3: 9.) This temple, being a living thing, (1 Pet. 2: 7,) the very building and formation of it is, in the more peculiar sense, generating; and because it is to be again raised out of a former ruinous state, wherein it lay dead and buried in its own ruins, this new production is regeneration; and do we need to be put in mind whose work that is That” it is the SPIRIT that quickens” (John 6:) Or of what is so industriously inculcated by our LORD, (Chap. 3: 3, 5, 6,) and testified under the seal of his four-fold Amen, that this new birth must be by the SPIRIT

 

 And we have both notions again conjoined; (Eph. 2::) for having been told, that” both [Jews and Gentiles] have by one SPIRIT access to the FATHER,” (Verse 18,) so as to be no longer strangers, and at a distance, but” made nigh to GOD;” (Verse 19 compared with Verse 13;) it is said, “ We are built upon the foundation of the Prophets and Apostles, JESUS CHRIST himself being the chief Cornerstone;” (Verse 20;) and again added,” In whom all the building fitly framed together, groweth [as a living thing] unto an holy temple in the LORD.” (Verse 21.) After all which, the end and use of this building is more expressly subjoined,” In whom also ye are built together, an habitation of GOD, through the SPIRIT.” (Verse 22.)

 

 It is therefore sufficiently evident, that the SPIRIT is given for these several purposes, both as a builder and a dweller.

 

II. 2. That it is given for CHRIST'S sake, whether for the one purpose or the other, is as expressly signified as any thing in the whole Gospel; for what means it, that it is said to be given” in his name” (John 14: 26, and 15: 26.) That the work it does, being given, is said to be done in his name” Ye are sanctified in the name of our LORD JESUS CHRIST, and by the SPIRIT of our GOD.” (1 Cor 6: 11.)

 

 Yea, and that it is gi\en in consideration of Jns sufferings and death, is> not less plainly spoken; for not only are the immediate and most peculiar operations of this SPIRIT ascribed to his death,” He himself bare our sins in his own body on the tree, that we being dead to sin, might live to righteousness;” (1 Pet. 2: 24;) but the imparting of the SPIRIT itself, is represented as the design and end of those sufferings:” He was made a curse for us; for it is written, Cursed is every one that hangeth on a tree; that the blessing of ABRAHAM might come on the Gentiles, that we might receive the promise of the SPIRIT.” (Gal. 3: 14.)

 

 III. It was the same way, and on the same terms, upon the largeness and certainty of the Divine prospect, touching CHRIST'S future sufferings, that this was the blessing of ABRAHAM, and his posterity, long before he suffered: That GOD” gave them,” of old,” his SPIRIT to instruct them;” (Nek. 9: 20;) which is not obscurely implied, when, looking back upon the days of old, they are said to have” rebelled, and vexed his SPIRIT.” (Isaiah Ixiii. 9,

 

 And when STEPHEN tells them,” Ye do always resist the HOLY GHOST; as your fathers did. so do ye;” (Acts 7: •51;) it is implied, that even from age to age, that blessed SPIRIT was striving with them; for there could be no resistance, where there was no striving. And that, in those former ages, that HOLY SPIRIT was active among them upon CHRIST'S account, and by the procurement of his future sacrifice, is also sufficiently intimated, in that when it is said, that under MOSES, they did eat and drink spiritual meat and drink, they are said to have” drank of the Rock that followed them;” and it is added,” that Bock was CHRIST.” And by what provocations could they be supposed more to” resist and vex the HOLY SPIRIT,” than by those wherewith,” in the day of provocation and temptation,” they are said to have” lusted in the wilderness,” and” tempted GOD in the desert;” (Psalm cvi. 14; Ixxviii.; xcv.; Heb. 3:;) by which they are expressly said to have tempted CHRIST' (1 Cor. 10: 9.)

 

 IV But when the fullness of time, and the season for the actual immolation of that sacrifice, was now come, that the immense fullness of its value might be duly demonstrated, the great prophetic oracle, given to ABRAHAM, must take effect:” In thy seed [namely CHRIST] shall all the nations of the earth be blessed.” (Gal. 3: 16.) Now must” the blessing of ABRAHAM come upon the Gentiles;” nor could any time have been more fitly chosen, that the copiousness, and vast diffusion of the effect might demonstrate and magnify the power and fullness of the cause.

 

 The drawing of- all men was that which must dignify the Cross, and incite all eyes to behold and adore” the Son of man lifted up,” (John 12: 32,) and in the midst of death, even with his dying breath, sending forth so copious a diffusion of SPIRIT and life!

 

 And now had it only been said, loosely and at large, that this was brought about by his dying, that might admit a great latitude; but when the effect is expressly ascribed to his dying so, as the cause, that is, to his being lifted up, to his being made a curse in dying, by hanging on a tree, and a curse for us, to redeem us thereby from the legal curse which lay upon us before, the curse of the law, the doom which the violated law laid upon us, of having (as is apparently meant) the SPIRIT with-held from us, that thereupon the great and rich blessing might come upon us, of having that HOLY SPIRIT freely, and without further restraint, communicated to us; this puts the matter out of all dispute, that it was in consideration of his dying, that GOD now gives his SPIRIT, and leaves no place for contending against it.

 

 It is then the plain doctrine of the Scriptures, that the SPIRIT is given for the restoring of GOD'S temple with men, for the sake of CHRIST'S death and sufferings, who was IMMANUEL; and, in his own person, the original temple, out of which each single temple was to arise; as well as he was the exemplary temple, unto which they were all to be conformed.

 

 V. But whereas his sufferings and death have their influence differently, to the SPIRIT'S building of any such particular secondary temple, and to his replenishing and inhabiting it; that difference we shall find is not difficult to be represented, according to the tenor of the Scriptures also: In order whereto, it will be of use to add, That, as the immediate effect of his sufferings and death, the SPIRIT, in all the fullness thereof, is first given into his power, and the right of communicating it annexed to his office, as he is the IMMANUEL, the Redeemer of sinners, and Mediator between GOD and them; that it might implant what was necessary, root out what should be finally repugnant, either to their duty towards him, or their felicity in him.

 

 That this was the end of his office, the very notion of a Mediator between GOD and men doth plainly intimate.” For JESUS CHRIST himself suffered once, the just for the unjust, to bring us to GOD.” (1 Pet. 3: 18.) Which must signify not only that he was to render GOD accessible, expiating by his blood our guilt; but also to make us willing to come to him, vanquishing, by his SPIRIT, our enmity: without both we could not be brought to GOD, which was, we see, the end of his suffering.

 

 VI. It was upon the account of the blood of our Redeemer, shed on the cross, that the FATHER “was pleased all fullness should dwell in him,” as an original temple, to serve the purposes of that great reconciling work, undertaken by him; the raising up of multitudes of temples all sprung from, this one, in this world of ours,” that GOD might dwell with men on earth!” (2 Chron. 6: 18) And that ascending (in order whereto he was first, dying, to descend)” that he might fill all things, give gifts,” that of his SPIRIT especially; and that to such as were” enemies in their minds by wicked works, even the rebellious also, that the LORD GOD might have his temple, and dwell with them.” (Psalm Ixviii. 18.)

 

 And whereas that work must comprehend the working out of enmity from the hearts of men, against GOD, (and not only the propitiating of GOD to them, to which the word, *, seems, principally to intend,) and that a great communication of influence, from the Divine SPIRIT, was necessary for the overcoming that enmity; therefore this fullness must include (among other things, being ,*, all fullness”) an immense treasure, and abundance of SPIRIT, which is elsewhere said to be given him, not by measure; (John 3: 84;) and his sufferings did obtain the plenitude of SPIRIT to be first seated in him, as the receptacle and fountain whence it must be derived; and the power and right of dispensing it belonged to his office, as he was the great Reconciler and Mediator between GOD and man.

 

 VII. Hereupon the SPIRIT is actually and immediately given by CHRIST, or by the authority of that office which he bears; than which nothing can be plainer, in that he is called the” SPIRIT of CHRIST.” (Rom. viii. 9.) And when our LORD himself uses the expressions about this matter, as equivalent; either” I will send him;” (John 16: 7;) or,” I will send him from my FATHER;” (John 15: 26;) or, “ My FATHER will send him in my name.” (John 14: 26.) What can it signify less, than that, as the FATHER was the first fountain of this communication, so the established way and method of it was in and by CHRIST, from which there was to be no departure As is also signified in that of the Apostle,” Blessed be the GOD and FATHER of our LORD JESUS CHRIST, who has blessed us with all spiritual blessings in heavenly places (or things) in CHRIST.” (Eph. I 3.)

 

 Did we allow ourselves to retire more frequently out of this world of shadows, and ascend into those glorious regions, there to contemplate the bright orders of holy, loyal spirits, all employed in the services of the celestial throne; and to behold JESUS, the head of all principalities and powers, the Restorer of what was sunk and decayed, and the upholder of the whole sliding universe, even of the noblest parts of it, that were liable to the same lapse and decay, by whom all things consist: We should not think it strange that such deference and honor should belong to his office; that it should be rendered every way in august, that he should be so gloriously enthroned at the right hand of the Majesty on high; and that, when his administrations are manageable with so much ease and pleasure, to one of so immense wisdom, power, and goodness, all acts of grace and favor should, more especially, pass through his hands.

 

 And when that kind of office was so freely undertaken, by the SON, in the susception and management whereof, when he made his first descent into this world of ours, and was to appear as incarnate GOD on earth, a proclamation was published in heaven,” Now let all the angels of GOD worship ’him;” and in his execution whereof they had, from time to time afterwards, spontaneously stooped down to behold, with pleased wonder, his Surprisingly strange and prosperous performances: Who can think it unsuitable to the dignity and authority of so highly magnified an office, unto which all the power of heaven and earth was annexed, that should by consent belong to it, to employ the whole agency of the HOLY GHOST, in pursuance of its high and great ends

 

 But now he having, by his blood, obtained that this immense plenitude of Spirit should reside in him, not for himself personally considered, (for so he had it by natural, eternal necessity,) but as he was invested with such an office, and in order to its being, by the power of that office, communicated to others; it is easy to be conceived, and may be collected from the Holy Scripture, in what different methods it was to be communicated, for the different ends of that communication, namely, the rebuilding of GOD'S temple on earth, and the constant inhabiting and replenishing it afterwards.

 

CHAPTER VIII.

 

 1. For the inhabiting this> temple, when by regeneration it is built and prepared, the Redeemer gives the SPIRIT according to the tenor of a certain rule, declared and published to the world, and whereby a right thereto accrues unto the regenerate. The unregenerate, especially such as by frequent resistances have often forfeited all gracious communications of that blessed SPIRIT, have nothing to assure them he will ever regenerate them. But, being now regenerate, and thereby formed into living temples, they may, upon known and certain terms, expect him to inhabit them as such, and to be statedly their IMMANUEL; and that as GOD,” even their own GOD,” (Psalm Ixvii,) he will bless them, and abide with them, and in them, for that gracious purpose.

 

 He now puts on a distinct capacity, and treats these his regenerate ones under a different notion, from that under which he acted towards other men, or themselves before. Not as an absolute Sovereign; but a Trustee, managing a trust committed to him by the eternal FATHER; as the great Steward of his family, the prime Minister and Curator of all the affairs of his house and temple,” which they are,” (1 Cor. 3: 17,) all and every one. For as vast as this temple is, where it is made up of all, and as manifold as it IS) when every one is to him a single temple; neither is above the comprehension, nor beneath the condescension, of his large and humble mind. Neither larger diffusion, nor more particular distribution, signifying him to be greater, or less, in all, in every one.

