THE LIFE OF DR. THOMAS MANTON

 

 DR. THOMAS MANTON was born in 162O, at Lawrence-Lydiard, in the county of Somerset. Both his father and grandfather were ministers. He went to Oxon at 15 years of age. He was first minister of Culliton, in Devon; and afterwards of Stoke-Newington, in Middlesex, before he came to Covent-Garden, where he succeeded Mr. Sedgwick. He was in great reputation at the. time of King Charles's return, one of the Savoy commissioners, and very earnest in his endeavors to get the declaration for ecclesiastical affairs passed into a law. And had it been compassed, would have accepted the deanery that was offered him. He was a man of great learning, judgment, and integrity, and an excellent unwearied preacher; one of great temper and moderation, and respected by all that knew him, whose spirits were not incurably cankered. Dr. Bates, in his sermon at his funeral, gives this account of him: " A clear judgment, rich fancy, strong memory, and happy elocution met in him, and were excellently improved by his diligent study." In preaching he was of that conspicuous eminence, that none could detract

 

from him but from ignorance or envy. He abounded in the work of the Lord; and though a very frequent preacher, yet was always superior to others, and equal to himself. Archbishop Usher was wont to say of him, "That he was a voluminous preacher;" not as if he was tedious for length, but because he had the art of reducing the substance of volumes of divinity into a narrow compass. And Mr. Charnock often represented him as the best collector of sense of the age. He was no fomenter of faction, but studious of the public tranquility. His generous constancy of mind in resisting the current of popular humor, declared his loyalty to his Divine Master. He was imprisoned for his nonconformity, and many ways a sufferer; and yet kept up a considerable interest at court, and with men of note and figure. The noble Earl (afterwards Duke) of Bedford, who had for some time been his parishioner at Covent-Garden, was his cordial friend unto his death; and so also was my Lord Wharton, and many other persons of considerable quality. He generally had the chair in the meetings of the Dissenting Ministers of the city, who found the want of his prudence, activity, and interest joined together, when he was taken from them. He died October the 18th, 1677, leaving behind him the general reputation of as excellent a preacher as this city or nation has produced.

 

 

 

SERMONS

 

ON

 

SEVERAL SUBJECTS.

 

Preached about the Year 165O.

 

BY

 

THOMAS MANTON, D.D.

 

 

 

THE

 

PREFACE.

 

 

 

 IT may seem a just discouragement from publishing more Sermons at this time, when there are such numbers abroad. For the abundance of things useful is fatal to their value, and the rareness enhances their price. If men were truly wise, spiritual treasures should be excepted from this common law, yet plenty even of them causes satiety. But the following Sermons have that peculiar excellence, that will make them valuable to all that have discerning minds, and such a tincture of religion as makes them capable of tasting the goodness of Divine things.

 

 I shall say nothing here of the intellectual endowments of the author, in which he appeared eminent among the first, nor of his graces to adorn his memory. For a saint that is crowned with eternal glory by the righteous Judge, needs not the weak fading testimony of men. Besides that universal esteem he had from those who-knew his ability, diligence, and fidelity in the work of GOD, makes it unnecessary for them who are his admirers and friends. And for those who are unacquainted with his worth, if they take a view of his works, they will have the same opinion, I will give some account of the Sermons themselves.

 

The main design of them is to represent the inseparable connection between Christian duties and privileges, wherein the essence of our religion consists. The gospel is not a naked unconditional offer of pardon and eternal life in favor of sinners, but upon most convenient terms, for the glory of GOD and the good of men, and enforced by the strongest obligations upon them. The promises are attended with commands to repent, believe, and per-severe in the uniform practice of obedience. The Son of GOD came into the world, not to make GOD less holy, but to make us holy, that we might please and enjoy him: not to vacate our duty, and free us from the law as the rule of obedience; (for that is both impossible, and would be most infamous and reproachful to our Savior. To challenge such an exemption in point of right, is to make ourselves GODs; to usurp it in point of fact, is to make ourselves devils.) But his end was to enable and to induce us to return to GOD, as our rightful Lord and proper felicity, from whom we rebelliously and miserably fell by our disobedience, in seeking happiness out of him. Accordingly, the gospel is called the law of faith, as it commands those duties upon the motives of eternal hopes and fears, and as it will justify or condemn men with respect to their obedience or disobedience, which is the proper character of a law. These things are managed in the following Sermons, in that convincing persuasive manner, as makes them very necessary for these times, when some that esteemed themselves the favorites of heaven, yet wofully neglected the duties of the lower hemisphere, as righteousness, truth, and honesty; and when carnal Christians are so numerous, that despise serious GODliness as solemn hypocrisy, and live in an open violation of CHRIST's precepts, and yet presume to be saved by him. Though no age has been more en-lightened with the knowledge of holy truths, yet none was ever more averse from obeying them.

 

 I shall only add further, that they commend to our ardent affections and endeavors, true holiness, as distinguished from the most refined, unregenerate morality. The Doctor saw the absolute necessity of this, and speaks with great jealousy of those, who seem in their discourses to make it their highest aim to cultivate moral virtues, as justice, temperance, benignity, and the like, by philosophic helps; representing them as becoming the dignity of the human nature, as agreeable to reason, as beneficial to societies; and but transiently speak of the super-natural operation of the Holy Spirit, which is as requisite to free the soul from the chains of sin, as to release the body at the last day from the bands of death; that seldom preach of evangelical graces, faith in the Redeemer, love to GOD for his admirable mercy in our salvation, zeal for his glory, humility in ascribing all that we can return in grateful obedience, to the most free and powerful grace of GOD in CHRIST, which arc the vital principles of good works, and derive the noblest forms to all virtues.

 

 Indeed men may be composed and considerate in their words and actions, may abstain from gross enormities, and do many praise-worthy actions by the rules of moral prudence, yet without the infusion of Divine grace to cleanse their stained natures, to renew them according to the image of GOD shining in the gospel, to influence them from motives superior to all that moral wisdom pro-pounds, all their virtues of what elevation soever, cannot make them real saints. As the plant-animal has a faint resemblance of the sensitive life, but remains in the lower rankof vegetables; so these have a shadow, an appearance of the life of GOD, but continue in the corrupt state of nature. And the difference is greater between sanctifying graces wrought by the special power of the Spirit, and the' virtuous habits and actions that are the effects of moral counsel and constancy, than between true pearls produced by the beams of the sun, and counterfeit ones formed by the smoky heat of the fire.

 

 In short, the Lord JESUS, our Savior and Judge, who purchased the heavenly glory, and has sole power to give the actual possession of it, assures us, that unless a man be born of the Spirit, he can never enter into the kingdom of GOD. The supernatural birth entitles to the super-natural inheritance. without this, how fair and specious soever the conversation of men appears, they must expect no other privilege at last but a cooler place in hell; and the coolest there is intolerable.

 

Blessed is he whose Transgression is forgiven, whose Sin is covered. Blessed is the Man unto whom the Lord imputeth not Iniquity, and in whose Spirit there is no Guile.

 

 THE title of this psalm is, A Psalm of Instruction; so called, because David was willing to show the way to happiness from his own experience. And surely no lesson is so needful to be learned as this. We all would be happy. The good and bad, that so seldom agree in any thing, yet agree in this, a desire to be happy. Now happy we cannot be but in GOD, who is the only, immutable, eternal, and all-sufficient good, which satisfies and. fills up all the capacities and desires of our souls. And we are debarred from access to him by sin, which has made a breach and separation between him and us; and till that be taken away, there can be no converse; and sin can only be taken away by GOD's pardon upon CHRIST's satisfaction. GOD's pardon is clearly asserted in my text, but CHRIST's satisfaction must be supplied out of other Scriptures; as that, 2 Cor. 5: 19, " GOD was in CHRIST reconciling the world to himself, not imputing their trespasses to them." Where the apostle clearly shows, that not imputing transgressions is the effect of GOD's grace in CHRIST. And we do no wrong to this text to take it in here; fol. the apostle, citing this Scripture, Rom. 4: 6, 7, tells us, that David described' the "blessedness of the man unto whom the Lord imputeth righteousness without works," when he says, " Blessed are they whose iniquities are forgiven, whose sin is covered: blessed is the man to whom the Lord will not impute sin."

 

In the words you have, 1. An emphatical setting forth of a great and blessed privilege, that is, the pardon of sin. 2. A description of the persons who shall enjoy it, namely, such, " in whose spirit there is no guile." I shall confine my thoughts now to the privilege. It is set forth in three expressions; forgiving transgression, covering of sin, and not imputing iniquity. The manner of speech is warm and vehement; it is repeated over. again, " blessed is the man." I shall show what these three expressions import, and why the prophet does use such vehemency in setting forth this privilege.

 

 1. Whose transgression is forgiven; or, who is eased of his transgression. Where sin is compared to a burden too heavy for us to bear; as also it is in other Scriptures, Matt. 11: 28, " Come to me all ye that are weary and heavy laden." 2. Whose sin is covered; alluding to the covering of filth, or the removing of that which is offensive out of sight. 3. The third expression is, to whom the Lord imputeth no sin; that is, does not put sin to their account. Where sin is compared to a debt; as it is also in the Lord's Prayer, Matt. 6: 12, " Forgive us our debts, as we also forgive our debtors." Thus is the act set forth. The object of pardon is set forth under divers expressions, iniquity, transgression, and sin. When GOD proclaims his name, the same words are used, Exod. xxxiv. 7, "Taking away iniquity, transgression, and sin."