 

He so takes care of all, as of every one, and of every one, as if he were the only one under his care. He is” the first-born among many brethren;” and as that imports dignity, so it doth employment, it being his part to provide for the good state of the family, which is all named from him, both that part in heaven, and that on earth. (Eph. 3: 15.) Yea, and he may in a true sense be styled the FATHER of the family; though to the first in Godhead he is SON, to us he is styled “the everlasting FATHER.” (Isa. 9: 6.) Therefore he is under obligation hereto, by his FATHER'S appointment, and his own undertaking

 

 And that which he has obliged himself to, is to give the HOLY SPIRIT, or take continual care that it be communicated from time to time, as particular exigencies shall require. It was a thing full of wonder, that ever he should be so far concerned in our affairs! But being concerned, so deeply as we know he has been, to be incarnate for us, to be made a sacrifice to GOD for us, that he might have it in his power to give the SPIRIT, having” become a curse for us,” that he might be capable of conferring upon us this blessing; it is now no wonder he should oblige himself to a constant care, that his own great and kind design should now not miscarry. After he had engaged himself so deeply in this design for his redeemed, could he decline further obligation

 

And his obligation entitles them to this mighty gift of his own SPIRIT; concerning which we shall show, 

 

 1. That, upon their regeneration, they have a pleadable right to this high privilege, the continued communication of the SPIRIT.

 

 2. And of how large extent this privilege is, and how great things are contained in it. I scruple not to call it a gift, and yet at the same time to assert their right to it, to whom it is given; not doubting but every one will see a right, accruing by free-promise (as this doth) detracts nothing from the freeness of the gift. When the promise only, with what we shall see is directly consequent, creates this right, it is inconceivable that this creature, by resulting naturally, should injure its own parent, or productive cause; we shall therefore say some--what briefly,

 

 II. 1. Of the dueness of this continued indwelling presence of the blessed SPIRIT, to the regenerate. And,

 

 (1.) It is due (as has been intimated) by promise. It is expressly said to be” the promise of the SPIRIT.” (Gal. 3: 14.) But to whom To the regenerate, to them who are” born after the SPIRIT,” as may be seen at large, chap. 4: These (as it after follows) are the children and heirs of the promise, which must principally mean this promise, as it is eminently called, Acts, which connotes regeneration,] and ye shall receive the HOLY GHOST; for the promise is to you, and to as many as the LORD shall call;” which calling, when effectual, includes regeneration. When this blessed SPIRIT is called” the. SPIRIT of promise,” (Eph. \. 13,) what can that mean Bu „ the promised SPIRIT

 

 (2.) Their right is the more evident, and what is promised the more apparently due, in that the promise has received the form of a covenant, whereby the covenanters have a more strongly pleadable right and claim. It is true, that we must distinguish of the covenant, as proposed and entered.

 

 The proposal of it is in very general terms:” Ho! every one that thirsts.” (Isa. 4: 1.)” Incline your ear,—and I will make an everlasting covenant with you.” (Verse 3.) And so it gives a remote, future right to such as shall enter into it; but only they have a present actual right to what it contains, that have entered into it. And their plea is strong, having this to say:’I have not only an indefinite, or less determinate promise to rely upon, but a promise upon terms expressed, which I have agreed to, and there is now a mutual stipulation between GOD and me; he offered himself, and demanded me; I have accepted him, and given myself. And hereupon I humbly claim all further needful communications of his SPIRIT, as the principal promised blessing of this covenant.' Such an one may therefore say, as the Psalmist has taught him:” Remember thy word to thy servant, in which thou causest me to hope.” (Psalm cxxix. 49.) I had never looked for such quickening influences, if thou hadst not caused me, and been the Author to me of such an expectation. Now as thou hast quickened me by thy word,” I will put my SPIRIT within you,” (Ezelc. xxxvi. 27,) is a principal article of this covenant. And this expression of putting the SPIRIT within, must signify, not a light touch upon the soul of a man, but to settle it as in the innermost center of the soul, in order to a fixed abode.

 

 And how sacred is the bond of this covenant’ It is founded in the blood of the Mediator of it:” This is,” as he himself speaks,” the New Testament [or covenant] in my blood.” (Luke 22: 20.) Therefore is this, in a varied phrase, said to be” the blood of the covenant;” and therefore is this covenant said to be” everlasting,” (Heb. 13: 20,) referring to a known maxim among the Hebrews: Pacts, confirmed by blood, can never be abolished.” The GOD of peace,—by the blood of the everlasting covenant, make you perfect in every good work:” Which must imply a continual communication of the SPIRIT, for it is also added;” to do always what is well pleasing in his sight;” which who can do without such continued aids

 

 Regeneration is building of this temple, covenanting, on our part, contains the dedication of it; and what then can follow but constant possession and use

 

 (3.) The regenerate, as such, are sons, both by receiving a new nature, even a Divine, (2 Pet. \. 4.) in their regeneration; and a new title, in (what is always conjunct) their adoption. Now, hereupon the continual supplies of the SPIRIT, in this house (or temple) of his, are the children's bread. (Luke 11: 13.)” Because they are sons, therefore GOD sends the SPIRIT of his SON into their hearts.'“ (Gal. 4: 6.) And he is styled” the SPIRIT of adoption.” (Rom. viii. 14, 15.) Therefore they have a right to the provisions of their FATHER'S house.

 

 (4.) The SPIRIT is given unto these children of GOD, upon their faith. They receive” the promise of the SPIRIT by faith.” (Gal. 3: 14.) As by faith they are GOD'S children,” receiving the SON,” (verse 26,) who was eminently so, and to whom the Sonship did primarily or originally belong; and” believing in his name,” they thereupon have” power [or right] to become the sons of GOD.” (John 1: 12.) Being herein also regenerate,” born not of flesh and blood, but of GOD.”

 

 And thus, by faith receiving Him, by faith they retain Him, or have Him abiding in them. They first receive Him upon the Gospel offer, which, as was said, gave them a remote right; and now retain Him, and having an actual right.” He dwells in the heart by faith.”' (Eph. 3: 17.) But what He doth, in this respect, his SPIRIT doth; so He explains Himself, when, in those valedictory chapters of Sr. JOHN'S Gospel, xiv, xv, 16: He promises his disconsolate disciples, He would” come to them,” He would” see them,” He would” manifest Himself to them,” He would” abide with them,” within” a little while they should see Him,” &c., intimates to them, that He principally meant all this of a presence to be vouchsafed them” by his SPIRIT.” (Chap. 14: 16, 17, 18, 19.) And He concerns the FATHER also with Himself, in the same sort of commerce:” At that day ye shall know that I am in my FATHER, and you in me, and I in you.” (Verse 20; as also verses 21 and 23.)

 

 Thus, in another place, we find the SPIRIT promiscuously spoken of, as the SPIRIT of GOD, and the SPIRIT of CHRIST; and the inbeing and indwelling of CHRIST, and of the SPIRIT, used as expressions signifying the same thing, when also the operation of GOD is spoken of by the same indwelling SPIRIT. (Rom. viii. 9, 10, 11.)

 

Much more might be alleged, from many texts of the Old and New Testament, to evince the right which believers have to the abiding indwelling presence of his SPIRIT, as the inhabitant of that temple, which they are now become.

 

 III. But that matter being plain, we shall proceed to show,

 

 2. The ample extent and comprehensiveness of this privilege. Which I shall the rather enlarge upon, that from thence we may have the clearer ground upon which, afterwards, to argue. How highly reasonable and congruous was it, that so great a thing, and of so manifest importance to GOD'S having a temple, and residence among men, should not be otherwise communicated than in and by IM-MANUEL, the Founder and Restorer of this temple

 

 And we cannot have a truer or surer measure of the amplitude and extensiveness of this gift, than the extent and comprehensiveness of the covenant itself, to which it belongs.

 

 To which purpose let it be considered, that this covenant of GOD in CHRIST, of which we are now speaking, may be looked upon two ways: (1.) We may view it abstractedly taking the frame and model of it, as it were to be gathered out of the Holy Scriptures. Or, (2.) We may look upon it as it is now transacted and entered into by the blessed GOD, and this or that pre-disposed soul. Nowhere,

 

 (1.) Take it in the former way, and you find this article, concerning the gift or communication of the HOLY GHOST, standing there as one great grant, contained in the Gospel covenant. And it is obvious to observe, as it is placed there, what aspect it has upon both the parts of the covenant:” I will be your GOD,—you shall be my people.” Which will be seen, if,

 

 (2.) You consider this covenant was as actually entered into, or as the covenanting parties are treating, the one to draw, the other to enter this covenant. And so we shall

 

see that our consent, both that” GOD shall be our GOD,” and that” we will be his people,” with all previous inclinations thereto, and what immediately results from our covenanting, all depend upon this communication of the SPIRIT; and that otherwise, neither can He do the part of a GOD to us, nor we the part that belongs to his people towards Him.

 

 By all which we shall see the vast extent of the gift. It is the Mediator's part to bring the covenanting parties together; He is therefore said to be” the Mediator of the New Covenant.” (Heb. 12: 24.) He rendered it possible, by the merit of his blood, that the offended Majesty of heaven might, without injury to Himself, consent; and that the SPIRIT might be given to procure our consent, which as Mediator or IMMANUEL, He gives. When He gives it in so copious an effusion, as to be victorious, to conquer our aversion, and make us cease to be rebellious, then He enters to dwell. (Psalm Ixviii. 18.) Till then there is no actual covenanting, no plenary consent, on our part, to what is proposed in the covenant, in either respect; we neither agree that GOD shall be our GOD, nor that we will be his people. This speaks this gift a great thing, and of vast extent, looking for the present upon the two parts of the covenant, summarily; and afterwards considering what each part more particularly contains in it. But if in practice, it be so far done, as is requisite to a determination of will, (which may yet afterwards admit of higher degrees,) how great a thing is now done! Their state is distinguished from theirs who are strangers to the covenant, who are without CHRIST, and without GOD in the world. From hence results, 1. An express reconciliation between GOD and thee, for this is a league of friendship, enmity ceasing. 2. A fixed special relation.” I entered into covenant with thee, says the LORD GOD, and thou became mine.” (Ezek. 16: 8.) How great and high a privilege! All the Divine Being related to me a worm!

 

 IV. And that all this may be the plainer, let us but consider, more distinctly, what the great summary of GOD'S, part of this covenant contains; what is the principal promise of it; the dependence of our part thereon; upon what terms that, which is distinct, is promised; how far what is-distinctly promised, is coincident with this gift, of the indwelling SPIRIT, both in respect of this, and the future state.

 

 1. The known summary of this covenant, on GOD'S part, is,” I will be their GOD.” Now what can be meant principally, by his being their GOB, but giving them his indwelling SPIRIT Wherein, without it, can he do the part of a GOD to them By it he both governs, and satisfies them, is both their supreme and sovereign LORD, in the one regard; and their supreme and sovereign Good in the other. Doth being their GOD intend no more than an empty title What would be their great advantage, in having only a nominal GOD Yea, and He is pleased himself to expound it, of his continued gracious presence.” I will dwell in them, and walk in them,' “and” I will be their GOD.” (2 Cor. 6: 16 ) Alluding to his continuing in& tabernacle among them, at> it> promised,’• T will set my tabernacle among you, and my soul shall not, abhor you, and I will walk among you, and I will be your GOD.” (Lev. 26: 11,12.) And what did that tabernacle signify but this living temple, as a certain type and shadow of it Agreeably whereto his covenant is expressed, with evident reference to the time of the MESSIAH'S kingdom, plainly meant by DAVID'S being their King and Prince for ever.” DAVID my servant shall be King over them, [spoken ma-, ny an age after he was dead and gone,] and their Prince for ever. Moreover, 1 will make a covenant of peace with them, it shall be an everlasting covenant with them; and I will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them, yea, I will be their GOD.” (Ezek. xxxvii. 24—27.) That yea, is observable.” My sanctuary and tabernacle shall be with them;” that is,”• I will dwell in them,” as it is expounded before, 2 Cor. 6: 16; and could it be meant of an uninhabited desolate sanctuary, or tabernacle, that should be with them for evermore) And why is this his constant inhabiting-presence to be with them The emphatical yea, with what follows, informs us:” Yea, I will be their GOD.” As if he had said, I have undertaken to be their GOD, which I cannot make good unto them, if I afford them not my indwelling presence. To be to them a distant GOD, a GOD afar off, can neither answer my covenant, nor the exigency of their case. They will but have a GOD and no GOD, if they have not with them, and in them, a divine, vital, inspiriting, inactuating presence, to govern, quicken, support, and satisfy them, and fill them with an all-sufficient fullness: They would soon otherwise be the temple of idol' gods,

 

 It is therefore evident that this summary of GOD'S part of his covenant,” I will be their GOD,” principally intends his dwelling in them by his SPIRIT.

 

 V. And the restipulation, on their part, to be his people* (which is generally added in all the places, wherein the other part is expressed,) signifies their faith, by which they take hold of his covenant, accept him to lie their GOD, dedicate themselves to be his people, his peculiar, his mansion, his temple, wherein He may dwell. Now this self-resigning faith, taken in its just latitude, carries with it a two-fold reference to Him, as their sovereign LORD, as their sovereign Good; whom, above all other, they are to obey, and enjoy. But can they obey him, if he do not put his SPIRIT into them, to write his law in their hearts, and cause them to walk in his statutes (Ezetc. xxxvi. 27; Jer. li. 85.) Or can they enjoy him, if they love him not as their best Good which love is the known fruit of his SPIRIT. Whereupon, after such self-resignation and dedication, what remains, but that” the house of the LORD be filled with the glory of the LORD;” as, 2 Chron. 7: 2.

 

 2. Let us consider, what is the more peculiar kind of this covenant, in the Christian, contra-distinct to the Mo-saical, administration of it. It is evident, in the general, that the promises of the Gospel covenant are, in their nature and kind (compared with those that belonged to the Mosaical dispensation) more spiritual; therefore called “ better promises.” (Heb. viii. 6.) They are not promises, of secular felicity, of external prosperity, peace, and plenty;- as those other expressly were. It is true indeed, that the covenant with ISRAEL, with ABRAHAM, ISAAC and JACOB, and their seed; was not exclusive of spiritual good things. But, in the mean time, the SPIRIT was given less generally, and in much lower measure; wherefore, in that purposed comparison, 2 Cor. iii, between the legal and the evangelical dispensation, though a certain glory did attend the former, yet that glory is said to be no glory, in respect of the so much excelling glory of this latter. {Verse 10.) And the thing wherein it so higftly excelled, •was the much more copious effusion of the SPIRIT. That whereas, under the former dispensation, MOSES was read for many ages, with little efficacy, a veil being upon the people's hearts, signified by the mystical veil wherewith, when he conversed with them, he was wont to cover his face: (that comparative inefficacy proceeding from hence, that little of the light, life, and power of the SPIEIT accompanied that dispensation.) Now, under the Gospel dispensation, the glory of the LORD was to be beheld as in a glass, with unveiled face, so as that, beholding it, we might be changed into the same likeness, from glory to glory, by the SPIRIT of the LOUD. How great was the magnificence of SOLOMON'S temple, yet how much more glorious is that which is built of living stones! And as the whole frame of that former economy was always less spiritual, a lower measure of the SPIRIT always accompanying it; so when it stood as corrival to the Christian dispensation, being hereupon quite deserted by the SPIRIT, it is spoken of as weak, •worldly, carnal, and beggarly. (Gal. Lv. 9; Col. 2: 20; Heb. 9: 2, 10.)

 

 VI. 3. It will further tend to evidence, that the SPIRIT is given as a settled inhabitant, upon the known terms of this covenant; if we consider upon what terms it is promised, what is distinctly promised, what is distinctly, but however, conjunctly promised therewith; namely, all the relative graces of justification, pardon of sin, and adoption. These are promised, as is apparent, in the same covenant, and upon faith, which is our taking hold of, and entering into the covenant, our accepting GOD in CHRIST to be our GOD, and giving up ourselves to be his people; and is (according to that latitude, wherein faith is commonly taken) inclusive of repentance. For a sinner, one before in a state of apostasy from GOD, cannot take Him to be his GOD, but, in so doing, must exercise repentance towards GOD. His very act of taking Him, in CHRIST, is turning to Him through CHRIST, from the sin by which he had departed and apostatized from Him before. Therefore must the indwelling SPIRIT be given, upon the same certain and known terms, as is also expressed in Gal. 3: 14; Ephes. 1: 13, &c; Acts 2: 38, 39-

 

 4. Now faith and repentance being first given, in forming GOD'S temple, consider how coincident the gift of the SPIBIT, as an inhabitant, is with remission of sin; or with whatsoever relative grace, as such, is distinct from that which is inherent, subjected in the soul itself, and really transmutative of its subject. But we are to consider withal, how manifestly the latter of these is involved in the former. Giving the SPIRIT (the root and original of subjective grace) implies two things: 1. Conferring a right to it. 2. Actual Communication. The former belongs to relative grace, the latter to real; (as they commonly distinguish;) but the former is in order to the latter, and the latter most certainly follows upon the former. Both are signified by one name of giving, and do both, in a sort, make one entire legal act, (though they are distinct physical ones,) which the former (usually) begins, and the latter consummates. Divers things are not herein given, but only a title to, and the possession of the same thing; nor by divers donations, but by the concurrence of such things as are requisite to make up one and the same.

 

 VII. And let it now be considered, what there is promised in the Gospel covenant, besides what may be comprehended in the gift of the SPIRIT. We will first set aside what is manifestly not promised in it besides, and then more closely inquire about what may-seem distinctly promised; and see in how great part, that residue will be reducible hither.

 

 1. As to what is manifestly not promised besides, it is plain there is not promised in it a part and portion in a particular land or country on earth, as there was in the old covenant to ABKAHAM, ISAAC, and JACOB, and their seed; which land was, we know, called the land of promise, and unto which the body of that people had so certain a title, upon the condition of their continued obedience, that they were sure never to be removed out of it.

 

 Nor again doth it promise, indefinitely, temporal blessings of any kind with certainty, upon any condition whatsoever, even of the highest faith, the most fervent love to GOD, or the most accurate obedience, and irreprehensible sanctity, attainable on earth; as if the best and holiest men should therefore be any whit the*more assured of constant health, ease, opulency, or peace, in this world. We know the ordinary course of Providence (which cannot justly be understood ro l)e a misinterpretcr of GOD'S co\enant) runs much otherwise, and that such things as concern the good estate of our spirits and inward man are the only things we can, upon any terms, be sure of, by this covenant; the tenor of it not warranting us to look upon external good things as otherwise promised, than so far as they may be subservient to these, and to our better serving the interest and honor of GOD, and the Redeemer.

 

 VIII. But it may be said of those good things, that are of an higher kind, that respect our souls, there seemed to be some vastly different from this of giving the SPIRIT. Therefore,

 

 2. We are next to inquire what they are, and how far they may be found to fall into this.

 

 Remission of sin is most obvious, and comes first in view, upon this account. And let us bethink ourselves, what it is. We will take it for granted, that it is not a mere will or purpose to pardon, on the one hand; nor mere not punishing on the other.

 

 If one should be never so long only forborne, and not punished, he may yet be punishable, and will be always so, if he be yet guilty; it is therefore such an act as doth, in law, take away guilt, or dissolve the obligation to suffer punishment.

 

 It is therefore to be considered, what punishment a sinner was, by the violated law of works, liable to in this world, or in the world to come; and then what of this is, by virtue of the Redeemer's sacrifice, remitted. He was liable to whatsoever miseries in this life GOD should please to inflict, to temporal death, and to a state of misery hereafter, all comprehended in this threatening,” Thou shalt die the death;” if we will take following Scriptures and Providences for a commentary upon it.

 

 Now the miseries to which the sinner was liable, in this world, were either external, or internal. Those of the former sort, the best men still remain liable to. Those of the inner man were certainly the greater, both in themselves, and in their consequence; especially such as stand in the ill dispositions of men's minds and spirits GOD-ward, inapprehensiveness of him, alienation fiom Him, willingness to be without him in the world. For that the spirits of men should be thus disaffected, and in this averse posture towards God in whom only it could be possible for them to be happy: How could it but be most pernicious to them, and virtually comprehensive of the worst miseries And whence came these evils to fall into the reasonable intelligent mind and spirit of man Was it by GOD'S infusion Abhorred be that black thought! Nor could it be if they were not forsaken of GOD, and the holy light and influence of his SPIIUT. But is more evil inflicted upon men than either the threatening or the sentence of the law contained That were to say he is punished above desert, and beyond what it duly belonged to him to suffer. Experience shows this to be the common case of men. And had that threatening and sentence concerned ADAM only, and not his posterity, how come they to be mortal, and otherwise externally miserable in this world, as well as he But how plainly is the matter put out of doubt, that the suspension of the SPIRIT is part (and it cannot but be the most eminent part) of the curse of the law, by that of the Apostle:” CHRIST has redeemed us from the curse of the law, being made a curse for us, that this blessing------might come upon us, [even the Gentiles, as well as ABRAHAM'S seed.] that we might receive the promise of the SPIRIT.” (Gal. 3: 13, 14.)

 

 But now what is there of all the misery, duly incumbent upon man in this world, by the constitution of that law of works, remitted and taken oif by virtue of the covenant or law of grace, from them that have entered into it Who dare say GOD doth not keep covenant with them And, we find they die as well as other men, and are as much subject to the many inconveniences and grievances of human life; and it is not worth the while to talk of the mere notion, under which they suffer them. It is evident that GOD doth them no wrong, in letting them be their lot; and therefore that as they were, by the law of nature, deserved, so GOD has not obliged Himself, by the covenantor law of grace, to take or keep them oft': For then surely He had kept his Word. That He has obliged Himself to do that which is more and a greater thing, to bless and sanctify them to their advantage, in higher respects, is plain and out of question; which serves our present purpose, and crosses it not.

 

 For upon the whole, that which remains the actual matter of remission in this world, is whatsoever of those spiritual evils would be necessarily consequent upon the total restraint and withholding of the SPIRIT.

 

 And that this is the” remission of sins in this life,” which the Scripture intends, is plain from divers express places. (Acts 2: 37,38,_) When the Apostle PETER'S heart-pierced hearers cry out in their distress,” What shall we do” He directs them thus: “Repent, and be baptized, ’every one of you, for the remission of sins, and ye shall receive the HOLT GHOST; for the promise is to you, and your children.” As if he had said,’ The great promise of the Gospel-Covenant is that of the gift of the HOLY GHOST. It doth not promise you worldly wealth, or ease, or riches, or honors; but it promises you that GOD will be no longer a stranger to you, refuse your converse, withhold his SPIRIT from you, your souls shall lie no longer waste and desolate. But as He has mercifully approached your spirits, to make them habitable,, and fit to receive so great and so holy an inmate, and to your reception whereof nothing but unremitted sin could be any obstruction; as upon your closing with the terms of the Gospel-Covenant, by a sincere believing, looking on Him whom you have pierced, whereof your being baptized, and therein taking on CHRIST'S badge and cognizance, will be the fit and enjoined token; and by which federal rite, remission of sin shall be openly confirmed, and solemnly sealed unto you: So by that remission of sin the bar is removed, and nothing can hinder the HOLY GHOST from entering to take possession of your souls, as his own temple and dwelling-place.'