 

 We have seen the meaning of the expression. But why does the man of GOD use such vehemency of inculcation, " Blessed is the man!" and again, "blessed is the man" Partly with respect to his own case. David knew how sweet it was to have sin pardoned; he had felt the bitterness of sin in his own soul, to the drying up of his blood; and therefore he does express his sense of= pardon in the most lively terms. And partly with respect to those for whose use this instruction was written, that they might not look upon it as a light and trivial thing, but be thoroughly apprehensive of the worth of so great a privilege. Blessed, happy, thrice happy they, who have obtained the pardon of their sins, and justification by JESUS CHRIST.

 

 The doctrine then which I shall insist upon is this: That it is a great step towards, yea, a considerable part of our blessedness, to obtain the pardon of our sins by CHRIST JESUS. In order to this,

 

I. I shall show what necessity lies upon us to seek after this pardon.

 

II. Our misery without it.

 

III. I shall speak of the annexed benefits, and our happiness, if once we attain it.

 

 I. The necessity that lies upon us, being all guilty before GOD, to seek after the pardon of our "sins by CHRIST. That it may sink the deeper into your minds, I shall do it in this method: First, a reasonable nature implies a conscience; a conscience implies a law; a law implies a sanction; a sanction implies a judge, and a judgment-day, (when all shall be called to account for breaking the law,) and this judgment-day infers a condemnation upon all mankind, unless the Lord find out some way wherein we may be relieved. This way GOD has found out in CHRIST, and being brought about by such a mysterious contrivance, we ought to be deeply and thankfully apprehensive of it, and humbly and brokenheartedly to quit the one covenant, and accept of the grace provided for us in the other.

 

 1. A reasonable nature implies a conscience: for man can reflect upon his own actions, and has that in him to acquit or condemn him, accordingly as he does good or evil, 1 John 3: 2O, 21. Conscience is nothing but a judgment a man makes upon his actions morally considered, the good or the evil that is in them, with respect to rewards or punishment. As a man acts, he is a party; but as he reviews and censures his actions, he is a judge. Let us take notice only of the condemning part, for that is proper to our case. After the fact, the force of con-science is usually felt more than before, or in the fact; because before, through the treachery of the senses, and the revolt of the passions, the judgment of reason is not so clear. Our passions raise mists, which darken the mind, and incline the will by a pleasing violence; but after the evil action is done, then guilt flasheth in the face of conscience. Judas's heart lay asleep while he was going on in his villany, but afterwards it fell upon him, "You have sinned in betraying innocent blood." Conscience of sin may be smothered for awhile, but the flame will break forth; and our hidden fears are easily revived and awakened, except we get our pardon and discharge. A reasonable nature implies a conscience.

 

 2. A conscience implies a law, by which good and evil are distinguished. For if we make conscience of any thing, it must be by virtue of some law or obligation from GOD, who is our Maker and Governor, and unto whom we are accountable, and whose authority giveth a force and warrant to the checks of conscience, without which they would be weak and ineffectual. The heathens had a law, because they had a conscience, Rom. 2: 15, " Which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing, or else excusing one another." They have a conscience which does accuse or excuse, does require according to the tenor of the law. So when the apostle speaks of those stings of conscience that are revived in us by the approach of death, he says, l Cor. 15: 56, " The sting of death is sin, and the strength of sin is the law." Those stings which men feel in a death-threatening sickness, are not the fruits of their disease, but justified by the highest reason, they come from a sense of sin, and this sense is strengthened in us by the law of GOD, from whence conscience. receives all its force.

 

 3. A law implies a sanction, or a confirmation by penalties and rewards: for otherwise it is but an arbitrary rule or direction, which we might disregard without any great loss or danger. No; the law is armed with a dreadful curse against all those that disobey it. There is no dallying with GOD; he has set life and death before us; life and good, death and evil, Dent. 30: 15. The precept is the rule of our duty; and the sanction is the rule of GOD's process, what GOD will do, or might do, and what we have deserved should be done to us. The one shows what is due from us to GOD, and the other what may justly be expected at GOD's hands; therefore before the penalty be executed, it concerns us to get a pardon. The Scripture represents GOD as " angry with the wicked every day," standing continually with his bow ready, with his arrow upon the string, with his sword not only drawn, but whetted, just about to strike, if we turn not, Psalm 7: 11, 12, 13.

 

 4. A sanction implies a judge, who will take cognizance of the keeping or breaking of this law. For the sanction or penalty were but a vain scare-crow, if there were no person to look after it. GOD, that is our Maker and Governor, is our Judge. Would he appoint penalties for the breach of his law, and never reckon with us for our offences This is a thought against the sense of con-science, against GOD's daily providence, against Scripture, which every where represents GOD as a judge. Con-' science is afraid of an invisible judge, who will call us to account for what we have done. The apostle tells us, Rom. 1: 32, the heather " knew the judgment of GOD, and that they that have done such things as they have done are worthy of death." And Providence shows us there is such a Judge, that looks after the keeping and breaking of his law, and has owned every part of it from heaven by the judgments he executes. Rom. 1: 18, "The wrath of GOD is revealed from heaven, against all unGODliness and unrighteousness of men;" he has owned each table, by punishing sometimes the ungodliness, and sometimes the unrighteousness of the world; nay, every notable branch, by way of omission or commission; every transgression, and every disobedience, has been punished, and GOD has owned his law, which is a firm authentic rule. And surely we that are to appear before the bar of an impartial Judge, being so obnoxious to him for the breach of his holy law, what have we to do but to make supplication to our Judge, and prevent execution by a submissive asking of a pardon, and accepting the grace GOD has provided.

 

 5. A Judge implies a judgment-day, or some time when his justice must have a solemn trial. He reckons sometimes with nations now, for unGODliness and unrighteousness, by wars, and pestilence, and famine. But there is a more general and final judgment, which nature has some kind of sense of in itself; and men are urged to repent, " because GOD has appointed a day wherein he will judge the world in righteousness," Acts 17: 31. GOD judges the world in patience now, but then in righteousness, when all things shall be reviewed, and every thing restored; virtue to its public honor, and vice to its due shame.

 

 6. If there be a solemn judgment day, when every one must receive his final, doom, this judgment infers a condemnation to a fallen creature, unless GOD set up another court for his relief; for man is utterly disabled by sin to fulfil the law, and can by no means avoid the punishment due to his transgression. I shall prove this by three reasons; the law to fallen man is impossible, the penalty is intolerable, and the punishment, (for ought that yet appears, if GOD do not take another course,) is unavoidable.

 

 1. The duty of the law is impossible. It cannot justify us before GOD, it cannot furnish us with any answer to his demands, when- he shall call us to an account. Man is mightily addicted to the legal covenant, therefore it is one part of a gospel minister's work to represent the impossibility of ever obtaining grace or life by that covenant. Man would patch up a sorry righteousness of his own, some few superficial things. He makes a short exposition of the law, that he may cherish a large opinion of his own righteousness; and brings it clown to a poor contemptible thing, requiring a few external superficial duties. But this is not the loving the Lord our GOD with all our heart, the loving our neighbor as ourselves, or the doing all things to the glory of GOD; all which to fallen man is impossible.

 

 2. The penalty is intolerable: for who can stand when GOD is angry Ezek. 22: 14, "Can thine heart endure, or can thine hands be strong, in the day that I shall deal with thee" We that cannot endure the pain of the gout or stone, how shall we endure the eternal wrath of GOD It is surely a very dreadful thing to fall into the hands of that living GOD, that lives for ever to punish the transgressors of his law.

 

 3. The punishment is unavoidable, unless sin be pardoned, and you submit to GOD's way. For what hope can you have in GOD, whose nature engageth him to hate sin, and whose justice obliges him to punish it

 

 (1.) Whose nature engageth him to hate sin and sinners. Hab. 1: 13, "He is of purer eyes than to behold iniquity." I urge this for a double reason; partly because I have observed that all the security of sinners, and their neglect of seeking after pardon by JESUS CHRIST, comes from their lessening thoughts of GOD's holiness; if their hearts were sufficiently possessed with an awe of GOD's unspotted purity, they would more look after the terms of grace GOD has provided. Why do men live securely in their sins They think GOD is not so severe and harsh, and so all their confidence is grounded on a mistake of GOD's nature, and such a dreadful mistake as amounts to a blasphemy; "You thoughtest that I was altogether such an one as thyself." The other reason is this, the bottom of the fear that is in the hearts of men is GOD's holiness, 1 Sam. 6: 2O, " Who is able to stand before this holy GOD" And, " Who would not fear thee for you art holy," Rev. 15: 4. We fear his power: Why Because it is set on work by his wrath. We fear his wrath: Why Because it is kindled by his justice and righteousness. We fear his righteousness, because it is grounded upon his holiness, upon the purity of his nature.