 

 We are by the way to take notice, that this Fulfilling of the terms of the Gospel-Covenant is aptly enough, in great part, here expressed, by the word repentance; most commonly it is by that of faith. It might as fitly be signified by the former, in this place, if you consider the tenor of the foregoing discourse, namely, That it remonstrated to them their great wickedness in crucifying CHRIST as an impostor, whom they ought to have believed in as a SAVIOR. Now, to repent of this, was to believe, which yet is more fully expressed by that which follows: And” be baptized in [or rather into] the name of the LORD JESUS CHRIST.”

 

 It is, in the whole, plain that their reception of the HOLY GHOST, as a dweller, stands in close connection, as an immediate consequent, with having their sins actually remitted; and that, with their repenting their former refusing of CHRIST, as the MESSIAH; their now becoming Christians, or taking on CHRIST'S name: (whereof their being baptized was to be only the sign, and by consequence a visible confirmation of” remission of sin to them.”) They are therefore directed to be baptized into the name of the LORD JESUS CHRIST, *, or unto a covenant-surrender of themselves to CHRIST, whereof their baptism was, it is true, to be the signifying token for their remission of sins; which remission therefore must be understood connected, not with the sign, but with the thing which it signified. And it was only a more explicit repentance of their former infidelity, and a more explicit faith, which the Apostle now exhorts them to; the inchoation whereof he might already perceive by their concerned question,” What shall we do” intimating their willingness to do any thing that they ought, that their hearts were already overcome, and that the HOLY GHOST had, consequently, begun to enter upon them; the manifestation of whose entrance is, elsewhere as to persons adult, found to be an antecedent requisite to baptism.

 

 Remission of sin therefore, as it signifies giving a right to future impunity, signifies giving a right to the participation of the SPIRIT; the withholding whereof was the principal punishment to be taken off.

 

 And as it signifies the actual taking off that punishment, it must connote the actual communication of the SPIRIT, Therefore upon that faith, which is our entrance into the Gospel-covenant, the curse withheld the SPIRIT is removed, and so we receive the promise of the SPIRIT (or the promised SPIRIT) by faith.

 

 The same reference of giving (or continuing) the SPIRIT unto forgiveness of sin, we may observe in that of the Psalmist:” Hide thy face from my sins, and blot out all mine iniquities. Create in me a clean heart, and renew a right spirit within me. Cast me not away from thy presence, and take not thy HOLY SPIRIT from me.” (Psalm\\. 9—11.) Which, it is plain, was dreaded and deprecated as the worst of evils, but which would be kept off, if iniquity were blotted out.

 

 And as to this, there was no more difference in the case, than between one whose state was to be renewed, and one with whom GOD was first to begin. And that summary of spiritual blessings, promised in the New Covenant, (Jer. xxxi. 31, 32, &c, and Heb. viii,) supposes the promised gift of the SPIRIT itself, as the root of them all,—” I will put my law in their inward parts, and will write it in their hearts,” is all grounded upon this:” For I will forgive their iniquity, and I will remember their sin no more.”

 

 When therefore the punishment of sin is remitted, or a right is granted to impunity, the SPIRIT is given; or a right is conferred unto this sacred gift. When actually (upon that right granted) the punishment is taken off, the SPIRIT is actually given; the with-holding whereof was the principal punishment we were liable to, in' this present state.

 

 IX. And as to justification the case cannot differ, which itself so little differs from pardon, that the same act is pardon, being done by GOD as a sovereign Ruler acting above law, namely, the law of works; and justification, being done by him as sustaining the person of a Judge according to law, namely the law of grace.

 

Adoption also imports the privilege conferred of being the sons of GOD. And what is that privilege (for it is more than a name) but that such are led by the SPIRIT of GOD (Rom. viii. 14.)

 

 For it was not fit the sons of GOD should have the spirits of slaves; it is not the spirit of bondage that is given them, as there it is expressed, but a free generous spirit; not of fear, but of love and power, and of a sound mind. Most express is that parallel text,” Because they are sons, He has sent the SPIRIT of his SON into their hearts,” that enables them to say, “Abba, FATHER;” (Gal. 4: 6;) makes them understand their state, whose sons they are, and who is their FATHER, and really implants in them all filial dispositions and affections.

 

 ' Wherefore it is most evident, that the relative grace of the covenant only gives a right to the real grace of it; and that the real grace, communicated in this life, is all comprehended in the gift of the SPIRIT; even that which flows in the external dispensations of Providence not excepted. For as outward good things, or immunity from outward afflictions, are not promised in this new covenant, further than as they shall be truly and spiritually good for us; but we are, by the tenor of it, left to the suifering of very sharp afflictions, and the loss or want of all worldly comforts, with assurance, that will turn to our greater spiritual advantage: So the grace and sanctifying influence that shall make them do so, is all from the same fountain, the issue of the same blessed SPIRIT. We only add, that eternal life, in the close of all, depends upon it, not only as the many things already mentioned do so, that are necessary to it; but as it is signified to be itself the immediate perpetual spring thereof. ci They that sow to the SPIRIT, shall of the SPIRIT reap life everlasting.” (Gal. 6: 8.)

 

 We therefore see that this great gift of the HOLY GHOST, is vouchsafed entirely upon the Redeemer's account, and by the authority of His office, for the building and inhabiting the desolated temple of GOB with men; for the re-building of it, by that plenipoteucy or absolute fullness of power, which by the sacrifice of Himself, He has obtained should be in Him: For the re-inhabiting of it, according to the tenor of that covenant, now solemnly entered; which was established and ratified in the blood of that same sacrifice. Wherein appears the dueness of it to the regenerate, or that they have a real right to it, who are born of the SPIRIT; we have also seen the large amplitude, and vast comprehensiveness of this gift. We therefore proceed,

 

 X. 2. To give an account, how highly reasonable it was, the HOLY SPIRIT of GOD should not be vouchsafed for these purposes, upon other terms.

 

And this we shall see,

 

 1. By mentioning briefly, what we have been showing all this while, the vast extent of this gift. Let it be remembered, that the most considerable part of the penalty and curse, incurred by the apostasy, was the withholding of the SPIRIT; from which curse, in the whole of it, CHRIST was to redeem us, by being made a curse for us. By the same curse also, our title to many other benefits was lost, and many other miseries were inferred upon it. But this one of being deprived of the SPIRIT, did so far surmount al] the rest, that nothing else was thought worth the naming with it, when the curse of the law, and CHRIST'S redemption of us from it, are so designedly spoken of together. 

 

 If only lesser penalties were to have been remitted, or favors conferred of an inferior kind, a recompense to the violated law and justice of GOD, and the affronted Majesty of his government, had been less necessarily insisted on; but that the greatest thing imaginable should be vouchsafed, upon so easy terms, and without a testified resentment of the injury done, by ruining his former temple, was never to be expected.

 

Nothing was more worthy of GOD, than when man's revolt from him so manifestly implied an insolent conceit of his self-sufficiency, and that he could subsist, and be happy alone; he should presently withhold his SPIRIT, and leave him to sink into that carnality, which involved the fullness of death and misery in it. It belonged to the majesty and grandeur of the Deity to retire and shut up his holy cheering influences and communications from an haughty miscreant; that it might try, and feel what sort of a god it could be to itself.

 

 But to return (the state of the case being unaltered, and every way the same as when he withdrew) to return before an atonement offered, had been (instead of judging his offended creature) to have judged himself, to rescind his own sentence, as if it had been unjust, to tear his act and deed, as if it had been the product of a rash and hasty passion, not of mature and wise counsel and judgment. The indecency and unbecomingness whereof had been the greater, and the more conspicuous, by how much the greater, and more peculiar favor it was to restore his gracious presence, or (which is all one) the influences of his HOLY SPIRIT.

 

Further consider,

 

 2. That since nothing was more necessary for the restitution of God's temple, it had been strange if, in the constitution of IMMANUEL for this purpose, this had been omitted; for it is plain, that without it things could never have come-to any better state between GOD and man; GOD must have let him be at the same distance, without giving him his SPIRIT. Neither could he honorably converse with man, nor man possibly converse with him; man had ever borne towards GOD an implacable heart. And whereas it is acknowledged, on all hands, his repentance at least was necessary, both on GOD'S account, and his own, that GOB might be reconciled to him, who, without intolerable diminution to himself, could never otherwise have shown him favor. He had always carried about him the heart that could not repent.

 

 The carnal mind (which is enmity against GOD, is neither subject to him, nor can be) had remained in full power, there had never been any stooping, or yielding on man's part. And there had remained, besides, all manner of impurities, fleshly lubtb had retained the throne, the soul of man had continued a cage of every noisome and hateful thing, the most unfit in all the world, to have been the temple of the-holy blessed GOD. It had neither stood with his majesty to have favored an impenitent, nor with his holiness to have favored so impure, a creature. Therefore, without the giving of his SPIRIT, to mollify and purify the spirits of men, his honor in such a reconciliation had never been salved.

 

 And take the case as it must stand on man's part, his happiness had remained impossible; he could never have conversed with GOD, or taken complacency in him, to whom he had continued everlastingly unsuitable and disaffected. No valuable end could have been attained, that it was either fit GOD should have designed for himself, or was necessary to have been effected for man.

 

 In short, there could have been no temple, GOD could never have dwelt with man, man would never have received him to dwell.

 

3. But it is evident this was not omitted in the constitution of IMMANUEL. It being provided and procured, by his dear expense, that he should have in him a fullness of Spirit, not merely as GOD (for so, in reference to offending creatures, it had been enclosed) but as IMMANUEL, as a Mediator, a dying Redeemer, so was there a sufficiency, for this purpose of restoring GOD'S temple.

 

 And why was he in this way to become sufficient, if afterwards he might have been waived, neglected, and the same work have been done another way

 

 4. It could only be done this way, in and by IMMANUEL. As such, he had both the natural and moral power in conjunction, which were necessary to effect it.

 

 (1.) The natural power of Deity, which was in him, was only competent for this purpose. Herein had he the advantage infinitely of all human power and greatness.

 

If an offended secular Prince had never so great a mind to save, and restore.1 condemned favorite; who (besides that he is of so haughty a pride, and so hardened in his enmity, that he had rather die than supplicate) has contracted all other vicious inclinations, is become infamously immoral, debauched, unjust, dishonest, false, and we will suppose stupid, and bereft of the sprightly wit that graced his former conversation; his merciful Prince would fain preserve and enjoy him as before, but he cannot change his qualities, and cannot but be ashamed to converse familiarly with him, while they remain unchanged.

 

Now the blessed IMMANUEL, as he is GOD, can, by giving his SPIRIT, do all his pleasure in such a case.

 

And he has as such too,

 

 (1.) The moral power of doing it, most righteously and becomingly of GOD; that is, upon consideration of that great and noble sacrifice, which as such he offered up. He is now enabled to give the SPIRIT, he might otherwise do any thing for man, rather than this; for it imports the greatest intimacy imaginable. All external overtures, and expressions of kindness, were nothing in comparison of it. And no previous disposition towards it, nothing of compliance, on the sinner's part, no self-purifying, no self-loathing for former impurities, no smiting on the thigh, or saying, What have I done!, could be supposed antecedent to this communication of the SPIRIT.

 

 The universe can afford no like case, between an offending wretch, and an affronted Ruler. If the greatest Prince on earth had been never so contumeliously abused, by the most abject peasant, the distances arc infinitely less, than between the injured glorious Majesty of heaven, and the guilty sinner, the injury done this Majesty incomprehensibly greater.

 

 And besides all other differences in the two cases, there is this most important one, that the principal thing in the sentence and curse, upon apostate man, was, that GOD'S SPIRIT should retire, and be withheld, so that he could converse with him by it no more. The condemning sentence upon a criminal doth, in secular governments, extend to life and estate; such an one might be pardoned as to both, and held ever at a distance. If before he were a favorite, he may still remain dib-courted. Familiar converse with his Prince was ever a thing to which he could lay no legal claim, but was always a thing of free and arbitrary favor.

 

But suppose, in this case of delinquency, the law and his sentence did forbid it for ever; and suppose we that vile, insolent peasant, before under obligation to his Prince, for his daily subsistence, now under condemnation, for most opprobrious affronts, and malicious attempts against him, he relents not, scorns mercy, defies justice; his compassionate Prince rushes, notwithstanding, into his embraces, takes him into his cabinet, shuts himself up with him in secret. But all this while, though by what he does he debases himself, beyond all expectation or decency; the principal thing is still wanting, he cannot alter his disposition. If he could give him a truly right mind, it were better than all the riches of the Indies; this greatest instance of condescension he cannot reach, if he never so gladly would. It it not in his power, even when he joins bosoms, to mingle spirits with him; and so must leave him as incapable of his most valuable end, as he found him.

 

 In the present case, what was in itself so necessary to the intended end, was only possible to IMMANUEL.; who herein becomes most intimate to us, and in the fullest sense admits to be so called; and was therefore necessary to be done by him unless his so rich sufficiency, and his end itself should be lost together.

 

 XI. Thus far we have been considering the Temple of GOD, individually taken, as each man, once become sincerely good and pious, renewed, united with IMMANUEL; that is, with GOD in CHRIST, and animated by his SPIRIT, may be himself a single temple to the most high GOD.

 

 I might now pass on to treat of the external state of the Christian church, and of the whole community of Christians; who,’ collectively taken,1 and” built upon the foundation of the Apostles and Prophets, JESUS CHRIST himself being the Corner-Stone, fitly framed and built together, grow unto an holy temple in the LORD;” and are in this compacted state” an habitation of GOD, through the SPIRIT.” (Eph. 2: 20.)

 

 But this larger subject, the outer court of this temple, is, I find, beset and over-spread with briars and thorns.

 

 And for the sacred structure itself, though other foundation none can lay than that is laid, which is JESUS CHRIST, (1 Cor. 3: 11, &c.,) yet some are for superstructing one thing, some another, some gold, silver, precious stones; others wood, hay, stubble: I am, for my part, content that every man's work be made manifest, when the day shall declare it.

 

 It ought not to be doubted but that there will yet be a time of so copious an effusion of the HOLY SPIRIT, as will invigorate it afresh, and make it spring up, out of its ma-cilent withered state, into its primitive liveliness and beauty: When it shall, according to the intended spiritual meaning, resemble the external splendor of its ancient figure, Zion, the perfection of beauty; and arise and shine, the glory of the LORD being risen upon it. If, before that time, there be a day that shall burn as an oven, and make the hemisphere as one fiery vault; a day, wherein the jealous GOD shall plead against the Christian Church, for its luke warmness, and scandalous coldness in the matter of serious substantial religion, and no less scandalous heats and fervors about trivial formalities, with just indignation, and flames of consuming fire: Then will the straw and stubble be burned up, and such as were sincere, though too intent upon such trifles, be saved, yet so as through fire.

 

 A two-fold effusion we may expect, of the wrath, and of the SPIRIT of GOD; the former to vindicate himself, the other to reform us. Then will this temple no more be termed forsaken, it will be actually, and in fact what in right it is always, BETHEL, The house of GOD, and the gate of heaven. Till then little prosperity is to be hoped for, in the Christian Church; spiritual, without a large communication of the SPIRIT, it cannot have; external (without it) it cannot bear.

 

 It was A noted Pagan1; observation and experiment, how incapable a weak mind is of a prosperous state. In heaven there will be no need of afflictions; on earth the distempers of men's minds do both need and cause them. The pride, avarice, envyings, self-conceitedness, abounding each in their own sense, minding every one their own things without regard to those of another; an haughty confidence of being always in the right, with contempt and hard censures of them that differ, spurning at the royal law of doing as we would be done to, of bearing with others as one would be borne with; evil surmisings, the imperiousness of some, and the peevishness of others, to be found among them that bear the Christian name, will not let the Church, the house of GOD, be in peace, and deserve that it should not, but that He should let them alone to punish themselves, and one another.

 

 But the nearer we approach on earth, to the heavenly state, which only a general pouring forth of the blessed SPIRIT will infer; the more capable we shall be of inward and outward prosperity together. Then will our differences vanish of course, the external pompousness of the Church will be less studied, the life and spirit of it much more; and if I may express my own sense, as to this matter, it should be in the words of a worthy ancient; namely,’ That supposing the choice were left me, I would choose to have lived in a time, when the temples were less adorned with all sorts of marbles, the Church not being destitute of spiritual graces.'

 

 In the mean time, till those happier days come, wherein Christians shall be of one heart, and one way; happy are they that can attain so far as to bear one another's yet remaining differences.

 

 And since it is impossible for all to worship together within the walls of the same material temple, choose ordinarily to do it, where you observe the nearest approach to GOD'S own rule and pattern; and where upon experience you find most of spiritual advantage, not despising, much less Paganizing, those that are built upon the same foundation, because of circumstantial disagreements; nor making mere circumstances, not prescribed by CHRIST himself, the measures and boundaries of Christian communion, or any thing else CHRIST has not made so.

 

 Be not too positive, or too prone to dispute about those minute matters that have been controverted by the most judicious and sincere servants of our LORD, on the one hand, and the other, in former days, and with little effect; as if we understood more than any of them, had engrossed all knowledge, and wisdom were to die with us! And that with our bolt, too suddenly shot, we could outshoot all others that ever had gone before us.

 

 If our minds be well furnished with humility, meekness, modesty, sincerity, love to GOD, and his CHRIST, and our brethren, no otherwise distinguished than by their visible avowed relation to Him; this will constitute us such temples, whereunto the blessed GOD will never refuse his presence, and do more to keep the Christian Church

 

in a tolerable good state, till the times of restitution come, than the most fervent disputations ever can.

 

 And so I shall take leave of this subject, in hope that, through the blessing of GOD, it may be of use to some that shall allow themselves to read and consider it; requesting only such as are weary of living without GOD in the world, that they defer not to invite and admit the Divine presence, till they see all agreed about every little thing that belongs to his temple, or that may be thought to belong to it; but resolve upon what is plain and great, and which all that are serious, that have any regard to GOD, or their own everlasting well-being, cannot but agree in, that is, forthwith to lift up the everlasting doors, that the King of glory may come in.

 

 Do it without delay or disputation; let others dispute little punctilios with one another, as they please, but do not you dispute this grand point with Him. Look to IMMANUEL, consider Him in the several capacities, and in all the accomplishments, performances, acquisitions, by which He is so admirably fitted to bring it about, that GOD may have his temple in your breast.

 

 Will you defeat so kind and so glorious a design Behold, listen; doth He not stand at the door and knock Fall down and adore this most admirable condescending grace, that the High and Lofty One, who inhabits eternity, having made a world, and surveying the work of his own hands, inquires;” Where shall be my house, and the place of my rest” And thus resolves it Himself;’ The humble, broken, contrite heart! There, there, I will dwell beseech you therefore, Brethren, by the Mercies of GOD, that ye present your Bodies a living Sacrifice, holy, acceptable unto GOD, which is your reasonable service.

 

 Two things are more especially considerable in these words,: 1. The matter of the exhortation, that we would present our bodies a living sacrifice, holy, acceptable to GOD, our reasonable service:” 2. And the pathetic form of obtestation that is used to enforce it: “I beseech you by the mercies of God.

 

 The former I intend for the principal subject of the following discourse; and shall only make use of the other, for the purpose unto which the holy Apostle doth here apply it. Our business therefore must be, to show ’the import of this exhortation. In the doing whereof, we shall, 1, explain the terms wherein the text delivers it. 2. Declare, more distinctly, the nature of the thing expressed by them.

 

 1. For the terms. By” bodies” we are to understand our whole selves, expressed here by the name of bodies, for distinction sake. It having been usual heretofore to offer in sacrifice the bodies of beasts; the Apostle lets them know, they are no* to offer up their own: Meaning yet, their whole man, as some of these following words intimate; and agreeably to the plain meaning of the exhortation;” Glorify GOD in your bodies and spirits, which are His.” (1 Cor. 6: 20.)

 

 “ Sacrifice” is not to be understood in this place in a more restrained sense, than as it may signify whatsoever is, by GOD'S own appointment, dedicated to himself. According to the stricter notion of a sacrifice, its more noted general distinction is into propitiatory, and gratulatory, or eucharistical. Christianity in that strict sense, admits but one, and that of the former sort.” By which one (that of Himself) our LORD has perfected for ever them that are sanctified.” We ourselves, or any service of ours, are only capable of being sacrifices, by way of analogy, and that chiefly to the other sort. And so all sincere Christians are,” as lively stones, built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to GOD by JESUS CHRIST;” (1 Pet. 2: 5;) being both temple, priests, and sacrifice all at once. As our LORD himself, in his peculiar sacrificing, also was.

 

 In the addition of” living,” the design is carried on of speaking both by way of allusion, and opposition to the ritual sacrificing. By way of allusion: For any thing dead of itself, the Israelites were not to eat themselves, because they were an holy people; much more had it been detestable, as a sacrifice to GOD. The beast must be brought alive to the altar. Whereas then we are also to offer our bodies a living sacrifice, so far there must be an agreement. Yet also, a difference seems not obscurely suggested. The victim, brought alive to be sacrificed, was yet to be slain in sacrificing: But here living may also signify continuing to live. You (as if he should say) may be sacrifices, and yet live on.

 

 According to the strict notion we find given of a sacrifice, it is somewhat to be, in the prescribed way, destroyed, and that must perish, in token of their entire devotedness to GOD who offer it. When we offer ourselves, life will not be touched by it, or at all impaired, but improved and ennobled highly, by having a sacredness added to it. Your bodies are to be offered a sacrifice, but an unbloody one. Such as you have no cause to be startled at; it carries no dread with it; life will be still whole in you. Which shows by the way, it is not an inanimate body, without the soul. But the bodily life is but alluded to; it is a higher and more excellent one that is meant; the spiritual, divine life.” 

 

 Yield yourselves to GOD, as those that are alive from the dead.” And Verse 11 shows what that being alive means,” Reckon yourselves to be dead indeed unto sin, but alive unto GOD through JESUS CHRIST.” Alive by a life which means GOD, which aims at him, terminates in him, and is derived to you through CHRIST. As he also speaks,” I am dead to the law, that I might live to GOD. I am crucified with CHRIST: Nevertheless I live, yet not I, but CHRIST liveth in me, and the life which I now live in the flesh,' I live by the faith of the SON of GOD, who loved me, and gave himself for me.” (Gal. 2: 19, 20.)