 

 (2.) His justice obliges him to punish sin, that the law might not be in vain. It concerns the universal Judge to maintain his justice in reference to men. Gen. 18: 25, " Shall not the Judge of all the earth do right" And Rom. 3: 5, 6, " Is GOD unrighteous to take vengeance How then shall he judge the world" These Scriptures imply, that if there were the least blemish in point of righteousness, GOD could not be the Judge of the world. Therefore GOD's justice, which gives to every one his due, must shine in its proper place; he will give vengeance to whom vengeance is due, and blessing to whom blessing belongs. In our case, punishment belongs to us, and what can we expect from GOD but eternal destruction But if all this be so, if a con-science suppose a law, a law a sanction, a sanction a judge, a judge some time when his justice must have a solemn trial, and this will necessarily infer condemnation to a fallen creature; what then shall we do

 

 7. From this condemnation there is no escape, unless GOD set up another court, where condemned sinners may be taken to mercy, upon terms that may salve GOD's honor and government over mankind. There is a great deal of difference between the forgiving private wrongs, and the pardoning public offences. When equals fall out among themselves, they may end their differences in such ways as best please themselves. But the case is different here. GOD is not reconciled to us merely as the party offended, but as the Governor of the world; the case lies between the Judge of the world, and sinning mankind, therefore it must not be ended by mere compromise and agreement, but by satisfaction, that his law may be satisfied, and the honor of his justice secured. Therefore, in order to pardon man, without any impeachment of justice, the Lord finds out this great mystery, "GOD manifested in our flesh." JESUS CHRIST is " made under the law, to redeem them that were under the law," Gal. 4: 5. And is become a propitiation to satisfy GOD's justice, Rom. 3: 25, 26. And so GOD shows mercy to his creatures, and yet the awe of his government is kept tip, and a full demonstration of his righteousness is given to the world.

 

 8. This being done conveniently to GOD's honor, we must sue out our pardon with respect to both the covenants; both that which we have broken, the law of nature; and that which is made in CHRIST, and is to be accepted by us as our sure refuge.

 

 (1.) We must have a broken-hearted'sense of sin, and of the curse due to the first covenant; for it is the disease brings us to the physician; the curse drives us to the promise; and the tribunal of justice to the throne of grace; it is the avenger of blood at our heels, that causes us to flee to our proper city of refuge. So that if you extenuate you hold to the - first covenant, and had rather plead innocent than guilty. No; if you would have favor, you must confess your sins, 1 John 1: 9, " If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." You,must confess your sins, and with that remorse that will become offences done to so great a GOD. And there must not only be a sense of sin, but of the curse and de-merit of sin also: for we must not only accuse, but judge ourselves, that GOD may not judge and condemn us, 1 Cor. 11: 31. Self-accusing respects sin, and is acted iii confession; self-judging respects the curse or punishment, that is due to us for sin, and it is a person's pronouncing upon himself according to the tenor of the law, acknowledging his guilt, and this with brokenness of heart before GOD, when he has involved himself in GOD's eternal displeasure. The law is GOD's prison; and no offenders can get out of it till they have GOD's leave; and from him they have none, till they are sensible of the justice of that first dispensation, confess their sins with brokenness of heart, and that it may be just with GOD to condemn them for ever.

 

 (2.) We must thankfully accept the Lord's grace, that offers pardon to us. For since GOD is pleased to try us a second time, and set us up with a new stock of grace, and that brought about in such a wonderful way, that he may recover the lost creation to himself; surely, if we shall despise our remedy, after we have rendered our-selves incapable of our duty, no condemnation is bad enough for us, John 3: 18, 19. Therefore we should admire the mercy of GOD in CHRIST, and have such a deep sense of it, that it may check our sinful self-love, which has been our bane and ruin. And since GOD showed himself willing to be reconciled, we must depend upon the merit, sacrifice, and intercession of CHRIST, and be encouraged by his gracious promise and covenant, " to come with boldness, that we may find grace and mercy to help in a time of need," Heb. 4: 16. Thus you see the need we have to look after this pardon of sin.

 

 II. I must show our misery without this, And this will be best done by considering the notions in the text. Here is filth to be covered; a burden of which we must be eased; and a debt that must be cancelled; and unless this be done, what a miserable condition are we in

 

 1. What a heavy burden is sin, where it is not pardoned Carnal men feel it not for the present; but how soon may they feel it! Two sorts of consciences feel the burden of sin, a tender conscience, and a wounded conscience. It is grievous to a tender heart, that values the love of GOD, to he under the guilt of sin, Psalm xxxviii. 4, " Mine iniquities are gone over mine head, as a burden too heavy for me." Broken bones are sensible of the least weight; and certainly a broken heart cannot make light of sin. What kind of hearts are those that sin securely without remorse, and are never troubled! Go to wounded consciences, and ask of them what sin is, Prov. 18: 14, " A wounded spirit who can bear" As long as the evil lies without us, it is tolerable; the natural courage of a man may bear up under it; but when the Spirit itself is wounded with the sense of sin, who can bear it If a spark of GOD's wrath light upon the con-science, how soon do men become a burden to them-selves Some in such a case have chosen strangling rather than life. Ask Cain, ask Judas, what it is to feel the burden of sin. Sinners are all their life-time subject to this bondage. It is not always felt, but soon awakened. It may be done by a pressing exhortation in a sermon; it may be done by some notable misery that befalls us; it may be done by a scandalous sin; it may be done by a grievous sickness, or worldly disappointment. All these things and many more may easily revive it in us. There-fore do but consider what it is to be eased of this burden; oh! The blessedness of it!

 

 2. It is filth to be covered, which renders us odious in the sight of GOD. It is said, Prov. 13: 5, that a sinner is loathsome: to whom to GOD: certainly "he is of purer eyes than to behold iniquity." To good men: the wicked is an abomination to the righteous; the new nature has an aversion to sin. Lot's righteous soul was -vexed from day to day with the conversation of the wicked. Nay, the sinner is loathsome to himself. They will not come to the light, lest their deeds should be re-proved. And we are shy of GOD's presence; we are sensible we have something makes us offensive to him, and we hang off from him when we have sinned against him. Oh' what a mercy is it then to have this filth covered, that we may not be ashamed to look GOD in the face, and may come. with a holy boldness into the presence of the blessed GOD! Oh! the blessedness of the man whose sin is covered!

 

 3. It is a debt that binds the soul to everlasting punishment. If it be not pardoned, the Judge will give us over to the jailor, and the jailor cast us into prison, till we have paid the uttermost farthing, Luke 12: 59. Certainly it is a strange security that possesseth the hearts of men, when we are obliged to suffer the vengeance of the eternal GOD, and yet can sleep quietly. Body and soul will be taken away in execution. The day of payment is set, and may come much sooner than you think of: you must get a discharge, or else you are undone for ever. Now put all together: certainly, if you have ever been in bondage, if you have felt the sting of death, and curse of the law, or been scorched by the wrath of GOD, or knew the horror of those upon whom GOD has exacted this debt in hell; you would be more affected with this wonderful grace. Oh! the blessedness of the man, to whom the Lord imputeth not his transgressions!

 

 III. I am to show the consequent benefits. I will name three.

 

 I. It restores the creature to GOD, and puts us again in a capacity to serve and please and glorify GOD, Psalm cxxx. 4, " There is forgiveness with thee, that thou may be feared." Forgiveness invites us to return to GOD, obliges us to return to GOD, and encourages us to live in a state of holy friendship with GOD; pleasing and serving him in righteousness and holiness all our days. Certainly it invites us to return to GOD. Man stands aloof from a condemning GOD, but may be induced to submit to a pardoning GOD. And it obliges us to return to GOD, to serve, and love, and please him, who will forgive so great a debt, and discharge us from all our sins; for she loved much to whom much was forgiven. And it encourages us to serve and please GOD: Het). 9: 14, " How much more shall the blood of CHRIST cleanse your consciences from dead works, that ye may serve the living GOD" and that in a suitable manner; that ye may serve GOD in a lively cheerful manner. A poor creature bound to his law, and conscious of his own disobedience, and obnoxious to wrath and punishment, is mightily clogged, and drives on heavily. But when the conscience is purged from dead works, we serve the living GOD in a lively manner; this begets a holy cheer-fulness in the soul, and we are freed from that bondage, that otherwise would clog us in our duty.

 

 2. It lays the foundation for solid comfort and peace. Till sin be pardoned, we have no true comfort; because the justice of the supreme Governor of the world will still be dreadful to us, whose laws we have broken, whose wrath we have deserved, and whom we still apprehend as offended with us. We may lull the soul asleep with carnal delights, but the virtue of that opium will soon be spent. All those joys are but stolen waters, and bread eaten in secret; a poor peace, that dares not come to the light, that is soon disturbed by a few serious thoughts of GOD, and the world to come. But when once sin is pardoned, then you have true joy. Then misery is plucked up by the roots. " Comfort ye, comfort ye, my people:" why " Her iniquity is forgiven," Isaiah xl. 1, 2. "And we joy in GOD, (Rom. 5: 11,) as those that have received the atonement." The Lord JESUS has made the atonement; and when we have received it, then we joy in GOD, then there is matter for abundant delight, when " the love of GOD is shed abroad in our hearts by the Holy Ghost given unto us."

 

 3. When we are pardoned, then we are capable of eternal happiness. Pardon of sin removes the impediment, takes the make-bate out of the way, removes that which hinders our entrance into heaven. Till we are pardoned, there can be no entrance into heaven. Now this removes the incapacity. I observe, remission of sins is put for all the privilege-part, as repentance for the duties: Acts 5: 31, " Him has GOD exalted to give repentance and remission of sins." "These are the two initial benefits: repentance, as the foundation of the new life; and remission of sins, as the foundation of all our future mercies. The two chief blessings offered in the new covenant are pardon and life; reconciliation with GOD, and the everlasting fruition of him in glory; and the one makes way for the other. Acts 26: 16, " To open their eyes, and to turn them from SATAN to GOD, that they may receive remission of sins, and an inheritance among the saints." And thus you see the blessedness of the man, " whose transgression is forgiven, whose filth is covered, and unto whom the Lord will not impute his sin."

 

 To apply this. 1. Let us bless GOD for the Christian religion; where this privilege is discovered to us in all its glory, and that upon very commodious terms, fit to gain the heart of man. Micah 7: 1S, "Who is a GOD like unto thee among all the GODs, pardoning the transgressions of thine heritage" The business of religion is to provide sufficiently for two things, which have much troubled the considering part of the world; a suitable happiness for mankind, and suitable means for the expiation of sin. Happiness is our great desire, and sin is our great burden: now these are fully discovered to us by the Christian faith. The last is that we are upon, the way how the grand scruple of the world may be satisfied, and their guilty fears appeased. And that we may see the excellency of the Christian religion above all religions in the world, it offers pardon upon such terms as are most commodious to the honor of GOD, and most satisfactory to our souls; that is, upon the account of CHRIST's satisfaction, and our repentance, without which our case is not compassionable. The first I here insist on.

 

 The heathens were mightily perplexed about the way how GOD could dispense with the honor of his justice in the pardon of sin. That man is GOD's creature, and therefore his subject, that he has exceedingly failed in his subjection to him, and is therefore obnoxious to GOD's vengeance, are truths evident by the light of nature. The heathens had some convictions of this, and saw it necessary that GOD should be propitiated by some sacrifices of expiation; and the nearer they lived to the original of this institution, the more pressing were their apprehensions thereof. lint in all their cruel superstitions there was no test of soul; they knew not the true GOD, nor the proper ransom, nor had any sure way to convey pardon to them; but were still left to the distraction of their own thoughts, and could not make GOD merciful without some diminution of his justice, nor make him just without some -diminution of his mercy. Somewhat they conceived of the goodness of GOD by his continuing benefits; but yet they could not reconcile it to his justice, or will to punish sinners. And all their apprehensions of the pardon of sin were but probabilities, and what was wrought to pro-cure merit was ridiculous, or else barbarous and unnatural, as " giving their first-born for the sin of their soul," Mic. 6: 7. And all those notions they had about this apprehended expiation were too weak to change the heart or life of man.

 

 Come we now to the Jews. They had many sacrifices of GOD's own institution, but such "as did not make the corners thereunto perfect, as pertaining to the con-science," Heb. 9: 9. And the ransom that was to be given to provoked justice was known but to a few. They saw much of the patience and forbearance of GOD, but little of the righteousness of GOD, and the great propitiation, "Till GOD set forth JESUS CHRIST to be a propitiation, through faith in his blood, to declare his righteousness for the remission of sins that were past." Their ordinances and sacrifices were rather a bond acknowledging the debt, or pre-signifying the ransom that was to be paid; and their sacrifices did rather breed bondage; and their ordinances were called, " An hand-writing of ordinances, that were against them." The redemption of souls was then spoken of as a great mystery, but sparingly revealed. Eternal redemption by CHRIST was a hard saying in those days, only they knew no mere man could do it. And in more early times, in Job's time, he was an interpreter, one of a thousand, that could bring this message to a distressed sinner, that GOD had found out a ransom. This atonement then, that lies at the bottom of pardon of sin, was a rare thing in those days. Let us bless GOD for the clear and open discovery of this truth, and free offer of grace by JESUS CHRIST.

 

 The second use is, to quicken us to put in for a share in this blessed privilege. Christians, a man that flows in wealth and honor, till he be pardoned, is not a happy man. A man that lives afflicted and contemned, if he be a pardoned sinner, oh! the blessedness of that man! They are not happy that have a benumbed conscience, but they that have a conscience settled in the grace of GOD, through JESUS CHRIST our Lord, and bottomed upon his holy covenant, and that peace and grace he offers to us; this is the happy man.

 

 Let me entreat you, if this be such a blessed thing, to make it your daily, your earnest, your hearty prayer to GOD, that your sins may be pardoned, Matt. 6: 12. Our Lord has taught us to pray every day " Forgive us our trespasses." To-day, in one of the petitions, is common to all that follow; as we beg daily bread, we must beg daily pardon, daily grace against temptations. Under the law they had a Iamb every morning and every evening offered to GOD for a daily sacrifice, Num. 28: 4, 5, 6. We are all invited to look to the Lamb of GOD, that taketh away the sins of the world. Surely we have as much need as they, more cause than they, because now all is openly made known unto us. GOD came to Adam in the cool of the day, he would not let him sleep in his sins; before night came, he comes and rouses his con-science, and then gives the promise of the " Seed of the woman," that should " bruise the serpent's head." In reconciliation with GOD, let not the sun go down upon GOD's wrath, Eph. 4: 26. A man should not sleep in his anger, nor out of charity with man. Surely we should make our peace with GOD every day. If a man under the law had contracted any uncleanness, he was to wash his clothes before evening, that he might not he a night in his uncleanness. We should daily come to God with this request, Lord, pardon our sin:

 

 But what! must those that are already adopted into GOD's family, and taken into his grace and favor, daily pray for pardon of sin Though upon our first faith we are indeed made children of GOD, and heirs of eternal life, yet he that is clean needs to wash his feet. We con-tract a great deal of pollution by walking up and down here, and we must every day be cleansing our consciences before GOD, and begging that we may be made partakers of this benefit. The Lord may, for our unthankfulness, our negligence, our stupid security, revive the memory of old sins, and make us look into the debt-book, (that has heen cancelled,) with horror, and possess the sins of our youth. When we prove unthankful and careless, and do not keep our watch, the Lord may suffer these things to return upon our consciences with great amazement. Guilt raked out of its grave is more frightful than one risen from the dead. But the worm of conscience is killed still by the application of the blood of CHRIST.

 

 

 

SERMON II

 

PSALM 22: 1, 2.

 

Blessed is he whose Transgression is forgiven, whose sin is covered.

 

Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile.

 

 

 

 IN this text I observed, that it is a great step towards, yea, a considerable part of our blessedness, to obtain pardon of our sins. I now proceed to exhort you to put in for a share in this blessedness. To persuade you to it, let me use a few motives.

 

 1. Till you are pardoned, you are never blessed; there is an obstacle in the way. What though you flow in wealth, ease, and plenty; yet as long as this black storm hangs over your head, and you know not how soon it will drop upon you, you cannot be happy men. Do you account him an happy man who is condemned to die, because he has a plentiful allowance till his execution Then those that remain under the guilt of their sins may be happy. But a pardoned sinner is blessed, whatever befalls him. If he be afflicted, the sting of his affliction is gone; that is sin. If he be prosperous, the curse of his blessings is taken away, the wrath of GOD is appeased, and so every condition is made tolerable or comfortable to him.

 

 2. Nothing less than a pardon will serve the turn. Not forbearance on GOD's side, nor forgetfulness oil ours,

 

 1. It is not forbearance of the punishment on GOD's part, but a dissolving the obligation to the punishment. GOD may be angry with us when he does not actually strike us: as the Psalmist says, Psalm 7: 11, 12, 13, " GOD is angry with the wicked every day. If he turn not, the will whet his sword: he has bent his bow, and made it ready. He has also prepared for him the instruments of death, he ordaincth his arrows against the persecutors." In the clay of his patience he does for a while spare, but GOD is ready to deal with them hand to hand, for he is sharpening his sword; he is bending his bow. Therefore we are never safe till we turn to GOD. Wherever there is sin, there is guilt; and wherever there is guilt, there will be punishment. If we dance about the brink of hell, and go merrily to execution, it argues not our safety, but our folly. 

 

 2. Our senseless forgetfulness will do us no good. Carnal men mind not the happiness of an immortal soul, and they are not troubled because they consider not their condition. But a be-numbed conscience cannot challenge this blessedness; they only put off that which they cannot put away. GOD is the wronged party, and supreme Judge, to whose sentence we must stand or fall. If he justifies, then who will condemn But " there is no peace, says my GOD, to the wicked."

 

 3. A pardon is surely a great blessing, if we consider, first, the evils we are freed from; and, secondly, the good depending upon it.

 

 (1.) The evils we are freed from. Guilt is the obligation to punishment, and pardon is the dissolving that obligation. Now the punishment is exceeding great; no less than hell and damnation. Eternity makes every thing truly great. Look at the loss; an eternal separation from the comfortable presence of GOD. When GOD turned Adam out of paradise, his case was very sad; but GOD took care of him, gave hint a day of patience, promised the Seed of the woman, who should recover the lapsed state of mankind. That exile therefore is nothing comparable to this. For now man is stripped of all his comfort, sent into an endless state of misery, where there shall be no hope of ever changing his condition. Now to be delivered from this that is so great an evil, what a blessedness is it For the pain, as well as the loss, our Lord sets it forth by two notions, Mark 9: 44, " The worm that never dies, and the fire that shall never be quenched." The Scripture speaks of the soul with allusion to the state of the body after death. In the body, worms breed usually, and many times they were burnt with fire. Accordingly our state in the world to come is set forth by a worm, and a fire. The worm implies the stings of conscience, a reflection upon our past folly and disobedience to GOD, and the remembrance of all the affronts we have_ put upon CHRIST. Here men may run from the rebukes of conscience by many shifts, sports, or business; but then there is not a thought free, but the damned are always thinking of slighted means, abused comforts, wasted time, the offences done to a merciful GOD, and the curse wherein they have involved themselves by their own folly. The " fire that shall never he quenched," denotes the wrath of GOD, or those unknown pains that shall be inflicted upon the body and soul; which must needs he great, because GOD himself will take the sinful creature into his own hands, and will show forth the glory of his wrath and power upon him. When GOD punisheth us by a creature, the creature is not a vessel capacious enough to convey the power of his wrath; as when a giant strikes with a straw, that cannot convey his strength. But when GOD falls upon us him-self, to fall into the hands of the living GOD, how dreadful is that Is it not a blessedness to be freed from so great an evil Then a little mitigation, a drop to cool your tongue, would be accounted a great mercy.