 

 “ Holy.” There is an holiness that stands in an entire rectitude of heart and life, by which we are conformed, in both, to the nature and will of GOD, besides the relative one which redounds upon any person or thing, by due dedication to him. And which former is pre-required, in the present sacrifice, that it may be, as it follows,” acceptable to GOD;” not as though thereby it became acceptable, but as that without which it is not so. Yet also holiness, in the nature of the thing, cannot but be grateful to GOD, or well-pleasing; (as the word here used signifies;) but not so as to reconcile a person to him, who was, before, a sinner, and has still sin in him. But supposing the state of such a person first made, and continued good, that resemblance of himself cannot but be pleasing in the eyes of GOD, but fundamentally and statedly in and for CHRIST. This therefore signifies, both how ready GOD is to be well pleased with such a sacrifice, and also signifies the quality of the sacrifice itself, that it is apt to please.

 

 “ Reasonable service,” or worship, as the word signifies. This also is spoken alluding to the notion given before of offering ourselves, in opposition to the former victims wherein beasts were the matter of the sacrifice. Those were brute sacrifices: You are to offer reasonable ones. And it signifies, our minds and understandings, the seat of reason, with our wills and affections that are to be governed by it, must all be ingredient as the matter of that sacrifice: Implying also the right GOD has in us, whence nothing can be more reasonable than to offer ourselves to him.

 

 “ Present,” that is, dedicate, devote yourselves, set yourselves before GOD, as they present at the altar the destined sacrifices, make them stand ready for immolation. You are so to make a tender of-yourselves, as if you would say,’ LORD, here I am, wholly thine. I come to surrender myself, my whole life and being, to be entirely, and always, at thy disposal, and for thy use. Accept a devoted, self-resigning soul!'

 

Thus we are brought to the thing itself. 

 

 Which now, 2. In the next place (with less regard to the allusive terms) we come more distinctly to explain. It is briefly but the dedicating of ourselves: Or the giving our own selves to the LORD.

 

 But that we may not misconceive the nature of this act of giving ourselves, we must know, it is not donation in the strict and proper sense; such as confers a right upon him to whom a thing is said to be given. We cannot be said to transfer a right to him, who is, before, the only proprietor and supreme LORD of all. It is more properly but a sur-' render or delivery of ourselves, upon the acknowledgment of his former right: Or the putting ourselves into his possession, for appointed uses and services, out of which we had injuriously kept ourselves before. It is but giving him his own.” All things come of thee, and of thine own have we given thee.” (1 Chron. 29: 14) It is only a consent and obedience to his most rightful claim and demand of us, or” a yielding ourselves to him,” as it is significantly expressed in the sixth Chapter to the Romans; though there the word is the same with that in the text which we read” present.”

 

 That we may more distinctly open the nature of this self-dedication, we shall show what ought to accompany and qualify it, that we may be a suitable and grateful present to him; such as he requires, and will accept.

 

 (1.) It must be done with knowledge and understanding. It cannot but be an intelligent act. It is an act of religion and worship, as it is called in the text: (“ service” we read it, which is much more general, but the word is, *, , ”worship.”) It is indeed the first and fundamental act of worship. And it is required to be a rational act.” Your reasonable service.” Religion cannot move blindfold. And though knowledge and reason are not, throughout, words of the same signification; yet the former is partly pre-supposed upon the latter, and partly improved by it, nor can therefore be severed from it.

 

 In the present case it is especially necessary that we distinctly know and apprehend the state of things between GOD and us: That we understand ourselves to have been (with the rest of men) in an apostasy and revolt from GOD, that we arc recalled unto him, that a Mediator is appointed on purpose through whom we are to approach him, and render ourselves back to him: That so this may be our sense in our return,’ LORD, I have here brought thee back - a stray, a wandering creature, mine own self. I have heard what the Redeemer, of thy own constituting, has done and suffered for the reconciling and reducing of such, and against thy known design I can no longer withhold myself.'

 

 (2.) With serious consideration. It must be a deliberate act. How many understand matters which they never consider, and perish by not considering what they know! Consideration is nothing else but the revolving of what we knew before: The actuating the habitual knowledge we had of things. A more distinct reviewing of our former notices belonging to any case, a recollecting and gathering them up, a comparing them together; and, for such as appear more momentous, a repeating and inculcating them upon ourselves, that we may be urged on to suitable action.

 

 And this, though of itself, without the power and influence of the Divine SPIRIT, is not sufficient, yet being the means he works by, is most necessary to our becoming Christians, that is, if we speak of becoming so, not by chance, as too many only are, but by our own choice and design. Which is the same thing with dedicating ourselves to God through CHRIST, whereof we are discoursing.

 

 (3.) With a determinate judgment, that this ought to be done. There are two extremes in this matter. Some will not consider it at all; and some will consider always, and so never do it.

 

 Indeed, in the present case, it is a reproach to the blessed GOD to consider longer, than till we have well digested the state of the case: As if it were difficult-to determine the matter, between him and the Devil, which were the better or more rightful LORD! We must at last be at a point, and come to a judicious determination of the question. As those sincerely resolved Christians had done, (John 6: 68, 69,) who also express the reasons that had (before that time no doubt) determined them:” LORD, whither shall we go Thou hast the words of eternal life. And we believe, and are sure, that thou art that CHRIST, the SON of the living GOD.”

 

 (4.) With liberty of spirit, having thrown off all former bonds, and quite disengaged ourselves from other masters: As they speak,” Other LORD’s besides thee have had do minion over us, but by thee only will we make mention of thy name.11 {Isaiah 26: 13.) For our Savior expressly tells us,” No man can serve two masters.” (Matt. 6: 24.)

 

 There must be a liberty, in opposition to pre-engaged inclinations and affections. And this must be the sense of the sincere soul, treating the matter of its self-surrender with the great GOD, to be able to say to the question, Art thou under no former contrary bonds’ LOUD, I am under none that ought to bind me, or that justly can, against thy former sovereign right. I had indeed suffered other bonds to take place in my heart; but they were bonds of iniquity, which I scruple not to break, and repent that ever I made. I took myself indeed to be my own, and have lived to myself, pleased and served and sought myself, as if I were created and born for no other purpose. And if the sense of my heart had been put into words, there was insolence enough to have conceived such as these; Not my tongue only, but my whole man, body and soul, all my parts and powers, my estate, and name, and strength, and time, are all my own; who is LORD over me And while ‘ I pleased self with such an imagined liberty, no idol was too despicable to command my homage. I have done worse than prostrated my body to a stock, my soul has bowed down to a clod of clay. My thoughts, and desires, and hopes, and joys, have all stooped to so mean trifles, as wealth, or ease, or pleasure, or fame, all but so many fragments of earth, or (the less consistent) vapours sprung from it. And whereas this world is nothing else but a bundle of lusts, none of them was too base to rule me; and while I thought myself at liberty,” I have been a servant to corruption. But now, LORD, I have, through thy mercy, learnt to abandon and abhor myself: Thy • grace appearing, has taught me to deny ungodliness and worldly lusts.” Thou hast overcome; enjoy thine own conquest. I am grieved for it, and repent from my soul that ever I did put thee to contend for, and conquer thine own.1 And so doth this self-dedication carry in it” repentance from dead works, and faith towards GOD.” ,

 

 (5.) With a plenary full bent of heart and will. As that,” I have sworn, and will perform, that I will keep thy righteous judgments.” (Psalm cxix. 106.)” I have inclined my heart to keep thy statutes always unto the end.1' (Verse 112.)

 

 And herein doth this self-dedication principally consist, namely, in a resolved willingness to yield myself as GOD'S own property, to be for him, and not for another. Which resolvedness of will, though it may, in several respects, admit of several names, is but one and the same substantial act. It may be called, in respect of the competition which there was in the case, choice: Or in respect of the proposal made to me of such a thing to be done, consent. But these are the same act, which, in itself considered, is only a resolute volition, lie the LORD'S. Which resolution, if one do (whether mentally or vocally) direct to GOD or CHRIST, then it puts on the nature of a vow, and so is fitly called devoting one's self.

 

 It carries in it, as a thing supposed, the implanted Divine life, whereby we are truly said” to present ourselves living sacrifices,” as in the text; or as it is expressed in that other place,” to yield ourselves to GOD, as those that are alive from the dead; alive to GOD through CHRIST JESUS our LORD.” (Chap. 6: 13.) Which life is not to be understood simply, but in a certain respect. For before, we were not dead simply; we were not dead, disinclined, or disaffected to every thing, but peculiarly towards GOD and his CHRIST. That way we were without any inclination, motion, tendency, or disposition: And so were dead as to this thing, or in this respect; were alienated from the life of GOD. Now we come to live this life, and are made, by hib grace, to incline and mo\e towards him of our own accord. Dead things (or destitute of life) may be moved by another, are capable of being moved violently, without, or against inclination, hither or thither: But a living creature can spontaneously move itself, as, of its own accord, it inclines.

 

 And whereas there are two more noble principles that belong to this divine life, faith and love: These have both an ingrediency into this self-dedication. The nature of each of them runs into it, and may be perceived in it. And it is hereupon a mixed act, partaking of an influence and tincture (as it were) from the one and the other of them.

 

Faith respects the promises of GOD, and what we are thereupon to expect from him. And so our dedicating ourselves to GOD, is a self-committing. We give up ourselves to him as a trust, as the Apostle's emphatical expression intimates:” I know whom I have believed, and I am persuaded that he will keep that which I have committed unto him *, my pawn, or pledge) against that day.” The soul flies to GOD as in distress, not knowing to be safe another way. As once a people, not able to obtain tutelage on other terms, surrendered themselves to them whose help they sought, with some such expression, Si non nostros, sallem vestros: If not as ours, yet at least as your own, save, protect, and defend us. 

 

 Nor in our surrendering ourselves to GOD, is this any way unsuitable, either to us, or to Him: Not to us; for we are really distressed, ready to perish; it is agreeable to the state of our case: Not to Him; for it is glorious to him. A thing worthy of, GOD, to be a refuge to perishing souls; and is thereupon a (pleasant thing, a GOD-like pleasure, suitable to a self-sufficient and all-sufficient Being, who has enough for himself, and for all others, whom he shall have taught not to despise / the riches of his goodness. “ He takes pleasure in them that fear him, and them that hope in his mercy.”

 

 Let such as have a mind to yield themselves to him, consider this: Apprehend you have undone yourselves, and are lost: Fall before him: Lie at the footstool of the mercy-seat: Willingly put your mouths in the dust, if so there may be hope. And there is hope. He seeks after you, and will not reject what he seeks; he only waited to bring you to this. It is now a fit time for him, and a good time for you. And you may now, in resigning, entrust yourselves also to him. For his express promise is your sufficient ground for it. ”I will receive you, and be a FATHER to you, and ye shall be my sons and daughters.” Understand the matter aright; your presenting and yielding yourselves to him, is not to be a desperate act. It is not casting yourselves away: You are not throwing yourself into flames, but upon tender mercies, thither you may commit yourself. The thing that is pleasing to him, and which he invites you to, (as he invites” all the ends of the earth to look unto him that they may be saved,”) cannot be unsafe or unhappy to you.