 

 (2.) If we consider the good depending on it. You are not capable of enjoying GOD, and being happy for ever, till his wrath be appeased; but when that is once done, then you m iy have sure hope of being admitted into his presence. Rom. 5: 1O, " If when we were enemies, we were reconciled by his death; much more being now reconciled shall we be saved by his life;" that is, it is far more credible that a reconciled man should be glorified, than that a sinner and rebel should be reconciled. If you once get into GOD's peace, then what may you not expect from GOD The first favor to such as have been rebels against him, facilitates the belief of all acts of grace.

 

 Nov what must we do, that we may be capable of this blessed privilege, that our sins may be pardoned, and our debt forgiven I shall give my answer in three branches.

 

I. I will show you what is to'be done as to your first entrance in the evangelic state.

 

II. What is to be done as to your continuance therein, and that you may still enjoy the privilege. And,

 

III. What is to be done as to your recovery out of grievous lapses and falls.

 

 I. As to our first entrance into the evangelic state; that is, by faith and repentance: both are necessary to pardon, Acts 10: 43, " To him give all the prophets witness, that through his name, whosoever believeth in him shall receive remission of sins." There remission of sins is granted to a believer. Now repentance is full as necessary, Acts 2: 38, " Repent, and be baptized every one of you in the name of JESUS CHRIST, for the remission of sins." Luke 24: 47, " And that repentance and re-mission of sins should be preached in his name among all nations, beginning at Jerusalem." What is in another evangelist, " to preach the gospel to every creature," in this is, " that repentance and remission of sins should be preached in his name." And this is preaching the gos]iul; for the gospel is nothing else but the doctrine of repentance and remission of sins. So, if we will not hearken to vain men who have perverted the Scripture, but stand to the plain gospel of our Lord JESUS CHRIST; these two duties are necessary to pardon. CHRIST's satisfaction is not imputed to us, but upon terms agreed on in the covenant of redemption. As to the interpretation, there is required the intervention of CHRIST's merit, so to the application faith and repentance. Therefore St. Paul, Acts 20: 21, " testified both to the Jews, and also to the Greeks, repentance towards GOD, and faith towards our Lord JESUS CHRIST." Repentance respects GOD to whom we return, and faith in JESUS CHRIST, by whom we return. We fell from him, as we withdrew our allegiance, and sought our happiness elsewhere; and we return to him as our rightful Lord, and our proper happiness. And faith in CHRIST is necessary, because the Lord JESUS is the only remedy for our misery, who opened the way to GOD by his merit and satisfaction, and does also bring us to walk in his ways.

 

 But to clear this, I will show you, 1. That it is for the glory of GOD, and our comfort, that there should be a stated method of applying the gospel. 2. That this method is by faith and repentance, which in many things agree, and in other respects differ. 3. That they are required for distinct reasons and ends. 4. The use of these graces will plainly discover their nature to you, so that none need any longer debate what is repentance towards GOD, and faith towards our Lord JESUS CHRIST.

 

 I. It is for the glory of GOD, and our comfort, that there should be a stated method of applying the privileges of the gospel.

 

 (1.) It is certainly for the glory of GOD. It is not meet that pardon and life should be prostituted to every one that will hastily challenge these privileges. Our case is not compassionable till we relent and submit to GOD's terms. I would appeal to your own consciences: is it not more suitable to the wisdom of GOD, that a penitent sinner should have pardon, than an impenitent One that continues in his sins, and despises both the curse of the law, and the grace of the gospel It is not agreeable to the honor of GOD, that such should have benefit by him. Again, for faith, it is not meet we should have benefit by one we know not and trust not. Whatever be GOD's mercy to infants, who arc not in a capacity to know and trust him, yet in grown persons, it is not fit we should have such great privileges settled upon us without our knowledge, or against our wills; GOD will have our consent in an humble and solemn way, that we may thankfully accept what he has provided for us.

 

 (2.) And it is for our comfort, that we may make our claim, that we may state our interest with the greater certainty. For when great privileges are conditionally propounded, as they are in the new covenant, our right is suspended till the conditions be performed; and certainly our comfort is suspended till we know they are performed; till we know ourselves to be such as have an interest in the promises of the gospel. I have told you, blessed are they whose sins are pardoned. But, says the soul, if I knew my sins were pardoned, I should think myself blessed indeed. What would you reply to this anxious and serious soul GOD has made a promise, an offer of pardon by CHRIST: the offer of pardon is the invitation to use the means, that we may be possessed of it. But then the anxious soul replies, to whom is this promise made To them that repent and believe. Here is the shortest way to bring the debate to an issue, where-in our comfort is so much concerned. Thus the application is stated, and the fixing these conditions is more for the glory of GOD and our comfort.

 

 2. The graces or duties upon which it is fixed, faith and repentance, in many things agree, in other respects differ. First, they agree in this, that they are both necessary to the fallen creature, and concern our recovery to GOD; and so are proper to the gospel, which is provided for the restoration of lapsed mankind. The gospel is an healing remedy, and therefore is CHRIST so often set forth by the term of a physician. The law was a stranger to both these duties, it knew no such thing as repentance and faith in CHRIST. For according to the tenour of it, once a sinner, and for ever miserable. But the gospel is a plank cast out after shipwreck, whereby we may escape, and come safe to shore. Again, they both agree in this, that they concern our first recovery out of the apostasy of mankind; for afterwards there are other things required: but as to our first entrance into the evangelic state, both these graces are required, and the acts of them interwoven. Again, they both agree in this, that they have a continual influence upon our whole new obedience. For the secondary conditions of the covenant grow out of the first, and these two graces run through-out our whole life. Repentance, mortifying sin, is not a work of a day, but of our whole lives; and the like is faith.

 

 Again, they agree in that both are effected and wrought in us by the Holy Spirit; that GOD, who requires these things, gives them. Lastly, they agree in this, that the one cannot be without the other; neither repentance without faith, nor faith without repentance. Repentance without faith, what would it be When we see our sins, despair would make us sit down and die, if there were not a Savior to heal our natures, and convert our souls. Neither can faith be without repentance; for unless there be a confession of past sins, with a resolution of future obedience, we continue in our obstinacy and stubbornness, and so are incapable of mercy.

 

Repentance without faith would degenerate into the horror of the damned; and our sorrow for sin would be tormenting rather than curing to us. And faith would be a licentious and presumptuous confidence without repentance; unless it be accompanied with this hearty consent of living in the love, obedience, and service of GOD, with a detestation of our former ways, it would be a turning the grace of GOD into wantonness. Therefore these two always go together.

 

 Secondly, let me spew you wherein they differ: which is in this, the one respects GOD, the other CHRIST.

 

 (1.) Repentance towards GOD. While we live in sin, we are not only out of our way, but out of our wits, " We were sometimes foolish and disobedient, serving divers lusts and pleasures," Tit. 3: 3. We live in rebel-lion against him, against whom we cannot make our case good; and withal contenting ourselves with a false transitory happiness, instead of a solid and eternal one, we never come to our wits again, till we think of returning to GOD, as the prodigal, when he came to himself, thought of returning to his father. So long as we he in our sins, we are like men in a dream; we consider not whence we are, nor whither we are going, nor what shall become of us to all eternity; but go on against all reason and con-science, provoking GOD, and destroying our own souls. Man is never in his true posture again, till he returns to GOD as his sovereign Lord and happiness: as our sovereign Lord, that we may perform our duty to him; and our chief good, that we may seek all our happiness in him. And none repent, but those that give up themselves to obey GOD, and to do his will, as he is the sovereign Lord; and look upon him as their chief happiness, and prefer his favor above all the pleasures of the world; that they may be able in truth to say, " Whom have I in heaven but thee and there is none upon earth I desire besides thee," Psal. lxxiii. 25.

 

 (2.) Faith in our Lord JESUS CHRIST is necessary, that we may own our Redeemer, and be thankful to him, as the author of our deliverance, and that we may trust ourselves in his hands. We are to take CHRIST as our Prophet, Priest, and King: to hear him as our prophet; Matt. 17: 5, " This is my beloved Son, hear him." We are to receive him as our Lord and King, Col. 2: 6, " As ye have received CHRIST JESUS the Lord, so walk ye in him." We are to consider him as the great High-Priest of our profession; Heb. 3: 1, " Let us consider the Lord JESUS, the great Apostle, and High-Priest of our profession." Hear him we must as a prophet, that we may form our hopes by his covenant, and frame our lives by his holy and pure doctrine. Receive him we must as a king, that we may obey him in all things; and consider him as a Priest, that we may depend upon his sacrifice and intercession, and may the more confidently plead his covenant and promises to GOD. Now without this there can be no commerce between us and CHRIST. Herein these things differ, repentance towards GOD, and faith in our Lord JESUS CHRIST; the one respects the end, GOD; the other the means, CHRIST. Repentance more especially respects our duty; faith our comfort. Repentance, newness of life for the future, and returning to the primitive duty, the love of GOD, and obeying his will: faith, pardon of what is past, and hope of mercy to come. In short, to GOD we give up ourselves as our supreme Lord; to CHRIST as Mediator, who alone can bring us to GOD. To GOD, as taking his will for the rule of our lives and actions, and preferring his love above all that is dear in the world; to CHRIST, as our Lord and Savior, who makes our peace with GOD, and gives the Holy Spirit to change our hearts, that we may for ever live upon him as our life, hope, and strength. 