 

 Again, Love has a great ingrediency into this self-resignation. And as it has, so it more admits to be called dedicating or devoting ourselves. This holy, ingenuous principle respects more the commands of GOD, as the other doth his promises, and eyes his interest, as the other doth our own. This dedition of ourselves, as it is influenced by it, designs the doing all for him we can, as by the other it doth the receiving all. As by the other, we resign ourselves to him for safety and felicity; so we do, by this, for service and duty to the uttermost: And an ardent lover of GOD thinks this a little ‘oblation. Myself! Alas! What am I Too small a thing for him, who is all love, and who has it in his hand to transform and turn me into love too. How mean yet, and little is the subject he has to work upon! An atom of dust! Not apt to be wrought upon to this (to a divine and heavenly love) by any, but his flame. And now therefore but a minute spark from the element of love, that must, however, thus transformed, tend towards its own original and native seat! It shall now flame upward. And this is the flame, in which it is universally necessary thy sacrifice should ascend. Which will refine only, not consume it. Though that it may be offered up in other flames, is not impossible; nor will it be much regretted by you, if the case should so require; nor shall be despised by him, if he shall so state the case.

 

 To” give the body to be burned, without love,” goes for nothing. But if in that way, we were called to offer up our bodies,” living sacrifices to GOD,” it would (in an inferior sense) be” an offering of a sweet-smelling savor,” would even perfume heaven, and diffuse fragrant odors on earth. “He loved us, and gave himself for us.” So are we, from our love of him, to give ourselves for him, and his use and service, in whatsoever kind he shall appoint and prescribe. Every true Christian is, in the preparation of his mind, a martyr. But they are few whom he actually calls to it. Our love is ordinarily to show itself in our” keeping his commandments.” And with that design we are to present ourselves to him, as the resolved, ready, instruments of his service and praise. As Rom. 6: 13,” Neither yield ye your members as instruments of unrighteousness unto sin: But yield yourselves unto GOD as those that are alive from the dead, and your members as instruments of righteousness unto GOD.”

 

 Having been more large upon what was more essential in this dedication of ourselves, I shall be briefer in most of the other things belonging to it.

 

 (6.) It must further be done with a concomitant acceptance with GOD. His covenant (which is now entered) is often summed up,” I will be your GOD, and you shall be my people:” And is frequently represented by the nuptial contract, in which there is mutual giving and taking. We are to resign and accept at the same time. To take him to be our GOD, when we yield ourselves to be his.

 

 (7.) With an explicit reference to the LORD Cmusr. We are to dedicate ourselves after the tenor of a covenant, whereof” he is the Mediator.” GOD doth not, upon other terms, treat with sinners. You are not to offer at such a thing as dedicating yourselves to him, but in the way, and upon the terms, upon which you are to be accepted. The Divine pleasure is declared, how great an one he must be in all the transactions of GOD with men; yea, and towards the whole creation.” He has made us accepted in the Beloved. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace. Wherein he has abounded towards us in all wisdom and prudence. Having made known unto us the mystery of his will, according to his good- pleasure, which he has purposed in himself: That in the dispensation of the fullness of times, he might gather together in one all things in CHRIST, both which are in heaven, and which are on earth, even in him.” (Eph. 1: 6—10.) We must take heed how we neglect or overlook him, who is, by Divine appointment, so high in power, and with whom we have so great a concern.

 

 (8.) With deep humility and abasement of ourselves, in conjunction with a profound reverence and veneration of the Divine Majesty. There ought to be the lowliest self-abasement, such as that good man expresses,” O my GOD, I am ashamed, and blush to lift up my face to thee, my GOD: For mine iniquities are increased over mine head, and mv trespass is grown up unto the heavens.” (Ezra 9: 6.) And indeed this is naturally consequent, upon what was last said, of the regard that ought to be had, in this matter, to the Mediator: For surely that very constitution is, in itself, an humbling thing to us: And we cannot apply ourselves to GOD suitably to it, but with a self-abasing sense of our own state and case. Our coming and tendering ourselves to GOD, in a Mediator, is, in its very Mature, a humiliation; and carries with it a tacit confession, that in ourselves we have nothing, deserve nothing, are nothing, are worse than nothing. 

 

 And that only this constitution of his could justify our offering ourselves to him, with any hope of acceptance; or make it less than insolent presumption for sinners to approach him, and expect to be received into his presence and service. Yea, and if there had been nothing of delinquency in the case, yet great humility becomes such applications to him; and that in conjunction with the profouudest reverence and veneration of him. For our very business, in this belt-dedication, is worship; and it is the first and most principal part of all the worship we owe to him, fundamental to all the rest. We must have before our eyes the awful majesty and glorious greatness of GOD: Which Scripture often speaks of as one notion of his holiness, and which we are to have principal reference unto in all the solemn homage we pay to him.

 

 (9.) With an ingenuous candor and simplicity, with that sincerity which is to be as the” salt of our sacrifice,” without latent reserves, or an hidden meaning, disagreeing to his. Which were both unjust and vain. Unjust; for we may not deceive any: And vain; for we cannot deceive Him. The case admits not of restrictions, it must be done absolutely, without any limitation or reserve. You have heard this self-dedication is, in part, an act of love. And what limit can be set to a love whose object is infinite A natural limit it is true, as it is the love of a creature, it cannot but have; but a chosen one it ought never to have, as if we had loved enough. You know what kind of love is (and cannot but be) due to the all-comprehending GOD.” With all thy heart, soul, mind, and might.” So, without exception, that MAIMONIDES, reciting those words, adds *. The stream of thy love to him must not be diverted, or alter course, though he would take away thy very life or soul.

 

 (10.) With the concomitant surrender of all that we have. For they that by their own act and acknowledgment are not themselves their own, but devoted, must also acknowledge they are owners of nothing else. GOD indeed is the only Proprietor, men are but usufructuaries. They have the use of what his Providence allots them; He reserves to himself the property, and limits the use so far, that all are to be accountable to him for all they possess, and are to use nothing they have, but as under him, and for him, as also they are to do themselves. Therefore, as they are required to glorify him with their bodies and spirits which are his, so they are to honor him with their substance, upon the same reason. But few effectually apprehend his right in their persons; which as we are therefore to recognize, in this dedication of ourselves to him, so we are, in a like general sense, to devote to him all that we enjoy in the world. That is, as all are not to devote themselves specially to serve him in a sacred office; but all are obliged to devote themselves to his service in the general: So, though all are not required to devote their estates to this or that particular pious use, they are obliged to use them wholly for his glory, in the general, and for the service of his interest in the world. No man has certainly a power to dispose of any thing (and when they surrender themselves by their own act and deed to GOD, they acknowledge so much) otherwise than as Divine rules direct or permit. They have a right in what is duly theirs, against the counter-claim of man, but none sure against the claim, and all-disposing power of GOD, whether signified by his law or by his Providence. Therefore, with this temper of mind should this self-dedication be made:' LOUD, I here lay myself, and all that belongs to me, entirely at thy feet.” All things are of thee.” What I have in the world is more thine than mine. I desire neither to use nor possess any thing, but by thy leave, and for thy sake.'

 

 (11.) With befitting circumstantial solemnity; that is, it ought to be direct, express and explicit. Not to be huddled up in tacit, mute intimations only. We should not content ourselves that it be no more than implied, in what we do otherwise, and run on with it as a thing that must be supposed, and taken for granted, never actually performed and done.

 

It is very true, a continued, uniform course of agreeable actions, a holy life, carries a great deal more significancy with it, than only having once said, without this, conceptis verbis,’ LORD, I will be thine.' Practice more fully speaks our sense, and expresses our hearts, than bare words, spoken at some particular time. For they at the most speak but our present sense at that time; but a course of practice shows the habitual bent of our spirits. Nor do I think that a formal explicit transaction, in this matter, whether vocal or mental, is essential to a man's being a Christian. But though so explicit a transaction be not essential to Christianity, yet it may be a great duty.

 

 There is far greater reason we should personally and solemnly transact this great affair with GOD, than any concern we have with men. For among men, we may have a right by natural descent, or by” valuable considerations, to what we enjoy, which may be clear, and little liable to question. From GOD we have no right, but by his favor and vouchsafement. You are his children, if ever you come to be so, but by adoption: And human adoption has been wont to be completed by a solemnity; the person to adopt, being publicly asked,’ Whether he would have this person to be as his very son' And again, he that was to be adopted,’ Whether he was contented it should be so'

 

 Nor again is there that disinclination towards men, as towards GOD, or that proneness to revolt from settled agreements with the one as with the other. Whereas love sums up all the duty of both the tables; or which we owe both to GOD and man, it is evident that in our present lapsed state, our love to GOD is more impaired than to man. Indeed this latter seems only diminished, the other is destroyed, and has, by nature, no place in us; grace only restores it. Where it is in some measure restored, we find it more difficult to exercise love towards GOD than man: Which the Apostle's reasoning implies; ”He that loves not his brother, whom he has seen, how can he love GOD, whom he has not seen”“ Where the regenerate, Divine life is implanted, it is ill lodged, in conjunction with a strong, remaining, sensual inclination. Therefore there is the more need here of the strictest ties, and most solemn obligations, that we can lay upon ourselves.

 

 Nor is it to be neglected that in Isa. xliv. 5, (which is generally agreed to refer to the times of the Gospel,) it is so expressly set down,” One shall say, I am the LORD and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto the LOUD, and surname himself by the name of ISRAEL.” In the rendering of which words,” subscribe with the hand,” the versions vary. Some read, inscribe in their hands the LORD'S name, counting it an allusion to the ancient custom, as to servants and soldiers, that they were to carry stamped upon the palm of their hands, the name of their master or general. The Syriac reads to the same sense as we, Shall give an hand writing to be the LORD'S. That the thing be done, and with great seriousness, distinctness, and solemnity, is, no doubt, highly reasonable and necessary; about the particular manner I prescribe not.

 

 Nor can I imagine what any man can have to object, but the backwardness of his own heart, to any intercourse or conversation with the invisible GOD: Which is but an argument of the miserable condition of depraved mankind. For that backwardness must proceed from some deeper reason than that GOD is invisible. A reason that should not only convince but amaze us, and even overwhelm our souls in sorrow and lamentation, to think what state the nature and spirit of man is brought into! For is not the Devil invisible too And what wretch is there so silly and ignorant, but can, by the urgency of discontent, envy, and an appetite of revenge, find a way to fall into a league with him Is it this that GOD is less conversable with men Less willing to be found of them that seek him No, surely; but that men have less mind and inclination to seek him! And is this a posture and temper of spirit towards the GOD that made us, (the continual spring of our life and being,) in which it is fit for us to tolerate ourselves Shall not the necessity of this thing, and of our own case, (not capable of remedy while we withhold ourselves from GOD,) overcome all the imagined difficulty in applying ourselves to him

 

 And upon the whole, if we agree the thing itself to be necessary, it cannot be doubted, but it will appear to be of common concernment to us all; and that every one must apprehend it ib necessary to me, and to me, whether we have done it already, or not done it. If we have not, it cannot be done too soon; if we have, it cannot be done too often. And it may now be done by private, silent ejaculation, the convinced, persuaded heart saying within itself,’ LORD, I consent to be wholly thine, I here resign and devote myself absolutely and entirely to thee.' None of you know what may be in the heart of another, to this purpose, even at this time. Why then should not every one fear to be the only person of those who now hear, that disagrees to it If any finds his heart to draw back, it is fit such an one should consider, I do not know but this self-devoting disposition and resolution is the common sense of all the rest, even of all that are now present but mine. And who would not dread to be the only one in an assembly that shall refuse GOD, or refuse himself to Him! For, let such an one think, What particular reason can I have to exclude myself from such a consenting chorus Why should I spoil the harmony, and give a disagreeing vote Why should any man be more willing to be dutiful and happy than I To be just to GOD, or have him good to me Why should any one be more willing to be saved than I And to make one hereafter in the glorious, innumerable, joyful assembly of devoted angels and saints, that pay an eternal, gladsome homage to the throne of the celestial King

 

 But if any find their hearts inclining, let what is now begun be more fully completed in the closet; and let those walls (as Joshua’s stone) hear and bear witness.

 

That all may consent more freely, and more largely, I shall in a few words show what should induce to it, and what it should induce.

 

 1. What should induce to it. You have divers sorts of inducements.

 

 Such as may be taken from Necessity. For what else can you do with yourself You cannot be happy without it; for who should make you so but GOD And how shall he, while you hold off yourselves from him You cannot but be raiser-able, not onh ah not having engaged him to you, but as having engaged him against you.

 

 Such as may be taken from Equity. You are his right. He has a natural right in you, as he is your Maker, the Author of your being. And an acquired right, as you •were” bought by his Son, who has redeemed us to GOD, and who died, rose again, arid revived, that He might be LORD of the living and the dead;” here to rule, hereafter to judge us: Both which he can do whether we will or no. But it is not to be thought he will save us against our wills. His method is, whom he saves, first to overcome; that is, to make them willing in the day of his power. And dare we, who” live, move, and have our being in him,” refuse to be, live, and move to him Or” deny the LORD who bought us”

 

 And again, such as may be taken from Ingenuity, or that should work upon it, namely, (what we are besought by, in the text,) the mercies of GOD. How manifold are they! But they are the mercies of the Gospel especially, mentioned in the foregoing chapter, which are thus referred to in the beginning of this, the transferring what the Jews lost by unbelief, to us Gentiles. That” mystery which in other ages was not made known unto the sons of men, as it is now revealed unto his holy Apostles and Prophets by the SPIRIT: That the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in CHRIST, by the Gospel.” In reference whereto he so admiringly cries out a little above the text,” O thg, depth both of the wisdom and knowledge of GOD! How unsearchable are his judgments, and his ways past finding out!” (Chap. 11: 33.) The mercies of which it is said,” Ho every one that thirsts, come to the waters, and he that has no money: Come ye, buy and eat, yea come, buy wine and milk without money, and without price. Wherefore do ye spend your money for that which is not bread, and your labor for that which satisfies not Hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. Incline your ear, and come unto me; hear, and your soul shall Jive, and I will make an everlasting covenant with you, even the sure mercies of DAVID.” (Isai. 1: 3.) Which free and sure mercies are heightened, as to us, by the same both endearing and awful circumstance, that these mercies are offered to us, namely, in conjunction with the setting before our eyes the tremendous example of a forsaken nation that rejected them.

 

 Nothing ought more highly to recommend those mercies to us, or more engage us to accept them with gratitude, and improve them with a cautious fear of committing a like forfeiture, than to have them brought to our hands, redeemed from the contempt of the former despisers of them; and that so terribly vindicated upon them at the same time; as it also still continues to be. That the natural branches of the olive should be torn off, and we inserted: That there should be such an instance given us, of the severity and goodness of GOD: To them that fell, severity; but to us, goodness; if we continue in his goodness, to warn us that otherwise we may expect to be cut off too! And that we might apprehend, if he spared not the natural branches, he was as little likely to spare us! That when he came to his own and they received him not, he should make so free an offer to us, that if we would yet receive him, (which if we do, we are to yield up and dedicate ourselves to him,) we should have the privilege to be owned for the sons of GOD! What should so oblige us to compliance with him, and make us with an ingenuous trembling fall before him, and (crying to him,” My LORD, and my GOD!”) resign ourselves wholly to his power and pleasure

 

 And even his mercies, more abstractly considered, ought to have that power upon us. Were we not lost Are we not rescued from a necessity of perishing, and being lost for ever, in the most costly way Costly to our Redeemer, but to us without cost. Is it a small thing that ^ he offers himself to us, as he doth, when he demands us, and requires that we offer ourselves to him That” He in whom is all the fullness of GOD,” having “first offered, himself for us,”I doth now also offer himself to us. That he has treated us hitherto with such indulgence, waited on u with so long patience, sustained by so large bounty.; And now, when it might be thought we should be communing with our own hearts, “What shall we render” that he should say to us,” Render yourselves.” Is that too much Are we too inconsiderable to be his, or his mercies too inconsiderable to oblige us to be so The mercies that flow so freely from him, for he is the Father of mercies. The mercies that are so suitable to us, pardon to the guilty, light to them that dwell in darkness, life to the dead, a rich portion and all-sufficient fullness, for the poor, indigent, and necessitous: The mercies that we are encouraged to expect, as well as what we enjoy. The great good laid up in store! The mercies of eternity to be added to those of time. The mercies of both worlds meeting upon us. That • here we are to” keep ourselves in the love of God, waiting for the mercy of our LORD JESUS CHBIST unto eternal' life.” That, looking for that blessed hope, our life may here, in the mean time, be transacted with him. That we may abide in the secret of his presence, and dwelling in love, may dwell in GOD who is love; till the season come, when we shall be able more fully to understand his love, and return our own.

 

 Nor are the favors of his Providence to be thought little of, in the time of our earthly pilgrimage.

 

 2. And now, if all this do effectually induce us thus to* dedicate ourselves; we are next to consider what our having done it ought further to induce us to. In the general, it ought to he an inducement to us, to behave ourselves answerably to such a state, as we are, hereby, brought into, or confirmed in, for he takes no pleasure in fools, therefore, having vowed ourselves to him, to serve, and to live to him, let us pay what we have vowed.

 

 Better it had been not to vow, than to vow and not pay; and, instead of the reasonable sacrifice he required of us, to give him only the sacrifice of fools. We are, upon special terms, and for special ends, peculiar to the most high GOD.

 

 They that are thus his, are a royal Priesthood,” He has made us Kings and Priests.” Both those offices have sometimes met in the same person: And” to GOD and his FATHER,” that is, for him. Not that both these offices terminate upon GOD, or that the work of both is to be performed towards him. But our LORD JESUS (it being the design of his FATHER) has effected it, in compliance with his design, and has served his pleasure and purpose in it. He has done it to, that is, for him. So that,” to GOD and his FATHER.”' may be referred to CHRIST'S action, in making us Kings and Priests, not to ours, being made such. Yet the one of these refers to GOD immediately, the other to ourselves. Holy and good men are Kings in reference to themselves, in respect of their self-dominion into which they are now restored, having been, as all unregenerate persons are, slaves to vile and carnal affections. The minds of the regenerate are made spiritual, and now with them the refined, spiritual mind is enthroned; lift up into its proper authority, over all sensual inclinations, lusts and passions. A glorious empire! Founded in conquest, and managed, afterwards when the victory is complete, (and in the mean time, in some degree,) by a steady sedate government, in most tranquility and peace.

 

But they are Priests in reference to GOD; the business of their office, as such, terminates upon him. For him they worship and serve.

 

 Worship is either social, external and circumstantial, that of worshipping societies, considered according to its exterior part. Herein one is appointed by special office to do the part of a Priest, for the rest. In this sense all are not Priests.

 

Or else it is internal, substantial and spiritual, wherein they either worship alone, or being in conjunction with others, yet their own spirits work directly, and aspire upwards to GOD. And as to this more noble part of their worship, every holy man is his own Priest

 

 And this is the double dignity of every holy, devoted soul. They are thus Kings, and Priests; they govern themselves, and serve GOD. While they govern, they serve: Exercise authority over themselves, with most submissive veneration of GOD: Crowned and enthroned, but always in a readiness to cast down their crowns at the footstool of the Supreme, Celestial Throne.

 

 Into this state they come by self-dedication. And now surely, it is not for such to demean themselves at a vulgar rate. They are of the Church of the first-born written in heaven, that is, the Church of the first-born ones, that is all composed, and made up of such as that expression signifies. First-born in a true (though not the most eminent) sense; being sons by the first, that is, the prime and more excellent sort of birth, in respect whereof they are said to be begotten again by the word of truth, they should be a kind of first-fruits of the creatures of GOD. And this two-fold dignity is the privilege of their birth-right, as anciently it was. Are you devoted to GOD Have you dedicated yourselves Hereby you are arrived to this dignity. For in the above-mentioned place it is said,” Ye are come,” you are actually, already, adjoined to that Church, and are the real present members of that holy community. For you are related and united to Him of whom the family of heaven and earth is named; are of the household, and the sons of GOD, his, under that peculiar notion, when you have dedicated yourselves to him. You cannot but apprehend there are peculiarities of behaviour, in your after conduct, and management of yourselves, that belong to you, and must answer, and correspond to your being, in this sense, his.

 

 Some particulars whereof I shall briefly mention. You should, each of you, often reflect upon it, and bethink yourself what you have done; and whose you now are. I am the devoted one of the most high GOD. It was one of the precepts given by a Pagan to his disciples:’ Think with yourself, upon all occasions, I am a philosopher.” What a world of sin and trouble might that thought, often renewed, prevent, / am a Christian, one devoted to GOD in CHRIST! Your having done this thing should clothe your mind with new apprehensions, both of GOD and yourselves: That he is not now a stranger to you, but your GOD, that you are not unrelated to him, but his. I was an enemy, now am reconciled. I was a common profane thing, now holiness to the LORD.

 

 It is strange to think how one act doth sometimes tincture a man's mind; whether in the kind of good or evil. To have committed an act of murder! What an horrid complexion of mind did CAIN bear with him hereupon! To have dedicated one's self to GOD, if seriously, and duly done; would it have less power to possess one, with an holy, calm, peaceable temper of mind

 

 You should, hereupon, charge yourself with all suitable duty towards him. For you have given yourself to him to serve him, that is your very business. You are his, and are to do his work, not your own, otherwise than as it falls in with his, and is his.

 

You are to discharge yourself of all unsuitable cares; for will not He take care of his own, who has put so ill a note upon them that do not” He that provides not for his own,” (his domestics,) those of his own house,” has denied the faith, and is worse than an Infidel.” Will you think, He can be like such an one Who, if not the children of a Prince, should live free from care

 

 You should most deeply concern yourself about his concernments, without any fear that he will neglect those that are most truly yours: And are not to be indifferent how his interest thrives, or is depressed in the world; is increased or diminished. They that are his should let his affairs engross their cares and thoughts.

 

 You should abandon all suspicious, hard thoughts of him. When in the habitual bent of your spirits, you desire to please him, it is most injurious' to him, to think he will abandon you, or become your enemy.

 

 It is observable what care was taken among the Romans, that’ no hostility be used towards them that had surrendered themselves.' Can men excel GOD in praiseworthy things You can think nothing of GOD more contrary to his Gospel, or his nature, than to surmise he will destroy one that has surrendered to and bears a loyal mind towards him. And what a reproach do you cast upon him, when you give others occasion to say, that they who have devoted themselves to him, dare not trust him You are taught to say,” I am thine, save me,” not to suspect he will ruin you.

 

 They strangely mis-shape religion, considering in how-great part it consists in trusting GOD, and living a life of faith, that frame to themselves a religion made up of distrusts, doubts, and fears.

 

 You should dread to alienate yourselves from him. Which (as sacrilege is one of the most detestable of all sins) is the most detestable sacrilege. You are to reserve yourselves entirely for him. Every one that is godly he has set apart for himself.

 

Yea, you are not only to reserve, but, to your uttermost, to improve, and better yourselves for him daily. To aspire to an excellency, in some measure, suitable to your relation. To” walk worthy of GOB who has called you to, his kingdom and glory;” (1 Thess. 2: 12;) remembering you are here to glorify him,, and hereafter to be glorified with him.