 

 3. These graces are required in order to pardon for distinct reasons and ends. First, repentance is required, (1.) Because otherwise GOD cannot have his end in pardon, which is to recover the lost creation. CHRIST came to seek and save that which was lost. Now to be lost in the first and primitive sense was to be lost to GOD. So if CHRIST came to save that which was lost, he came to recover us to GOD. (2.) Neither otherwise can the Redeemer do his work, for which GOD has appointed him, 1 Pet. 3: 18, " He died, the just for the unjust, that he might bring us to GOD." We accept him in all his offices for this end: " I am the way, the truth, and the life; no man comes to the Father but by me," Therefore whole Christianity, from the be-ginning to the end, is a coming to GOD by CHRIST. Heb. 7: 25, " He is able to save to the uttermost, (whom) all those that come to GOD by him." (3.) without it we should not have our happiness. It is our happiness to please and enjoy GOD; but we are not in a capacity to please and enjoy GOD till we are returned to him. " They that are in the flesh cannot please the Lord;" cannot en-joy him here, for here "we see his face in righteousness;" nor hereafter, for " without holiness no man shall see GOD."

 

 Secondly, but why is faith in our Lord JESUS CHRIST required, and so much spoken of in Scripture (1.) Faith in CHRIST is most fitted for the acceptance of GOD's free gift. Faith and grace always go together, and are put as opposite to law and works. Rom. 4: 16, " It is of faith, that it may be of grace." Eph. 2: 8, " For by grace ye are saved through faith, and that not of yourselves, it is the gift of GOD; not of works, lest any man should boast." Faith establishes and keeps up the honor of grace; for it is the free grace of GOD to condescend to the rebel world, so far as he has done in the new covenant. We present ourselves before him as those that stand wholly by his mercy, and have nothing to plead for ourselves but the merit of our Redeemer; by virtue of which we humbly beg pardon and life to be begun i us by his Spirit, and perfected in glory. (2.) Why faith in CHRIST Because the way of our recovery is so strange and wonderful. It can only be received by faith: sense cannot convey it to us; reason will not; and nothing is reserved for the entertainment of this glorious mystery, pardon and salvation by our Redeemer, but faith alone. If I should deduce this argument at large, I would show you, nothing but faith can support us in these transactions with GOD. The comfort of the promise is so rich and glorious, that sense and reason cannot inform us of it. " Eye has not seen, nor ear heard, nor can it enter into` the heart of man to conceive the things GOD has prepared for them that love him," 1 Cor. 2: 9. It is not meant only of heaven, but of the whole preparation that GOD has made for us in the gospel. It is not a thing that can come to us by eye or ear, or the conceiving of man's heart; we only entertain it by faith. And the persons upon whom it is bestowed are so unworthy, that it cannot enter into the heart of man that GOD will be so good, and do so much good to such. Besides, the way GOD has taken for our deliverance is astonishing. " GOD so loved the world, that he sent his only begotten Son, that whosoever believeth on him, should not perish, but have everlasting life." That GOD should become man, that he should submit to an accursed death for our sakes, is so high and glorious, that it can only be entertained by faith.

 

 4. The use of these two graces discovers their nature_. What is faith and repentance Repentance towards GOD is a turning from sin to GOD. It iy called in Scripture sometimes a turning to GOD; in other places a seeking after GOD, a giving up ourselves to GOD, 2 Cor.. 8: 5, " They gave up themselves to the Lord_" This is the repentance by which we enter into the gospel-state. Now what is faith Besides an assent to the gospel, it is a serious, thankful, broken-hearted acceptance of the Lord JESUS CHRIST, that he may be made to every one of us what GOD has appointed him to be, and do for every one of us what GOD has appointed him to do for poor sinners: it is a serious and broken-hearted trusting to this Redeemer, that he may do the work of a Redeemer in our hearts.

 

And thus I have briefly opened this necessary doctrine, as clearly laid down in the Scripture. And this is your entrance into the evangelic state.

 

 II. What is to be done for our continuance therein I answer, faith and repentance are still necessary. " The righteousness of GOD is revealed from faith to faith." And repentance is still necessary. But I shall only press. two things:

 

 I. New obedience is required. I John 1: 7, " If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of JESUS CHRIST his Son cleanseth us from all sin." Holy walking is necessary to the continuance of our being cleansed from sin, and therefore mercy is promised to the forsaking of our sins, Prov. 18: 13, " He that confesseth and forsaketh his sins, shall find mercy." Isa. 4: 7, " Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our GOD, for he will abundantly pardon." CHRIST will be no advocate for them that continue in their sins. Our GOD is a GOD of salvation; we cannot speak enough of his saving mercy: " But he will wound the head of his enemies, and the hairy scalp of such an one as go on still in his trespasses," Psa. 1 18: 2O, 21.

 

 2. Daily prayer is required. We must every day be cleansing our consciences before GOD, and begging that we may still be partakers of his benefit.

 

 III. The third thing is our recovery out of grievous lapses and falls. In them there is required a particular and express repentance; and repentance and faith must be carried with respect to those four things that are in sin: the fault, the guilt, the stain or blot, and the punishment. You know the law supposeth a righteous nature that GOD gives to man, therefore in sin there is a stain or blot, defacing GOD's image. The precepts of the law require duty; so it is a criminal act: the sanction of the law, as threatened, makes way for guilt; as executed, calls for punishment.

 

 (1.) For the fault, in the transgression of the law: see that the fault be not continued; relapses are very dangerous. A bone often broken in the same place is hardly set again. You are in danger of this before the breach be well made up, or the orifice of the wound soundly closed.

 

 (2.) The guilt continues till serious and solemn repentance, and humiliation before GOD, and suing out our pardon in CHRIST's name. " If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." There must be a solemn humbling for the sin, and then GOD will forgive us. Sup-pose a man forbear the act, and never commit it more, yet with serious remorse we must also beg our peace upon the account of our Mediator. Therefore something must be done to take away the guilt.

 

 (3.) There is the blot or evil inclination to sin again. The blot of sin in general is, the defacing of GOD's image, but in particular sins it is also some weakening of the reverence due to GOD. A man cannot act a grievous willful sin, but there is a violent obstruction of the fear of GOD. A brand that has been in the fire is more apt to take fire again; the evil influences of the sin continue. Now the root of sin must be mortified. It is not enough to forbear or confess a sin, but we must pull out the core of the distemper before all will be well.

 

 (4.) There is the punishment. Now we must deprecate eternal punishment, and bless GOD for JESUS CHRIST, " who has delivered us from wrath to come." But as to temporal evils, GOD has reserved a liberty to his fatherly justice, to inflict them as he shall see good. " The righteous are recompensed upon earth," partly to increase our repentance, that when we smart under the fruit of sin, we may best judge of the evil of it. GOD does in effect say, " Now know it is an evil and bitter thing to sin against me." GOD does not do it to complete our justification, but to promote our sanctification, and to make us warnings to others, that they may not displease GOD as we have done. Now for these reasons, the Lord, though he does release the eternal punishment, yet reserves a liberty to chastise us in our persons, families, and relations. Therefore what is our business Humbly to deprecate this temporal judgment thus; Lord, " correct me not in thine anger, nor chasten Inc in thy hot displeasure." We should be instant with GOD to get it stopt or mitigated. But if the Lord see fit that it shall come, patiently submit to him, and say as the church, " I will bear the indignation of the Lord, because I have sinned against him." These afflictive evils, some of them belong to GOD's external government, and some to his internal. Some to his external government, as when many are sick, and weak, and fallen asleep. " When we are judged, we are chastened of the Lord, that we may not be condemned with the world." There are other things belonging to his internal government, as the withdrawing the comforts of his Spirit, or the lively influences of his grace; for this was the evil David feared, when he had gone into wilful sins; Psal. li. 11, 12, " Cast me not away from thy presence, and take not thy Holy Spirit from me. Restore unto me the joy of thy salvation, and uphold me with thy free Spirit." When we fall into sin, though the Lord does not utterly take away his loving-kindness from us, he may abate the influences of his grace so far as that we may never recover the like measure as long as we live. 

 

 

 

SERMON 3

 

2 PETER 1:4.

 

 

 

Whereby are given unto us exceeding great and precious promises, that by these you might be partakers of the

 

Divine nature, having escaped the corruption that is in the world through lust.

 

 IN these words the apostle extolleth the grace of GOD towards us in the gospel. In them take notice of,

 

 I. The means.

 

 II. The end and use of them.

 

 III. The method and order in which this effect is wrought in us.

 

 I. The means whereby GOD conveys his grace to us, viz. The promises of the gospel, which are set forth, 1. By their excellency; " exceeding great and precious promises." And, 2. Their freeness; " are given unto us."

 

 1. Their excellency is set forth by two adjuncts: they are " exceeding great and precious;" *. The one noteth their intrinsic valve; they are, (l.) *, exceeding great; so called from the matter of them, which is great; such as pardon, and life begun in sanctification, and perfected in glory. (2.) *, precious, deserving. and challenging our esteem, being so suitable to our necessities and desires. Our necessity arises from the fears of misery so justly deserved. Our desires are after a proper happiness, which is offered to us in the promises of GOD, and that not only as probable, but as certain to be ours if duly qualified. Now these promises, being so great and precious, should attract us to all purity and holiness; for what is greater, and deserveth to be more esteemed by us, than remission of sins, and an inheritance among the sanctified

 

 2. Their freeness (given)) made freely, made good freely. 2: Observe the end and use of them; " That by these ye might be partakers of the Divine nature." By the Divine nature is not meant here the essence of GOD, but his communicable excellencies, or such Divine properties as can be imparted to the creature; and these not considered in their absolute perfection, but as they are agreeable to our present state and capacity. These are sometimes called the image of GOD, Col. 3: 1O, " The new man, which is renewed in holiness after the image of him that created him;" because they imply a likeness to him. And sometimes the life of GOD, Eph. 4: 18, " being alienated from the life of GOD;" because they contain a vital principle. And here the Divine nature, and that for two reasons: 1. Because these are communicated to us by GOD, they are created.in us by his Divine power; and therefore the word [created] is so often used on this occasion. Eph. 2: 1O, " We are his workmanship, created in JESUS CHRIST." 2 Cor. 5: 17, " If any man be in CHRIST, he is a new creature." Creation is proper to GOD. We have them by virtue of our communion with him. They flow from GOD as the light does from the sun. 2. Because by these perfections we resemble GOD. Therefore it is said, 1 Pet. 2:9, " We show, forth his praises; *, his virtues, or Divine attributes, his wisdom, goodness, bounty, holiness; for in these we most resemble him. If you take in his power, there is some resemblance in that too as to the moral exercise in taming our flesh, mastering our inordinate lusts and passions, and vanquishing all temptations. This is a spiritual power, and so spoken of, Prov. 16:32, " He that is slow to anger is better than the mighty; and he that ruleth his spirit, than he that taketh a city." And *, " I can do all things through CHRIST that strengthens me," Phil. 4: 13. To live above the hopes and fears of the world is a great ability and power. And vanquishing the world is made the fruit of the new birth; 1 John 5:4, " That which is born of GOD overcometh the world." And in that place where the spirit of a Christian is described, it is said to be a spirit (2 Tim. 1:7,) of love, power, and a sound mind. We conceive GOD to be a spiritual Being, of infinite wisdom, goodness, and power. To his wisdom answers the spirit of a sound mind; to his goodness, a spirit of love; and what is the original and pattern of the spirit of power, the very name discovereth, namely, GOD's own power. So all his attributes Ieave their impress upon us.

 

 III. Observe the way, the method, and order, how we receive the Divine nature. Having first escaped the corruption that is in the world through lust. As we die to sin, the Divine nature increases in us. There is a putting off, before there can be a putting on; Eph. 4:22, 23, 24, We put off the old man, which is corrupt by its deceitful lusts." We begin the work of sanctification with mortification, and then proceed to the positive duties of a new life. For the plants of righteousness will not thrive in an impenitent and unmortified heart. As the corruption of sin is driven out, so the Divine nature succeedeth. These things cannot be joined together. The corruption that is in the world and the Divine nature can no more agree than light and dark. But let us see how this mortification is expressed: let us sec, 1, What is to be avoided. 2. The manner of shunning it.

 

 1. What is to be avoided. The corruption that is in the world through lust. Observe sin is called corruption in Scripture, because it is, a blasting of our primitive excellency and purity, Psalm 14: 1, " They are all corrupt and abominable;" that is, degenerated, fallen from their pristine purity. Observe the seat of this corruption is said to be in the world, where all uncleanness reigneth; therefore called 1: *, the pollutions of the world, 2 Pet. 2:2O. The generality of men are corrupted in their faith, worship, and manners; therefore it is said, " Save yourselves from this untoward generation." Conversion to GOD implies a renouncing the corruptions of the world, having no fellowship with them. So that the question is, Whether we will conform to GOD or the world; whether we will have fellowship with the corruptions of the world, or be partakers of the Divine nature. We must avoid the one to obtain the other. Lastly, observe that this corruption is said to reign in the world through lust. The bait is the appetite; this makes our abode in the world unsafe and dangerous. If it were not for lust, neither the baits nor the examples of the world would pervert or hurt. Mortify the lust, and you have pulled up the temptations by the roots.

 

 2. Let us see the manner of shunning in the word [escaping.] There is a fleeing away required, and that quickly, as in the plague, or from a fire which has almost burned us, or a flood that breaketh in upon us. We cannot soon enough escape from sin. No motion but flight becomes us in this case.

 

We may learn hence, that the great end and effect of the promises of the Gospel is, to make us partakers of the Divine nature. And herein let us consider,

 

I. The effect or end.

 

II. The means appointed to attain it.

 

III. The influence of the one on the other.

 

 I. For the effect or end: observe, 1, That it is a natural, not a transient effect. There may be such a sense of the goodness, wisdom, and power of GOD, as may produce a sudden passion, as suppose of fear or love; yet it may only affect us for the present, and not produce a thorough change of heart and life. There is an impression we cannot deny, and an impression suitable to those apprehensions that we have of GOD; but it is not a constant principle of holy spiritual operation. But the promises of the Gospel are to breed in us such a temper of heart as may be a second nature to us; an habit or constitution of soul that may incline as to live to GOD.

 

 A habit serveth for this use, that a man may act easily, pleasantly, and constantly. (1.) To act easily. There is an inclination and propensity to holiness. GOD created all things with an inclination to their proper operations; as fire to ascend, and water to descend. So true Christians have a tendency to holy actions; their hearts are bent to please GOD, and serve him, and they do whatever they do with a kind of naturalness, because of this bent and inclination. They act not only as enjoined, but as inclined. 

 

 The law of GOD is in their hearts, and consequently they act not by constraint, but with a ready mind. (2.) To act pleasantly. They have not only a new bent, bias, and tendency, but it is a delight to them to do what is holy, as being in their element when they are thus employed. What is against nature is harsh, but what is with nature is sweet and pleasant. It is hard, a kind of force to bring them to do the contrary. There needeth some kind of violence to bring a good man to sin, as also a bad man to do good. (3.) It is a constant principle of holy operations, so that a man does not only obey GOD easily, but evenly, and without such frequent interruptions of the holy life. Many do that which is good, or forbear evil uneasily, because of the restraints of Providence, or dictates of conscience; and unevenly by fits and starts. But, Psalm evi. 3, "Blessed is he that keepeth judgment, and does righteousness at all times." They are continually exercising all duties of GODliness, righteousness, and mercy; for the operations of nature are constant, however obstructed or diverted at certain times. This we are to look after, that the sanctifying grace we have received become a new nature; that the soul have a tendency and delight as to spiritual objects, and be constantly and easily carried to them, and that this be the whole frame and drift of our lives.

 

 2. It is a Divine nature; that is, not only such as floweth from GOD, but as carries a resemblance to him. It floweth from GOD, for we are partakers; it is but a ray from his excellency, and it carricth a likeness to him, or corned' nearer to the nature of GOD himself than any thing that a man is capable of. Now this is said for two reasons:

 

 (1.) To show the dignity of it. Nothing known to man is so like GOD as a sanctified soul. The saints have their Maker's express image; therefore if GOD be excellent and holy, they are so. The image and picture of GOD and CHRIST is in them, not made by a painter or carver, but by the Holy Ghost, 2 Cor. 3: 18. This is not a forbidden image, which may stain our minds, or form in us ill conceptions of GOD, but raise our hearts to him. Natural conscience does homage to the image of GOD shining in the saints. Mark 6:2O, Herod "feared John, knowing that he was a just man, and an holy." So of Moses it is said, Exod 11:3, " Moses was a great man in the land of Egypt, and in the sight of Pharoah's servants, and in the sight of all the people." His person and presence were awful to them, as having something rare in it. There is a secret excellency in holiness that often. maketh even wicked men stand in awe of those in whom it is eminent; but especially when they come to die, they have a sense of this excellency, and approve a sober, righteous, and Godly life. Then all things appear in their own colours, and the fumes of lust being dissipated, they begin more clearly to discern the happiness of those who are made like GOD. They would fain die with the righteous. Numb. 23: 1O, " Let my last end be like his." When entering on the confines of eternity, they grow wiser.

 

 (2.) To show the quality and condition of it. You must have a new nature, and such a nature as may be a Divine nature. If you have nothing above nature, you are strangers to the promises of the Gospel. It is a thought that possesseth many when they are pressed to Christian duties, We are not saints, and therefore cannot abstain from such sins. But do you mark what is said here, Christians must be partakers of a Divine nature. Not only they are cut off from any privilege by CHRIST, " who corrupt themselves as brute beasts," Jude 1O; that is, against the light of nature ingulf themselves in all manner of dissoluteness and sensuality; but also they that walk as men, only according to the rule of men who mind nothing beyond the present world. 1 Cor. 3:3, " Are not ye carnal, and walk as men" that is, they are not raised above the pitch of mere men, and have nothing of the Spirit of GOD in them. This Divine nature may be considered three ways. Either,

 

 (1.) As begun. When we are " first renewed in the spirit of our minds, and regenerated according to the image of GOD," Eph. 4:23, 24. There is a wonderful change wrought in sinners by reason of the Divine qualities impressed on them. So that the creature beginneth to look like GOD himself, their nature is altered; their course of life is altered; and their designs and actions have something Divine in them.

 

 (2.) As increased; when more like GOD in a conspicuous degree. At first the impression is but weak, and this glory is darkened by remaining imperfections; and we show forth much of Adam upon all occasions, as well as somewhat of CHRIST. But where any are sincere and diligent, the old nature is more suppressed, and the Divine nature does more eminently appear. 2 Cor. 3: 18, " We are changed from glory to glory." We grow more like GOD, and come nearer to the nature of GOD every day. And it is a shame if we are not, having been so long acquainted with the Word.

 

 (3.) As it is perfected in heaven: for there we have the nearest communion with GOD, and so the highest conformity to him that we are capable of. 1 John 3:2, " We shall see GOD as he is, and be like him." Perfectly like him: there is not the least blemish upon a glorified soul. Besides, then we are like him not only in point of holiness, but in point of happiness. For GOD is an holy and happy Being. Here we resemble GOD more in holiness and purity. For many times the most eminent holiness may be accompanied with remarkable afflictions; but there as our holiness is exact, our felicity is complete also. First, we are made holy, and then immortal, and in both like GOD. Well then this is the effect, partakers of a Divine nature. So that when you come among the people of GOD, and you are asked what kind of men do you find them to be (as Gideon in another case asked Zeba and Zalmunnah concerning his brethren, who answered, " Each one resembled the children of a king," Judg. 8: 18;) you may answer concerning them, who are really and eminently partakers of the grace of the Gospel, they are all children of the most high GOD; as like GOD as mortal men can be.

 

 II. Let us now see the means by which GOD does accomplish this effect. " To us are given great and precious promises."

 

 1. It is an instance of GOD's love that he will deal with us in the way of promises. The world is depraved by sin, and sunk into fears and despair of any good from GOD, whom we have so highly provoked: therefore GOD invites and allures us to himself by promises. For promises are declarations of GOD's will in the Gospel, whereby he signifies what good he will freely bestow upon us if we will look after it. These advantages we have by them.

 

 (1.) A promise is more than a purpose: for the purpose of a man is hidden in his own bosom; but a promise is open and manifest: thereby we get the knowledge of the good intended to us. If GOD had only purposed to bestow all his grace upon us, we could not have known his intention till it were manifested in the effect; it would have been as an hidden treasure, or sealed fountain, of no comfort or encouragement to us till we had found it. But now the Word is gone out of his Iips, we may know how we shall speed if we will hearken to his counsel. GOD's promises are on his part the overflow of his love. His heart is so big with thoughts of good to us, that his love cannot stay till the accomplishment of things, but he must tell us aforehand: Isa. xlii. 9, " Before they spring forth I tell you of them." He might have done'us good, and given us no notice, but that would not have satisfied him. It is an obligation GOD takes upon himself. GOD's promises are a security put into our bands; which not only gives us notice, but assurance that thus it shall be. We have the greater holdfast on him, and may put his bond in suit. Psalm cxix. 49, " Remember the Word unto thy servant, upon which you have caused me to hope."

 

 (2.) It is more than a doctrinal declaration. It is one thing to reveal a doctrine, another to promise a benefit; that making a thing known, this maketh a thing sure; that gives us notice, but this gives us interest. If " life and immortality had been only brought to light in the Gospel," 2 Tim. 1: 1O, it would have been a great mercy. That eternal life is set before us, is a great matter. But GOD, has put it into a promise, 1 John 2:25, that we may make our title and claim. Surely that is matter of still greater comfort. Psalm cxix. 111, " Thy testimonies have I taken as an heritage for ever; for they are the rejoicing of my heart."

 

 (3.) It is more than a prophecy, or simple prediction. Scripture prophecies will be fulfilled, because of GOD's veracity; but Scripture promises will be fulfilled, not only because of GOD's veracity, but also his fidelity and justice. For by GOD's promise man cometh to have a right to the thing promised. It was his mercy to make the promise, but his justice and fidelity bind him to make it good. 1 John 1:9, " If we confess our sins, he is faithful and just to forgive us our sins. and to cleanse us from all unrighteousness," 2 Tim. 4: S.

 

 2. The promises of the new covenant are of a most glorious and valuable nature. They are not about things of little moment, but about worthy and dear-bought blessings. They contain spiritual and eternal riches, "such as the healing of our nature, the pardon of our sins, a safe conduct unto eternal happiness: the glorifying of our souls, the resurrection of our bodies, and an unchangeable state of happiness. These are the greatest things, to which all the things of the world are but vain and empty. Reconciliation with GOD is our privilege here, And is it a light thing to be at peace with the living GOD; to enjoy his amity and love To study and fit ourselves to do his will To live in constant communion with him now To have access to him at all times To obtain from him whatever in reason and righteousness we can ask A Christian is never up-braided with the perpetuity of addresses, never denied audience, never has cause to doubt of success; has more familiarity with GOD, and a surer interest in his love, than the greatest favorites have in any prince or potentate upon earth. But then what shall we say of the eternal enjoyment of GOD hereafter; Phil. 3: 14, " I press towards the mark, for the prize of our high calling of GOD in CHRIST JESUS." It is an high prize that is set before us; then we shall have a larger capacity to know GOD, and enjoy him, and receive his benefits. Psalm 17: 15, " As for me, I will behold thy face in righteousness: I shall be satisfied when I awake with thy likeness."

 

 3. They are precious promises, worthy of esteem. They are not about things that we have nothing to do with; but such wherein we are deeply and intimately concerned. In GOD's promises there is due provision made for the desires, necessities, and wants of mankind. Let me instance in pardon and life, the first inviting benefits, Acts 26: 1S, pardon answers the fears, and life those desires of happiness which are so natural to us. (I.) The consciousness of sin, and the fear of GOD's wrath and displeasure, should make offers of pardon acceptable to us. The great scruple of the guilty creature is, how sin shall be expiated, and GOD appeased, Mic. 6:6, 7. We fear punishment from a holy and just GOD, and cannot get rid of bondage till sin be forgiven. Till then the justice of the supreme Governor of the World will be dreadful to us. The Gospel serveth for this use, to give us the knowledge of salvation by the remission of sins. Luke 1: i7. (2.) The other great privilege is eternal life" Corrupt nature is not against the offers of felicity. There was never a creature heard of that would not be happy, for there was never a creature but loved himself. There-fore what more powerful inducement to bring us into the way of holiness than this blessed hope set before us, that we may see GOD, and live for ever Tit. 2: 12, 13.

 

 4. All this is given to us wretched men without any desert of ours. without our asking or thinking, the covenant was framed and modelled to our hands, and in the frame and contexture of it we may see a constant strain of grace; in the richness of the benefits, the-graciousness of the Donor, the seasonableness of the offer, the readiness of the help, when once we set ourselves to seek after GOD, and please and serve him; and lastly, in the sureness of the reward, notwithstanding frailties and imperfections.

 

 III. Let us consider the influence of the one upon the other; or, how do these promises promote the Divine nature

 

 1. From their drift, which is to draw us from the creature to GOD, and the world to heaven; to mortify the esteem of the false happiness which corrupteth our natures, and to raise us to those noble objects and ends which dignify and adorn the soul. It breedeth an excellent spirit in us, which is carried above the world, and the hopes and fears of it, 1 Cor. 2: 12. Alas! what a mean spirit have they that drive no higher trade than providing for the flesh, or accommodating a life which must shortly expire. Like foolish birds, who with great art and contrivance feather a nest, which within a little while they heave.. But how GOD-like are they who look to higher things, to please GOD, enjoy communion with him, and live with him for ever

 

 2. From the matter of the promises. Many of which concern the change of our hearts, the cleansing or healing of our natures. Heb. 8: 1O, " I will put my laws in their minds, and write them in their hearts, and I will be to them a GOD, and they shall be to me a people." Ezek. xxxvi. 25, 26, " Then will I sprinkle clean water upon you, and ye shall be clean; from all your filthiness, and from all your idols will I cleanse you. A new heart also will I give you, and a new Spirit will I put within you, and I will take away the stony heart out of your flesh, and I will give you a heart of flesh." Jct.. xxxiii. 8, " And I will cleanse them from all their iniquity." All which are encouragements of prayer to GOD for this benefit. If GOD does not exclude us, we should not exclude ourselves.

 

 3. The conditions or terms on which our right is suspended. Not pardon without repentance. Acts 3: 19, " Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord." Acts 2:28, " Repent, and be baptized, every one of you in the name of JESUS CHRIST, for the remission of sins, and ye shall receive the gift of the Holy Ghost." Not heaven or eternal life without holiness. Heb. 12: 14, " Follow peace with all men, and holiness, without which no man shall see the Lord."

 

 4. The power with which the promises are accompanied. 2 Pet. 1:3, "According as his Divine power has given us all things that pertain unto life and GODliness, through the knowledge of him that has called us to glory and virtue." He gives us life, temporal and spiritual, and that immutable life of felicity hereafter. The Divine nature is communicated to us by virtue of the promises; for the Spirit is our Sanctifier, that worketh all in all.

 

From what has been said, we may learn, 1, To believe the promises, for they are most sure and certain. GOD's testimony of the good things which he will bestow upon us cannot deceive us, or beget a vain and uncertain hope. His promise is a testimony of his will, and against his power nothing can stand. " There shall be a performance of those things spoken of by the Lord," Luke 1:45. 2. To esteem them. Heb. xi, 13, " These all died in faith, not having received the promises, but having seen them afiir off, and were pursuaded of them, and embraced them." We can never embrace them till we are persuaded of their truth. But then consider their worth. Great is the stupidity of those who are nothing taken with these things. If a great man engages himself any way, we make great reckoning of his word, and shall we not make great matter of the Word of GOD, and esteem his promises Esteem them so as to get them at any price. Sell all for the pearl of price. Esteem them so as to be contented with a mean condition in the world. Though GOD keep us low, it is enough to be made partakers of his holiness. Esteem them so as to perform the duties required, Psalm cxix. 14. Esteem them so as to keep up our rejoicing in CHRIST; Phil. 3:8, 9, 1O, " I count all things but loss for the excellency of the knowledge of CHRIST JESUS my Lord." 3. Labor to improve the belief of every promise for the increase of holiness, that we may be like GOD, pure and holy as he is. 2 Cor. 7: 1, " Having therefore these promises, dearly beloved, Iet us cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of GOD."